^ «i^ ^f poffefling any natural or fpiritual Life, but through Death, True [ 27] l^rue Wor[hip difcoverd. AGAIN, in the next Place, I Hiall treat a little of ihc Worfhip of God from Chrift's own Words, to the Wo- man of Samaria, in the fourth Chapter of St. John •, where he faith, Te worfhip that which ye know ?wt, we worjhip that which we know, for Salvation is of the Jews ; but the Hour Cometh, and now is, when the true JVorfliippers fhall worfhip the Father in Spirit and in Truth ; for the Father requireth fuch to worfhip him, God is a Spirit, and they that worfhip him muft worfhip him in Spirit and in Truth. In thefe Words Chrift did inform the Woman of Samaria that his invifible Soul was that God or Spirit abiding only in his Perfon, by the which fpiritual Union fometimes the true Believer is filled with Joy unfpeaka- ble, and full of Glory. Moreover, when Chrift and the Samari- tan Woman talked together, if you take Notice of the chief Ground of their Difcourfe, you fliall find it was about the true Worfhip of the true God, from thefe Words \ Our Fathers worfhipped in this Mountain, and ye fay in Jerufalem Men ought to worfhip 5 therefore when Chrift faid, God is a Spirit, and they that worfhip him mufi worfhip him in Spirit and Truth, he gave the Samaritan Woman to iinderftand, that all vifible Worfhip from Mens Tongues, E.yes, and Hands, was to be done away, that the invifible Worfliip of the invifible God may take place in the Hearts of his People for ever. Further- more, Chrift gave her to underftand alfo, that the Worfhip required by him from his Saints was an inward Stillnels, by which their Souls were made willing to hearken to the Voice or Motions of his moil Holy Spirit, fpeaking in tliem Variety of heavenly Pleafures, concerning the Glory of Eternity ; fo that as Fire purifieth the Drofs in the Gold, Chrift, by the Vertue of his Godhead Spirit, purifieth the whole Man from all Filthinefs of Flefh and Spirit, flowing from Man*^ unclean Reafon and evil Imagination, which is the Prince of the Air, always ruling in the Children of Difobedience. E 2 AGALV, 2.8 ^rue Worjhip dif covered. AGA IN, this fpiritual worflupping of God in Chrifl: is fo powerful in feme, both in their Language and Pradlicc, that it makes their very Faces dreadful to all glittering Tongue-Hy- pocrites whatfoever that know them •, even fuch Honour bc- Jongs to all living loving Saints, This fpiritual Communion with God in Chrift doth alfo give a Man Power to flight the deceitful Riches and frothy Honour of this perifliing World, as Dung, in Comparifon of that moft excellent Glory that it hath- tafled of. Moreover, Chrift gave the Samaritan Woman to underftand, that none can fpiritually worfliip him till the Light or Vertue of his Spirit firft enters into them j therefore he faith. He was found of them that jought him not. And when they- ■were in their Blood, and no Eye pitied them, he faid unta them, hive •, and behold they lived in his Sight \ fo that when' an eleft Veffel hath wearied himfelf out with long fceking af- ter his God, in the vifible Worfliip of Men, and fo is loft \Vk all his Worfliip, then, and not till then, the Glory of Chrift'a free Love moves his Godhead Spirit to. pity that helplefs Soul, by revealing himfelf unto him, a.nd writing the fpiritual Lav/ of his eternal Love in his Heart, whereby he finds his Soul changed from carnal Envy into an entire Love of all Things that are moft excellent, with a Readinefs of Mind to fufFer all Kind of Wrong, and render Good for Evil, for Chrift's Sake i in Obedience to his holy Commands, who was a perfect Pattern of all Manner of righteous Obedience to the Death, as a Forerunner for his renewed ones,, to walk in the fame Steps by his Power all their Days. AGAIN, this fpiritual worfliipping of the true God fills a Soul with divine Longings after a vifible, as well as an invifi- ble Sight of that glorious Perfon, even Face to Face ; from whence all their heavenly Enjoyments, and real Aflfurance of more tranfcendent Excellencies proceeds. Thus it is clear to the Heirs of glorious Crowns, that are of a difcerning Spirit, . that that Worfliip at Jerufalem^ and elfewhere, treated of by Chrift to the Samaritan Woman, was to be done away, that a more fpiritual might take Place •, fo that all vifible worfliipping of an invifinle fpiritual God, ib now but as a golden Calf of Mens. own Imaginations, and no. more accepted of by Chrift than the cutting off a Dog's Neck, Thus, from an unerring Light T*rue Worjhip difcoverd. zp Light in fome Meafure, I have remonflratcd to the Elecl what is the very true God, and his fpiritual Worfhip accepted of him. It is not outward praying, preaching, fading, or (.hankf- giving, to be feen of Men -, but it is an inward, fpiritual, filent praying and praifing, fading and feafting upon the glorious Things of Eternity, which is only feen by divine Eyes •, God is a Spirit, or ratlier a fpiritual Perfon, and they that worlhip him muft worfhip him in Spirit and in Truth. AGAIN, in the fixth Chapter of St. Mark, it is thus written, ^nd when they faw him walking upon the Sea, they fuppofed it had been a Spirit, and cried out ^ for they all faw him, and were fore afraid. But anon he talked with them, and faid unto them. Be ye of good Comfort, it is I, he not afraid. And in the laft Chapter of St. Luke are thefe Sayings : And as they fpake thefe Things, Jefus himfelf flood in the Midfi of them, arid faid unto them. Peace be unto you ; but they were ahafhed and afraid, fup- pofmg they had feen a Spirit. Then faid he unto them, TVhy are ye troubled ? and wherefore do Doubts arife in your Hearts ? Be- hold mine Hands and my Feet ; for it is I myfelf : Hmdle me, and fee •, for a Spirit hath not Fleflo and Boms as you fee me have. My fpiritual Brethren, thefe Sayings of Chrift feem to con- tradidl the Truth of all that I have written concerning God, being a fpiritual Body or Perfon, in Form like a Man \ and many Men, for Want of the Spirit of the Scriptures, do ima- gine, that Chrift's Father is an infinite Spirit diftind from him, and that it is utterly uncapable to make its Abode in fo narrow a Compafs as the Perfon of Chrift, if he be in the Form of a Man, but they imagine him to be of fo vaft a Qiiantity, that he inclofeth or covereth all Things and Places, through his fpii itual Bulk or Bignefs ; this is blind Reafon's imaginary God, that is, no God ; wherefore, by divine Afliftance, I fhall en- deavour to remove this Stumbling-Block of long Continuance by a clear and full Demonftration, why Chrift, in anfwer to his Apoftles, faid, A Spirit hath not Flefh and Bones, as ye fee me have. You know, when Chrift walked upon the Sea, they fuppofed they faw a Spipt, and cried out for Fear: So likewifc when Chrift was rifen from the Grave, and was in the Mid ft of them, the Doors being ftiut, the fanve Suppofition rofe in them again ; 30 No Spirit without a Body. again •, fo that you know they were afraid, fuppoHng they had feen a Spirit j wherefore, to convince them of their carnal Suppo- fitions, the Lord Jefus bids them handle his Hands and his Feet, and fee, that they might know that now he was become a fpi- ritual Bodyof Flelh and Bones-, and that now he was quickened into a divine Eftate, both Soul and Body, as he had foretold them before he died in the Flefh, and quickned himfelf again in the Spirit. No Spirit without a Body^ AGAIN, the Apoftles themfelves, as well as others, were dark in many Things till Chrifb was glorify'd, and that was the Caufe of their fuppofmg that Spirits might live without Bodies, and be feen by natural Eyes ; the Doors being fhut, as aforefaid, and Chrift being in the Midft of them, they not knowing which Way he fhould come in, that was one Caufe of their fudden Fear of fuppofing they had feen a .Spirit; wherefore, for removing of their ground lefs Suppofitions, and fettling their fearful Spirits upon a right Underftanding of Flefh and Spirit, the Lord Jefus faid unto them. For a Spirit hath Tiot Flejh and Bones, as ye fee me have. Moreover, Chrift did not fay, that a Spirit could live without its Body, no more than a Body can live without its Soul ; he gave them to underftand alfo, that as all Bodies, both natural and fpiritual, are vifible, fo likewife all Spirits, whether of God, Men, or Angels, are always invifible, and not to be feen by outward Sight, neither poflibly can be ; therefore, Chrift would not have them to fup- pofe Things that are not, but to underftand Things that are, and that would for Time to come prevent all carnal Fears in them, arifing from vain Suppofitions. AGAIN, Seeing Chrift both Times appeared in a Body of Flefti and Bone, what Ground had the Apoftles to fuppofe him to be a Formlefs Spirit ? If it fhould be imagined by fome, that a Spirit may Uve without a Body, and take upon it what Shape it will to fright ignorant Men withal : To this I anfwer. If No Spirit without a Body, g i U Chrlft had either Time appeared before them in a ghafcly Form or Shape, they had then juft Caufe to be affrighted ; but feeing he appeared both Times in that Body, whom they had been fo long converfant withal, what Ground in the leaft had they therefore to fuppofe they had fecn a Spirit? 'Tis Truth, his walking upon the Sea might much amaze them, through the Unufualnefs of fuch a Sight •, but to fee him die, and buried out of Sight, and in a Moment to appear again in the Midfl: of his Friends, when the Doors were made faft -, this mud needs caufe an Aflonifhment to thofe that had never feen or known any fuch Thing before j therefore, the Apoftles, through Fear, did fuppofe Things that are not, nor poflibly can be, by ima- gining a Spirit might be feen by Eyes of Flefli ; Feel me, and handle me, faith Chrift, for a Spirit hath not Flejh and Bones ^ as ye fee me have. AGAIN, Chrift did inform his Apoftles, that a Spirit could not poffibly be feen by vifible Eyes : Why ? Becaufc the Nature of it is always to be invifible, and can be no other- ways ; but alfo, becaufe there is no vifible Light or Sight in the Perfons of God, Men, or Angels, but what proceeds from their invifible Spirits: Chrift did alfo inform them, that that invifible Spirit in the Body of his Flefh and Bone, was that God-head Power or Glory by Vertue of which, to fulfil his own Will, could with that Body, pierce through Doors, af- cend, or defcend fwifter than Thought, into the Height and Depth of all Things and Places. Moreover, he did alfo in- form them, that a Spirit was not only invifible, and not to be feen with vifible Eyes of Flelh ; but alfo, that in reference to its inward Quantity or Form, it was incomprehenfible, there- fore, it was utterly uncapable vifibly to be feen or handled ; for th^ invifible Spirit is that only which fees, handles, or com- prehends all vifible Things, whether they be natural or fpiritual. Thu3 you which are not ftone-blind, may know, that it is not only impoflible for mortal Men to fee a Spirit with natural Eyes ; but it is alfo as impoflible for any Kind of Spirit, whe- ther it be of God himfelf. Men, or Angels, to be capable of any Light or Life without diftinft Bodies of their own, to manifeft it in, any more than a Body is capable of any Light or Life, without a living Spirit, to manifeft itfelf in. AGAIN, -3 2. No spirit without a Body. AGAIN, Chrift did inform his A poftles, that the invi- fible Eye in the Soul, though a Man has no natural Sight or Hearing, is as capable of hearing and underftanding the Voice or Motions of his Holy Spirit, as thofe that enjoy their natu- ral Sight and Hearing •, yea, and oftentimes better alfo : "Why ? Becaufe the outward Seeing and Hearing is rather a Hindrance, than a Furtherance to the inward Whifperin^s of Chrift*s Spirit in Man's Soul, concerning the glorious Things of Eternity. Moreover, you that are fkilful in natural Mufick, whether it be Inftrument or Voice, do. know, that the lower the Sound is, the more fweet is its Harmony to the natural Ear ; fo likewife you that are mod fkilful in divine Mufick, do know, that the Itill or filent Motions ofChrift*s Spirit, make the moft glorious Harmony in your invifible Souls -, but on th^^ contrary, though a Man poflefs his bodily Sight and Hearing never fo perfedl, yet if his invifible Spirit be uncapable to diftinguifh between the true Sound of natural or fpiritual Mufick, he is like unto a deaf Adder that cannot hear, though the natural or fpiritual Charmer charms never fo wifely ; for alas ! what Mufick is it to tell a carnal Heart of poffeffing the Glory of an immortal Crown, full of eternal Excellencies ? It is all one, as if the moft rareft: natural Mufick iliould be founded in the Ears of a Man that is fo foolifh, that he is void of all Senfe or Reafon, like the brute Beaft, or deaf Adder, as beforefaid ; Feel me and handle me^ faith Chrift to his Apoftles, for a Spirit hath not Flejb and .Bones^ .as ye fee me havi. Ibe [ 33 ] The Baptijl's Commijfton Counterfeited. ^ ^ GAIN, in the next Place, (by divine Afilftancc) I fhall l\ demonftrate the Vanity of the Minillry ot the Baptids for want of a Comniiffion from the Lord tor what they igno- rantly do. I need not tdl you the Foundation upon which they build their Worfliip, becaule it is upon the Letter of the Scripture, and their own lying Reafon, which is the Devil in them. If all vifible WorQiiping of an invifible fpi ritual God is now become vain and of none eifefc, the Baptifts may (liy ' unto me, What is the Meaning of thofe Scripture-Sayings, that enjoyn Men to worlhip God in his holy Ordinances to the End of the World ? To this I anfwer. All true Chriftians are now under the Minillry of the Holy Spirit, and no more bound in Confcience to Apofiolical Worlhip, than the Saints were bound in Confcience to Mofaical Worfliip, when they were under the Doctrines of Chrift. If you think it ftrange, I (ball give infallible Grounds for the Proof of it to all fpiritual dif- cerning Men. My firlt Ground is this, Since the Apoftles Worfhip ceafed, which was in or at the End of the Ten Perlevhpj|i^-^^,is included all Miniif rations which confefs Chrift. ,,' ' '■' " AGAIN, The/B^ptifl^s CommiJJtou Coimterfeited, 35 tA'iGtAJ K»j If thou wouldil gladiy efcape the Ve.ngeance' to come,, pjT^pared for pofpel- Councti;fciu ; fuiFer me to demon- flrate a true Mlnifter, from one that is falfe j whith I fliall do, by.Way; of .Comparifoii. Suppofe a King, or Head -Magi ft rate, makes choice of a Man to be his Embaflador to a Foreign Prince j you know he gives that Man a Commiilion of cxprefs \V.orps ia^Wr!Mn», fealed up >vith his own. Signet: But of the contrary, if any of his Subjeds fliould pretend EmbalTadorfliip, without; th- aiorelaid CommifTion, you know then that he is judged as guilty of High-Treafon againft the King's Perfon. and Lav/s, and 'io is put to Death as a Traytor : So hkewife it is when the King of Glory makes ufe of a Man his fpiritual Embaflador to a Prince, or tx) -hia innocent Peopk,, either he fpeaks to that Man from his own glori9us Moiith, or by the Mouth of a Meflenger chofen for that £nd or PuVpofe : Where- fore, if any Man fhall go forth as a Minifter of the Gofpel- Ordinances to tiie People, without the aforefaid CommifTion, the Holy Scriptures themfelvcs, in fuch a Cafe judge that Man, guilty of fpiritual High-Treafon againft Chriih I fay again' from that God that fent me. Whoever thou, art tliat miniflreft.^' A poftolical- Ordinances in the Name of Chrift, without ,~ a Commiffion from his Holy Spirit, tho* fome Good may redound to fome of the Hearers •, yet in the Great Day, Chrift will charge it upon thee as a Work of Iniquity, or diz why- doth Chrifl fay that he will fay. Depart from me^ ye that work Iniquity^ I knozv ye not-, to thofe that fhall fay. Lord have we 7iot prayed in thy JName^ and Cajl out Devils in. thy Name, and in thy Name done many wondrous fForks / AGAIN, If a Man was fo fitted through natural Parts, of Memory, Eloquence, Courage, graceful Speech, Faithful- nefs, or any natural Excellency that can be named, to become an Embaflador to a King or Prqte6lor -, yet you know all this is of .rip yalu(2. in the lead, as to give, him an Intereft of Em- bafladorfhip, without an Approbation from the Prince, or Protedor himfelf ; fo likewile it is upon a fpiritual Account. Suppofe thou wafl: indued with the greatell Meafure of tfua Light that can be enjoyed by a Creature, through which thou fliouldfl; become iTiighty in the Spirit of the Scriptures, and" ex- cellent in all divine Qualihcations ; all this is of nd Value in the 1? 2 ■ '■ leafl: 36 TToe BapiJTs Comjmffton Counterfeited. lead to impov/er a Man to become a Minifter oftheGofpel, without an Approbation from the King of Glory himfeJf, as- beforefaid. Moreover, If thou art poflefl with natural Wifdom, Riches, and Honour, there is not one tittle in the l^ew Teftament to prove thee a Minlfter of Chrifl, fince God became Flefli : Wherefore, in the Name of the Lord Jefus, I pronounce Wo ! Wo! unto all minifterial Counterfeits! But moft dreadful Woes again all thofe Men which know, the Lord Jefus fcnt them not to minifter Apoftolical-Ordinances to his People, yet go on in their Deceit, againft the Checks of their own Confci- cnces, for Silver, and Honour, which perifh. AGAIN, the true Apoftles, or Minillers of the Gofpel, did hot premeditate before-hand what they fhould fay to the People; but they declared the Myfteries of the Kingdom, by an immediate moving of the Holy Spirit, without any real Contradidion in their Sayings in the lead : But of the contrary, either thou ftudieft upon their Letter, what thou fhalt fay to the People, that thou mayeft pleafe their itching Ears with a Form of glittering Words only : Or elfe, if thou fpeakeft arv Hour or two without Premeditation, O ! how full of Contra- didion and Confufion it would be found if it were examined by a difcerning Spirit? Moreover, to uphold thy borrowed Minirtry, it may be thou wilt reply and fay, that thou art no Hirehng, but liveft upon thine own Labour, and that thou' fpeakeft thine own Experience freely to the People ; I fhall anfwer thee in the Words of Samuel 10 Saul: What meaneth then the Bleeting of the Sheep, and the lowing of the Oxen in mine Ears ? I mean your Sacramental-Gatherings thirty, forty, or fifty Times in a Year •, befides your Members Monthly, or Quarterly Liberalities? It may be thou wilt reply, and fay, it is all Free-Offerings to the Lord, for the Relieving of poor Church-Members, and for a Stock to help young Beginners in their Callings •, 1 fay, if you be impartially Charitable to one another it is well ; I am lure you have very little or no Com- pafTion at all to any other People, though they be more jufl: than yourfelves. Futhermore, Is it not your Popifh Bulls, rather than fpiritual Truth, that fqueezes moft of the People's Gratuities out of them ? I mean by frighting their Souls with Fear 'The Baptiji's Commijfwn Counterfeited, ^f- Fear of eternal Damnation, if chey be not Obedient to your Gofpei- Ordinances, or rather imnginary Formalities of your own Inventions, ACj i\IN, How can you have the Face of a Minilter of the Gofpcl, and can kill and flay Mankind v/irh a Sword of Steel? in the true Miniftry I find the contrary altogether. Our IVcapons are not carnal^ but fpiritual^ faith Paul ; and Chrilf , Vv'ho is the only God, teaches his to flay none but with Love. Thefe are the Effects of the Gofpei of his Kingdom, which is not of this World •, for then the Princes would embrace it, which how are at Varience with it, becaufe it maketh War againft their natural Wifdom, and earthly Glory. Moreover, I fliall write a little between Faith, and Reafon's Kingdoms : Or between fpiritual Love, and carnal Envy. Love your Enemies^ faith Chrift-, and if he [mite thee on the one Cheeky give him the other : And when one of his Difciples afked him whether he mufi forgive his Brother feven 'Times ? Tea, faith Chrift, if he acknowledge his Fault, forgive him feventy feven Times, What is that but even always ? Love lieth down at Envy's Feet to be killed of him, and flayeth Envy by its Patience and Meeknefs. Love doth all Things in a beautiful and comely Manner : liOve is of fo pure and holy a Nature, that it cannot poflibly do an impure or unholy Thing ^ but if it be moved to manifeft itfelf according to its divine Property, it naturally produceth all heavenly Excellencies in eledt Mea and Angels. Love is generous, and pitiful ; but Envy is covetous and cruel. Love Delights to be fervant to all i but Envy loves to be Lord over all. Love is not violent, but leaves all Men to their own Confcience in point of divine Worfhip \ but Envy defiring the Preheminence in Church and State, is always lying in wait to enfnare innocent Love, becaufe it cannot bow down to its carnal Commands ; and becaufe it cannot take away its fpiritual Peace, it will avenge itfelf upon its natural Peace : But inftead of rending Mens Perfons or Eftates, Love is that divine Balfom that cureth all Difeafes that Envy makes. It cures a wounded Spirit, and rejoyceth a broken Heart, and reviveth a dying Soul -, It relieveth natural Wounds, made by Envy's Weapons. Love Cloatheth the Naked, Feedeth the Hungry, Vifitcth the Sick, in Prifon and cue 3^8 ^The Baptift'^s Commijfton Counterfeited. out of Prifon. Love enjoys itfelf no longer than it is doing Good to others. God- Man Chrift Jefus glorified, is ihe Foun- tain of all divine Love, Peace, Joy, or any glorious Excetr lencythat can be named. , AG A. I N, Love doth not make Men to dcfire after the OfFiCe of a Minifter, or to be a Parhament Man j becaufe o£- the great Weight attending fuch Places, to difcharge ,a good^ Confdence in thenci to God and Man. .If the Lord Jefus fliould fay to a Man, I have chofen thee for a greater "Work $■ Love in fuch a Cafe, makes a Man to confider his Inability, and Unworthinefs of fuch an Office, and to defire the Lord to, pafs him by and chufe another, becaufe of the exceeding Unr belief and Peryerfenefs of Men's Spirits, efpecially if a Man Ihiall fay, the Lord hath, fpoken to him j I can bear Witnefs to the Truth of this Thing with. Mt/'^j, and Paul, tho' Men or Angels fhould Gainfay it. Moreover, I do not fay all Men have fuch Strugglings in them, when Chrift makes Choice of them for Apoftles, or Minifters of the Gofpel: For Matthew ^ Mark, Luke, Peter, and the reft of the Apoftles, feemed eafily to be entreated to leave All, and follovy Chrift •, yet no Man knows what inward Strivings they-had to forfake their Parents, and all that was near and dear unto them, to follow a perfccuted Chrift, or Man of Sorrows. Furthermore, Sometimes when Qod makes choice of a Man to be his Meflenger to the Sons of Men, his Voice in fuch a Cafe is fo powerful in hinT,\vho is Ghofen, that it fwallows up all Reafoning in i him •, and then indeed there remains no Caufe of ft riving.. in the leaft. The Apoftles being many, and encouraged with Chrift's perfonal Prefence, that was ready and willing to die for them, rauft needs be willing to follow him in the fame Steps : But of the contrary. When a Man is chofen alone, having only but one Companion given unto him, and is compelled to declare the ilrangeft and terriblefl Meflage againft Defpifers of their Mefiagc, as ever was, as I and my Fellpyz-Witnefs were in this Age •, in fuch a Cafe, Reafon may play its Part, before it be made willing to lie down to the Pleafure of t^e Moft High. t" AG A I N, Envy which iloweth from Reafon, is that which doth not only ftrongly defirc the Preheminence in Church and State, Ihe Baptijfs CommiJTton Counterfeited. 59 StatP, but it ic cannot attain to :ts Defire in a legal Way, then Simon Magus like, it will give large Gifts to attain them. Suppofe you that are the chief Minilters of the People, called Baptiits, do exactly imitate the Apolties Worlhip, according to the Letter of the Scripture ; yet if you are not Hone Blind^ you mull needs no that you have no CommilTion from the Spirit of Chritl to admin ifler Apoftblical Ordinances to this Generation, or any other, (if there fnculd be another,) whilit the World endures. Why.? Becaufe you do ccrcainiy know that you did never hear, the glorious Voice of Chrift fiiy unto you thefe following Words, Go, Preach the Gofpsl to all Stations, Baptizing them in. the Name of the Father, and the Son, and the Holy Spirit, teaching them toebferVe all Things 'Uihatfoever I have commanded you, and Lo I am with yen always until the End of the IVorld, . Matthew the Laft. You do cer- tainly know alfo, that God did neither fend Angel, Prophet, Apoltie, nor Saint, to Commiffionate you to minifter Goipel- Ordinances to his People as btforefaid. - Is it not a wonderful Thing therefore, that you fhould go on with fuch a high Hand, in meddling with holy Things which concerrv you not. Remember John Chandler, who I heard confefs with his own Mouth, that he was eternally damned, for Baptizing People without Authority from God, that was one of his Sins that Jay. upon his Confcience. Furthermore, if yovi that are the Miniflers of xht Baptifis do imagine, or thjnk that this Scrip- ture in the Jaft of Matthew, maketh much for you, if you be fober, ;I fhall fhew you from the Spirit of Chrifl, the contrary altogether ; Chrift in thofe Words, fpake to his chofen Apo- ftks, faying. Go preach to all Nations. And to fulfil his Pro- mife unto them, he gave them Power ta work. Miracles, and Tongues, to fpeak. unto every Man in his own Language, the wonderful Things of God ; as you may fee in the fccond of the J^s of the Apoflles. Wherefore, unlefs you be endued -with Power from on High, with fuch Apoflolical Gifcs, how can you be their Succeflbrs in the leaft ? Teaching them to olfetve all Things, whatfoever I have commanded ym. Mow can yoa apply this i Saying to maintain your Way, knowing in your Confciences, that Chrift never fpake ivnto you, nor com- manded you to teach Men to obferve any of his Commands at all? 40 The Bapti/Fs Co?nmiJfion Counterfeited. all ? I fay again from an unerring Light, that you never faw his Face, nor have heard his glorious Voice : How then can you truly teach his fpiritual Commands to his redeemed Ones? or convince Gainfayers ? And Lo I am -ivith yen alway to the End of the IVorld. What do thefe Words concern you in the lead, feeing they were not fpoke unto you ? I confefs, as many of you, and all other Opinions, as fhall enjoy the fpiritual Power of thefe Words in their Lives and Ccnverfations, are concerned in this Matter. Thus Chrift may be faid to own the Miniilry of his Apoftles to the End of the World. But of the contrary, the Lordjefus had not the leaft thought m him fifteen Hundred Years after the Deceafe of his Apoflles, to commifTionate opinionated Men, to officiate their Miniftry over again, as blind Baptifls would have it, If I am rude in Speech, bear with my Weaknefs : Ye fuffer Fools gladly. AGAIN, What was the Mind of Chrifl, in that Saying, Lo / am with you alway ^ to the End of the World ? From thefe Words, we may underftand thus much : As Chrift failed not to own Mofes in his legal Worfhip, upon the Spirits of the Jewijh Nation, whilft that Miniftration remained -, fo likewife, whilft his Apoftolical Worfhip was to remain, he would not fail to own it, by his fpiritual Prefence in the Hearts of his Ele6t, that were under thofe vifible Ordinances. But you may Reply and fay, that Chrifl in thefe Words did intend that his Saints (hould enjoy the Miniftry of Gofpel-Ordinances to the End of the World. From the Lord, to this I anfwer: Unlefs the People that make Choice of you for their Minifters have an infallible Spirit to know you are commifTionated by Chrift to fupply the Apoftles room, the which they dare not fay they have •, the Pope, and you, and all other Minifters, are Peter^s SuccefTors alike. Moreover, there is a two-fold End of the "World, a particular, and a general: When a Man dieth, it may be properly faid that he, and this World, are at an End to each other. Why ? Becaufe his Time is paft, for ever living in this World again ; fo likewife it was with Legal and Gofpel-Adminiftrations. Whilft the chofen Miniftrators re- mained, there was Power and Life in them over Mens Spirits : But when they died, and were put to Death, for bearing Witnefs to the Truth of their Ordinances, this World, and their The BaptifPs CommiJJton Counterfeited. 41 their Worfhip, might truly be faid to be at an End to each .other for ever. Why? Becaufe the true Adminiftrators and Adminiftrations ceafed both together, when they had tulfiilled all that was appointed for them to do by the Lord. AGAIN, the* all viable Worfhip is now become of no Value in the Eyes of the Lord ; yet it may be truly and pro • perlyfaid, that Chrifl: is with his Apoftles alway to the End of the World, in all thofe that Worfhip him in Spirit and Truth ; I do not mean thofe that fpend their Time in Bnptiiti- cal Ceremonies, feeing neither Circumcifion nor Uncircum- cifion availeth nothing, but a new Creature j but as beforefaid, I mean thofe foberfilent Saints, whofe Language and Pradice fpeaketh forth the Spirit and Power of the Scriptures in them, in the Sight of God and Man all theirDays. Finally, thefe filenc Saints I Ipeak of are polleft with fuch a pure Love to Chrift in them, that, according to their Talents, their Hearts and Hands are continually open to all that is good, and lock'd up, and barr'd againft all known Evil whatfoever. Thefe are thofe that love the very Duft of the true Prophets and Apoftles, becaufe they certainly known the Day will come, when Chrifl: will perfonaily appear again to raife or new create out of dead Dull thofe Prophets and Apoftles, with themfelves, into tranfcendant perfonal Glories, like unto his own glorious Body, even to all Eternity. Behold, faith he that was dead, and is alive for evermore, I create all Things new. AGAIN, this Promifeof Chrift's being with his Apoftles alway to the End of the World, wasfpoken principally upon a fpiritual Account. Wherefore, when Chrift, in any Age, manifefts his glorious Prefence in the Spirits of the Saints, through their believing in the Scriptures, then he may be faid to his own Apoftles, becaufe they were the Penmen thereof: Moreover, thefe Words of Chrift had Relation alfo to his two laft Witneffes which he hath fent in this blind Age, by Voice of Words from his own glorious Mouth, to declare unto his Eled, fpiritual Secrets ot his eternal Kingdom, that was hid from all Mortals in this World, as the true Fore-runners of his fudden, glorious, and dreadful appearing with his Saints and Angels, unto eternal Judgment. Moreover, the Records of the two Teftaments is God's Commiffion-Book, wherein thofe G intended 4^ ^he Baptijfs Commijfton Counterfeited, intended by him to minifter holy Things, have their Names written, and Chrift their King's Name abundantly alfo, who fealed their CommifTions often from his own holy Mouth, iafter he had fealed it with his mod precious Blood ; but thofe whofe Names are not to be found in the Com miffion- Book beforefaid, tho' they may be approved of by Men, yet Chrift and his Apoftles account them but Thieves and Liars, and Deceivers of the People, like Priejl, like People ; if the Blind lead the Blind, they muft needs both fall into the Ditch of eternal Condemnation. Furthermore, what tho' Chrift faid to his chofen ones, Goy preach, and baptize all Nations -, what is that to you Baptifts, when he fpake to his Apoftles ? Did he fpeak to you or to them ? Seeing the Cafe is fo plain, I would not have you to deceive your own Souls with blank Commifiions, but deal plainly with yourfelves and your Hearts, by telling them that you are not Minifters of the Spirit, but of the Letter only. Finally, you ftiall or may know, that neither the Scriptures themfelves, nor natural, nor fpiritual Gifts, nor the Saints, is any way in the leaft a fufficient Ground to impower Men to become Miniftrators of Gofpel- Ordinances, without a fpiritual Commiflion from Chrift, as abundandy before-faid. AGAIN, Suppofe a Preft)yterian, Independent, Separate, Epifcopacy, Ranter, Quaker, orBaptift, or any opinionated Man whatlbever, ftiould have heard Chrift fay unto Peter, And I will give unto thee the Keys of the Kingdom of Heaven, and whatfoever thoufhall bind on Earth, fhall be hound in Heavett, n-hatfoever thou floall loofe on Earth, fhall be loofed in Heaven^ Mat. 16. or ftiould have heard Chrift fay to his Apoftles, Go, preach the Gofpel to all Nations •, I fay, if it were poflible for fuch a Man to perform the Office of an Apoftle exactly, yet the Lord Jefus would have utterly difowned him upon that Account, becaufe he fpake not to him, nor gave him a Com- miflion to preach and baptize in his Name ; but of the con- trary, that Man for going without a Commiflion from Chrift, might rather juftly expetl to drink of the fame Cup of thofe Apoftolical Counterfeits, in the xixth of the A5ls of the Apoftles i the Words are thefe : « Then certain of the Vaga- * bond Jews, Exorcifts, took upon them, to call over which had ' Evil 72^ BaptiJ^s Commijfion Counterfeited. 43 * Evil Spirits, in the Name of the Lord Jefus, faying, We * adjure you by Jefus, whom Taul preacheth ; and there were « feven Sons of one Sceva, a Jew, and Chief of the Priefts, * which did fo, and the Evil Spirit anfwered, and faid, Jefus * I know, and Paul I know, but who are ye ? And the * Man in whom the Evil Spirit was, leapt on them, and over- * came them, and prevailed againft them, fo that they fled * out of the Houfe naked and wounded.* Moreover, what was it, think you, but Vagabonifm and Exorcifm for thofe feven Sons of Sceva, to take upon them the Power of an Apoftle, without a CommilTion from Chrift, as Paul had ? Surely thofe Men were not looked upon as Vagabonds by the People, being Sons of the Chief Prieft •, but rather, I fuppofe, were in Honour among the People, as their Father was, till they were difcover'd, by taking on them Paul\ CommifTion. Thus you may fee that the Scriptures account Men but Vaga- bonds, and Workers of Iniquity, that takes upon them to be Minifters of divine Things, without a Commiflion from Chrift. AGAIN, I do not find in Scripture, that the Sons of Sceva were called Vagabonds, and Exorcifts, till they took on them the Authority of an Apoftle, and were naked and wounded for their Impudence : Indeed, if they had forfook their Father's Houfe, and got their Livings in Aftrological Way, or Magick Way, or any fuch like Vagabonifm Art, when they might have lived at Home in Honour, like the Sons of a Lord Bifhop, then they would have difcovered themfelves to the People as Men of a vagabon'd Mind, before they were difcovered by the Lord. Moreover, if a Sophiftical Prieft, Aftrological Star-gazer, or any other unlawful Artift, fhould enjoy a (lately Houfe and Land of his own, though his Confcience tells him he gained it by flattering, lying and diflfembling, yet inftead of fuch a Man being counted a Vaga- bond, it is more probable Men would choofe him for a Country Juftice of Peace, oftentimes to punifli innocent Men inftead of a Vagabond, if they are not able to get them Houfes to live in through Deceit, as they have done. Further- more, there are two Sorts of Vagabonds, a natural, and a fpiritual ; the natural Vagabond againft the Civil Power, is that G 2 Man 44 2^^ BaptiJPs Commijfjon Counterfeitea. Man that enjoys his Health, Strength, Limbs, and Liberty, but cannot endure any Kind of lawful Labour, and fo through Idlenefs hath no certain Dwelling to put his Head in j but in a begga'ly or thieving Way, goes from Place to Place to get his Living, having no Confcience in him who fuffers, fo that he can but get it to maintain his Way of Idlenefs-, fo hkewife it is with a fpiritual Vagabond, according to holy Writ. That Man that hath a good Calling, enjoying his Health, Limbs, and Liberty, and Sufficiency of Food and Raiment, and is not therewith content, but being of a loofe and idle Mind, through Covetoufnels or fecret Pride, afpireth to be a Gofpel-Minifter, and in a beggarly or thieving Way, runneth from Scripture to Scripture, adjuring by Jefus whom Paul preached, as if he were Paul, notwithifanding he underftands not truly what Paul's Jefus is, no more than thofe vagabond Sons of Sceva^ the Chief Prieft, as beforefaid. AGAIN, If a temporal Vagabond efcapes the Lafh of the Law, he grows impudently confident in his Way ; fo likewife it is with a fpiritual Vagabond, becaufe the Lafh of divine Juflice falleth not upon him immediately in his Miniftry, he groweth impudently confident, that God is well plcafed with what he doth. But it may be thou that art a Minifler ta the Baptifts, may flill reply and fay, that thou preachefl the Word of God, and miniftreth his Gofpel-Ordinances, accord- ing to the Truth of Holy Writ, and art blamelefs in thy Life and Converfation j and therefore thou mayeft think the Com- parifon of the feven Sons of Scenja belongs not to thee in the jeafl. To this I anfwer. Were not Corah, Dathan, and' Abiram, Sons of Lfw, who in their Places did minifler to the People, as well as Mofes ? But their Rebellion againfl God, confifted in their lufling after the Priefthood of Mofes, as the Sons o^ Sceva did after the Miniftry of Paul; wherefore, tho' thou fhouldeft be as fit to minifler legal and evangelical Ordinances, 2,^ Mofes and Paul, yet it was as lawful for Corahy Bathan and Ahiram to minifler them, as thou -, yea, and more lawful alio, becaufe the Sons of Levi in courfe were to ofHciatc the Prieflly Office, for the which they had the Tenths of the People's Goods allowed by the Lord. The Fire of the Lord confumed^^^r^^'s two Sons, for offeririg up to the Lord, flrange Fire The Baptiji^s CommiJJion Counterfeited. 45 Fire in their Cenfers. And what is ail thy Baptiftical Worfhip, but the offering up of ftrange Fire of thine own carnal Reafan, and lying Imagination, which the Lord Jefus neither command- ed thee to officiate, nor required it at thy Hands ? Wherefore, though many of you in Temporals flourifh all your Days, as fure as the Lord Jefus liveth, who, with his own Lite and Grace, hath redeemed my loft Soul from the Power of Sin, and Fear of eternal Death, tho' you efcape a temporal Ven- geance, yet few or none of you will efcape the eternal fiery Vengeance in the dreadful Day of our Lord Jefus Chrift. AGAIN, What were thofe heavenly Keys of Chrifl, committed to Peter^ and Miniftry of Reconciliation committed to Paul? Thofe Keys and Minilhy bear but one and the fame Senfe only, though they differ in Terms ; and the true Senfe of thofe Sayings is this, that is to fay. That Chrift, by Vertue of his Word-Speaking only, did indue the Apoftles with fuch a fpiritual Power, that their Miniftry did unlock, and break open the Prifon Doors of Darknefs, in the ele6l loft Ifraeliies, that the King of Glory may enter in^ and feal them up with his free Love, unto everlafting Life : But of the contrary, there was a Power in their Miniftry alfo, to lock up, and barr the perfecuting Spirits of mercilefs Reprobates, with the Seals of eternal Wrath and Death, till the Judgment of the Great Day. This is that binding and loofing of Men^s Souls on Earth, and in Heaven -, and binding of Kings in Chains of Darknefs, and Nobles in Fetters of Death, and that fweet Savour unto God of Life unto Life, in them that are faved, and of Death unto Death, in them that perifi, according to the Words of Paul. Moreover, is there any of this Power in thy Miniftry, that what thou bindefi or loofefi on Earth, is bound or loofed in Heaven ? Or doth thy Miniftry bind Kings in Chains of Darknefs, and Nobles in Fetters of Death ? Or dareft thou fay, that thy Miniftry is a fweet Savour unto God, of Life unto Life, in them that are faved, or of Death unto Death, in them thatpmfjj? Nay, thy Miniftry is of fo weak a Difcerning, that thou dareft not pofitively fay, that any one of thofe Hearers fhall be faved, or damned, how it Ihould be any otherways, let wife Men judge •, feeing thou knoweft not what ftiall become of thyfelf, in the Day of Judgment. It is written. Faith comes by Hearing, and 46 The Baptifl^s Commijfion Counterfeited, and Hearing by the Word of God preached-, and how can he preach, unlefs he be fent? Becaufe there is not a Man of you fent to preach ; it is impoflible for you truly to demonftrate the true God, or right Devil, Heaven or Hell, the true Faith, or any Thing concerning the Life to come, to the People, feeing it is as clear as the Light, that ye are none of Chrift's Minifters. What is it that provokes you, and thofe that are gone before you, upon the fame Account, to feek the Prehe- minence in Church and State, but Silver and Honour among Princes, or Princes Companions, Eafe, and fuch-Iike? For when ye become honourable, though ye fpeak oftentimes like Children or Fools, your Words are taken as Gofpel by the Simple, or winked at by the Wife, for your Grcatnefs-fake. Many of you, by your Gofpel- Miniftry, have become great, but never any of you have become good. AGAIN, By this you may know, you are none of Chrift's Minifters, becaufe you preach by Commiflion of the earthly Powers. Wherefore, if they filence you, your Honour is Joft, and you become dumb, like unto Cordwell. As the falfe Priefts, by the Powers, were exalted into Mofes^s Chair ; fo Jikewife, by the fame Power, you have exalted yourfelves into the Apoftolical Chair. They fit in Mofes*s Chair, faith Chrift, do as they fay, but not as they do, for they fay and do not. Oh ! Is it not fo among you all ? Many of you can pretend fairly, and fpeak goodly Words, which your Memories have borrowed from the Scriptures, which belong not unto you, becaufe you have not the fpiritual Interpretation of them in the leaft, no, nor the Life and Power of them in your Converfa- tions, and daily Praftice, between Man and Man. Moreover, inftead of having the Spirit of an Apoftle in you, are you not rather like unto rebellious Corah, Dalhan, and Abiram, or rather the feven Sons of Sceva, the Chief Prieft, as abundantly beforefaid, who cried out. All the Lord's People were Holy, when they were in the Height of their Wickednefs, and joined together as one Man, to fupplant Mofes of the Priefthood ? So likewife, when by Rebellion againft the Spirit of Chrift, you are become counterfeit Minifters of the Gofpel -, do not inany of you in effe6l: fay. All Men may be holy if they will, when you fay, Chrift died for all, and all Men may be faved if The BaptiJFs CommiJJion Counterfeited. 47 if they will, or elfe you juftify none to be truly holy, or fpiri- tual Men, but thofe that are in Church-Fellowfhip with your- felves. To conclude, what Ihall I fay unto you to perfwadc you from belying the Lord any longer to the People, by being willing to be accounted Minifters of the Spirit, when you do, or may know you are but Minifters of the Letter, and by the Wills of Men only ? But it may be you that are rivetted in your Way, and confident in the Truth of your Worlhip, will both hate me, and laugh me to Scorn, when I am in my Grave, for counfelling you to forfake your Minifterial Fundion, by which fonie of you have attained to be Companions with the great Men of the Earth, as beforefaid ; you may all have Time enough to repent it when it is too late, when a Flood of Fire and Brimftone from the Lord fhall burn up all your fpiritual Confidences into a Sea of everlafting Vengeance upon, or within your Souls and Bodies, as it did unto Sodom and Gomorrah^ and the Inhabitants thereof. So much concerning the Fallacy of the Miniftry of the Baptifts. A true C 48 ] A true Defcript'ton of Heaven. GAIN, in the next Place, I fliall treat a little of the fpiritual Glory of that World which is to come. You know the Scriptures have many eminent Titles for the fetting forth of this Kingdom, as namely. Heaven is my Throne ; neverthelefs, we look for new Heavens, and a new Earthy wherein dwelleth Right eoufnefs. In my Father" s Kingdom are many Man/tons^ and fuch-like. Moreover, you muft not imagine the Kingdom of Glory to be in a global Condition, as this World is ; no, it is no fuch Matter : But on the contrary, it is a Kingdom of an infinite Vaftnefs, in Height, Length, or Breadth, fuitable to an infinite glorious Majefty. Furthermore, the World to come is a boundlefs Kingdom, that lieth all open, that the Perfons of our God, elect Men and Angels, may, as we ufe to fay, have free Egrefs and Regrefs for divine Pleafure, to afcend or defcend as high or as low as they think good, to all Eternity. AGAIN, as this World, and the Things thereof, are all natural •, fo likewife all that World, and the Things therein, are fpiritual. Now as Pilate faid unto Chrift, What is Truth ? So hke- wife almoft all Men fay unto me. What is this fpiritual World you treat of ? Or what Man living is capable of the Knowledge of it in the leaft, feeing he was never in it to fee it ? From an unerring Spirit, to this I anfwer, Tho* the mofl excellent Glory thereof in reference to the Eternity of it, be incomprehen- fible, it doth not therefore follow, that no Man is capable to comprehend it at all : If it were fo, how then could fuch a fimple Man as I was, fpeak, or write more diftindly con- cerning God, the Glory and Mifery to come, than all the Miniftcrial Gamaliels of this prefent World. Moreover, tho* no Man with mortal Eyes is capable vifibly to behold the invifible Throne I here treat of, yet, from an infallible Light which I have received from the Divine Majefty refiding therein, give me Leave to write fomething of it, for the pro- voking of your Spirits to a deep Affedion towards it, far above this WorH ^nd the vaniihing Glory thereof. This World I treat A True Defcription of Heaven, 49 treat of is full of all Variety of new Soul Delights, or fpiritual ravifliing Glories which are eternal. Furthermore it is a Kingdom brighter than the Sun, clearer than Chryftal, purer than Gold, fofter than Down, fweeter than Rofes ; it is a Kingdom full of divine Mufick, and Crowns of Glory deck'd with Immortality. It is a Kingdom of divine Sono-s which none can learn but thole that are redeemed from the Love of this perifhing World. AGAIN, the Scriptures liken the Creator to the Sun in hh Strength, a confiming Fire, and everlafiing Burnings. Truly, the Comparifon is very fuitable to the Perfon of CM/ glorified, refident in this Kingdom I here treat of. It is a Body of fuch a bright, burning, fpiritual Glory, that at his next appearincy, the Sun, Moon, Stars, and all natural and artificial Lights in this World, will enter into eternal Night, through the Glory of his infinite Brightnefs -, fo likewife is the Kingdom I here write of, fuitable unto him. For the Heavens, and the Earth therein, are like unto a Flame of glorious Fire, and the Seas that is therein, being imbodied with fuch an Earth as this is, are fo pure and clear, like unto Chryftal, burning Giafs, or any Thing that is purified by Fire. The Bodies alfo of the Eled, are all of a fiery, glorious Nature, fuitable unto their glorious God, and this his Kingdom of fiery, glorious Delights, ar, abundantly before-laid. AGAIN, there are two Sorts of fpiritual Bodies appointed for eternal Burnings: The one hath a Spirit of all Love, and fuch like in it ; from whence proceeds nothing but Light and Life, ~ with Variety of fiery glorious Pleafures, which are eter- nal ; but the other Body hath a Spirit full of all Envy, and fuch like ; out of which proceedeth nothing but Darknefs and Death, with much fiery Shame and Pain. Moreover, this God -like Spirit of Love I hear treat of, is a glorious Love- fire, which is more pleafant, than can be utter'd by the Tongues of Men or Angels. It is a pure, clear, bright, gentle, foft, fweer, and joyful Fire. It is a fpiritual Love- fire, as beforefaid ; therefore it muft needs be brighter than the Sun, clearer than Chryftal, purer than refined Gold, fofter than Down, fweeter than Rofes \ yea, and more pleafanter to the whole Man, than Honey is to the natural Taftej yea, it is a lovely Fire, H full 50 A True Defcription of Heaven. full of glorious Joys, and godly Majefty, of which once I bad a iliort Tafte of in my Soul. Moreover, though a Man enjoys his perfed Health and Liberty, yet worldly Men do not count him happy, unlefs he be a wife Man, that liveth in Honour among the wife and honourable of this World, and except he poffefTeth all Manner of Delicacies for the Belly, and the Back •, plenty of Jev/els of Gold, Silver, and precious Stones, to delight the Eye •, all Sorts of harmonious Melodies to pleafe the Ear ; with flagrant Smells to pleafe the Nofc, and a virtuous and comely Woman to take Delight in, and fuch like natural Contents. Wherefore it may be queried by fome, whether there be any other Delights, befides what I have al- ready declared in that glorious Kingdom aforefaid ? To this I anfwer, there is no Excellency in this World, for the Rejoicing of the natural Body, but there is the fame Excellency in that World to come, for the Rejoicing of the fpiritual Body. Now there is a vaft Difference between the Joys of the natural Bo- dy, and the Delights of the fpiritual Body. For the Joys of this natural Life proceeds principally from Things which are without the Body, but the Joys of that fpiritual Life flows principally from Things which are within the Body. Further- more I would have you to underftand, that in the Refurrec- tion of the Body, there is neither marrying of Wives, nor giving in Marriage, but as Chrift faid, 'J'hey fuall he as the Angels of God in Heaven ; fo likewife as a fpiritual Body, hath no defire after any Thing belonging to Nature's Kingdom, neither had a natural Body any defire after the Things apper- taining to this heavenly Kingdom. Finally, though glorified Bodies are uncapable of any Satisfaftion from natural Food and Raiment, yet without fpiritual Food and Raiment, they cannot fubfift ; for their bleffed Bodies, as a Robe of divine Righteoufnefs, is that heavenly Garment, wherewith their in- nocent Spirits are arrayed, and the Food wherewith their Souls are eternally nourifhed, is a never-failing Fountain, arifing out of their own Spirit. AGAIN, Suppofe a natural Body were all covered with the glittering Jewels of this World, yet the Glory of it would appear but as the Light of the Candle to the Sun, in Compa- nion of the glorious Garment wherewith the fpiritual Body is covered. A True Defcription of Heaven. 5 j covered. Moreover, for our better Underftanding, give me leave to name fome particular Fuel, from whence this fpiritual Fire in a glotified Body is continually kindled; it either feeds upon the Righteoufnefs and Sufferings of Chiift for him, in the Days of his Flefh, or elfe it is nourifhed with the Remem- brance of the Grace and Perfecutions, which for Chrilf, and his Truth fake, it fuffered in its natural Body, when it lived upon this Earth. Furthermore, every fpiritual Motion, Thought, Defire, Word, or Deed, which the Saints enjoyed in their natural Bodies, fhall by the infinite Power of our Lord Jefus, be made one with their fpiritual Bodies in the higheft Heavens ; then as beforefaid, they (hall perfeftly re- member all their former heavenly Motions, Defires, Thoughts, Words and Deeds ; which the Faith and Love of Chrift ope- rated in them, in the Days of their Flefh, and from thence fhall their divine Souls be fenfibly fed with God-like new Joys, Wifdom, Power and Glory, even to all Eternity. Finally, the Remembrance of the Saints heavenly Communion with each other in their natural Bodies, will alfo occafion glorious Food in their fpiritual Bodies ; for if the Heirs of this heaven- ly Kingdom, through the Tranflation of their Bodies, fliall be enabled to behold their glorious God, Face to Face, and in their Meafures as perfedly know him, as they are known of him, as I am certain they fhall; then you that mod mind eter- nal Excellencies, may be as confident of the Knowledge of each others Perfons and Qualifications, upon a fpiritual Ac- count, in this glorious Kingdom, as abundantly beforefaid. To conclude, they fliall caft their Crowns of everlafting Praifes, and new Songs, at the blefTed Feet of Chrifb Jefus, their only God ; becaufe, according to his divine Juftice, anfwerable to all the Cruelties of the mighty Men of the Earth, done to himfelf and his Saints, his Vengeance is feized upon their Souls and Bodies for eveilafling. So much concerning the Glory which is to come, which Lhrift and his redeemed ones are to enjoy together in his eternal Throne, or Kingdom, according to his own Word. AGAIN, In the laft Place, I fliall treat a little of fpiritual dark Bodies, and the Kingdom of Darknefs appertaining to them; this World wherein we live, (hall be eternally in as dark H 2 a Con- 5 a A "True Defer iptioti of Heaven. a Condition, as the Land of Egyp was for three Days and three Nights, infomuch, as the Egyptians faw not one anothers Faces, nor Ilirred from the Place they were in, for that Time the Darkntfs was upon them, they gnawed their Tongues for Pain-, as you may find it in the Revelation by St. John\ fo hkcwife (ball thefe fpiritual dark Bodies I here write of, gnaw their Tongues for Pain, becaufe they cannot fee one another's dreadful Faces, nor ftir Hand nor Foot from the Place they are in for everlalVmg ; their own Spirits fnall be their Devil, and their own Bodies fnall be their Hell, wiierein they fhall be tor- mented for evermore, with the angelical Devils of this World. Moreover, all their wicked Thoughts, Defires, Words and Aftions, fliall perfectly be brought into their Memories, and that fliall be the Fuel that fhall kindle the Fire of the Lord's Vengeance in them, infomuch, that they fhall be tormented with new Sorrows, Pain and Shame continually -, the Remem- brance of the good Things they formerly enjoyed, fliall add to their Torment alfo. This is not all, but there is a Thing worfe than all this, which is this, their defpifing the glorious Truths of Eternity, deliver'd by the Tongue and Pen of the Lord's two iaft Witnefles; this Ihall burn in their Souls and Bodies more fiery hot, than all the Reft of their Wickednefs whatfoever ; I mean, in thofe that knew them, or their Wri- tings. Furthermore, the Remembrance of their Envy to- wards God, and his redeemed ones, fhall kindle the Wrath of God in them a frefh, and fo it fhall burn in them like unto Fire and Brimftone, hotter and hotter for evermore •, this will caufe that weeping, and wailing, and gnalhing of Teeth, fpo- ken of by Chrift, in the 24th Chapter of St. Matthew. AGAIN, where the Reprobates enjoyed all their Pleafures and Honour, there fliall be the Place of their Torment and Shame, for our God is a God of Order, and not of Confufion. Moreover, the Remembrance of their Communion together in flefhly Wickednefs, or any other carnal Delights, fhall add alfo to their Torment and Shame-, but this will be that, that will revive their Sorrows continually. Oh! the Eternity, the Eternity of the Condition they are in ! this will come to pafs, as fure as there is a God, upon all Men that live in Unright- £0ufnefs, at the next appearing of our Lord Jefus Chrift, with his A True Defcription of Heaven, 53 his mighty Angels. So much concerning the Kingdom of Darknefs, and the Devils that are eternally to be tormented therein, with the Conclufion of this. JOHN REEVE, and LODOrVICK MUGGLErON. FINIS. Errata in the Soul's Mortality. Page 29, line 20, for you readyt ; p. 35, /. 12, for a Man his r. a Man as his ; dittos I. 18, y^r judge r. judgeth ; ^. 39. /. 6. y^r no r. know ; />. 41, /. 31, for to his own r. to own his Apoftles ; p. 42, /. 16, for hearts r. Hearers ; ditto^ /. the lafi, for Over which r. over them which j p. 43, /. 22, for were naked ;■. were made naked ; p. 48, /. 18, 19, for all that world r. fo likewife that World, and the Things therein are all Spiritual ; />. 52, /. 11, for this World r. this prefent World ; p. 53, /. 3. for of this r. of this Book by ; p. 52, 53, T/V/^y, for A True Defcription of Heaven, r, A True Relation of Hell. Errata in Sacred Remains. P^i^ 37> ^'«^ 26, for mortal Crowns r. immortal Crowns ; p. 39, /. 10, /or of, r. or; />. 58, /. 19, for Perifhable r. Perifhing ; p. 61, /. 21, for all Streams r. Spiritual Streams ; p. 62, /. 4, /i>r Pure Crem- ation r. True Creation ; ^rV/^, /. 8, for Delight r. Light ; />. 65, /. 13, /or No Light r. No Night j />. 84, /. 24, for of fome Strangers r. of Strangers fome havej p, 90, /. 20, for his Mortal r. this Mortal 5 p. 92, /. 25, /^r and then r. and thus; />. 93, /. 12, for as Creator r. its Creator; ditto, I. 16, /^r the pure Image r. the Fprm ©r Image 5 p. 109, /, 26, /cr Ferfon at Glory r. Perfonal Glory. Sacred Remains; O R, A Divine Appendix ; BEING A COLLECTION O F SEVERAL TREATISES, EPISTOLARY and PUBLICK. Originally Written above Fifty Years fince, By the Lord*s lafl Immediate Meflenger JOHN ^REEFE. AND NOW, After careful Examination by the mofl corred Copies, communicated for the Confohtion and Eftablifhment o\ the Church of Chrift, by their Brethren, whofe Faith in thcfe, and all other his irremandable Declarations, doth (and by Divine Protedion will) remain unihaken to Eternity. CO SERIES fent to Mr. Sedgwick, by the Prophet Reeve. Courteous Friend^ ISuppofe my temporal Condition, in Tome Meafure to you, hath been made known and manifeft, through which the Mo^ High already hath moved you, thefe jfive Years pafir, to fupply my quarterly NecefTity : And though you want no Obje<5ls of Mercy, yet I fiiall be conftrain'd to vifit you upon this Account, until the Creator hath opened fome other Way. Therefore if our God fee it good, my Defire is, that your Spirit may freely and chearfully ad your Charity towards me, that you may have Confolation in the Deed, and I Joy in the Lord Jefus, from whom alone all Good proceeds. But pafTing by the perirtiing Comforts, fuffer me to write unto you about Things of more Concernment, which I am moved to in a querying Way. Dear Friend, Country- man and Brother in the Flefli, O ! that I could knowingly fay fo in the deep Things of the Spirit alfo, then fliould I be fully aflured, that thefe following Queries, by Divine Operadon, would rather fatisfy you, and move you fiiently to fit down in Peace, than offend you in the lead, 1. My firft Query is this, IVhether you do knowingly helieve Jefus Chrijl done, to be both Father, Son, and Spirit, in only one dijlin^ P erf on glorified? 2. IVhether any Man can truly demonjlrate who or what the living God is againjl all Cain fayers, without an immediate Cont' mijjion from his eternal Spirit ? 3. IVhether it be not fpiritual ^reafon againji car Lord Jefus Chrijl, for a Man to execute the Office of a Prophet, or a Minijler of the Gofpel, without an immediate Command from his own Majejly ? 4. Whether any Man that prophefieth, or preacheth, can have any real Knowledge of his own Salvation abiding in him, without an iinquefiionable Affurance of his own Soul, that the Moft High hath anointed him ? B 5' IVhether a Mr. ReeveV Scenes to Mr. Sedgwick. 5. Whether the Lcrd*s former Embajfadors were not all ini' powered to pronoimce a temporal or eternal Glory^ or Mtfery to come, according to the Obedience or Difobedience of thofe they were fent ttnto ? 6. Whether any Man in this Age can be an experimental Speaker of the Counfds of God^ without an infallible Knowledge of Divine Myfteries above all other Men in the World? 7. Whether a Non commiffionated, or unfent Embaffador^ or Speaker to the People, upon a fpiritual Account, may not be in as much Danger of an eternal Vengeance^ as a counterfeit Embaffador^ upon a natural Account^ is of a temporal Vengeance? 8. Whether you are fully fatisfied agai'iifi all Gain-fayings, that it was the Spirit of Chrifi alone, that formerly , or at this Time moved you to preach or fpeak in a minifieriallVay to the People ? 9. Whether, as your own Faith or Judgment^ you do net hold forth to the People, that God alone is the Teacher of his Chofen ones, by the Infpiraiions of his mofi Holy and Bleffed Spirit? 10. And lafily. If the Lord Jefus Chrift alone be the only Teacher of his Beloved ones, by the continual Incomes or Enlight- enings of his moft glorious Spirit ; zvhat then are thofe that ac- knowledge God alone to be the Teacher of his Saints, and yet in a miniflerial Way gather the People together, under Pretence of preaching Chrifi, or fpeaking the experimental Movings of his Spirit to them, but Mockers of God, Deceivers of the People, and deadly Enemies to their own true Peace •, unlefs from on High, God bears Witnefs by infallible Tefkimonies, in the Spirits of his New-born ones, that he hath fent them by an immediate Speaking ''to them, from his glorious Throne, as abundantly before f aid? . Now in ObeMence to that Commiffon, which I once received ly Voice of Words, from The One Perfonal Glory itfelf, even to ','he Hearing of the outzvard Ear, as well as the inward Soul, never having had the~lmfl Sound of the Truth of it, in all Love, Meek' nefsy and Humility of Soul, prefait I thefe few juries to your private Meditations, and fhall I trt)fi with Patience, wait the Lord's Lei fur e for his loving An fiver in you to thefe Things. June the nth, 1657. Yours in the Lord's Eternal Majefty, yobn Reeve*. (3) ■ : Mr. Sedgwick^i" Replies, Mr. Reevey I Am not wholly againft ^eries-, they are much ufed by that caviling and dilputing Spirit that is in ail Se6ts, and may be better ufed by iiumble Minds, who are inquiring after Truth •, but I think they lead of all agree with that in- falUble Spirit which you profefs to iiavc. To the Firji ^iery I anfwcr, I may fay I do believe what you there exprefs, but it may be not in your Senfe : But I choofe rather to fay, I defire my Faith may not (land in a Form of Words, but in the Power of God. 2. To the Second I anfwer, I know none that do demon- flrate who or what God is perfeftly or with Power : In Weak- nefs and in Part many do flicw who and what he h. Secondly^ If you mean by [againft all Gain-faycrs] a confident cleaving to what they affirm without being removed, that is very com- mon : If you mean a filencing or convincing Gain-fayers, it is not yet done by you nor any Man that I know. Thirdly^ The CommifTion of the Spirit which you would fecm to appropriate is larger than you imagine ; for no Man can fay Jefus is the Lord but by the Holy Spirit, And there are Diverfities cf Gifts but the fame Spirit ^ i Cor. xii. 3, 4. 3. To the ^hird I anfwer. In the general it is true, *tis Trea- fon only I except againft the word [imnediate] ufed in this and the fecond ^ery, being jealous that you do in it and in your Minlftry, either deny or vail the Mediator *twixt God and Man, for Immediate is without a Mediator ; for by Virtue of Chrift, who is Mediator 'twixt God and Man, and who is the Light of the World, and enlightneth every Man that cometh into the World ; Every Man may jninifier according to the Gift thai is given him, Rom. xii. If he have Faith he may fpeak according to the Meafure of his Faith, Pfal. cxvi. 10. I have believed therefore have I fpoken ; or if he have Experience he may fpeak according to his Experience, Acts iv. 10. For we cannot but fpeak the "Things we have heard andfeen. Nay, they not only may but ought, i Cor. xii. 7. For every Gift is giv£Jfito jrp^t^with of what Kind foeverjt bje.i. and I fear Jt is tjhc^ncmy in you that denies it. . 4. To 4 Mr. Sedgwick V Replies. 4. To the Fourih I anfwer, Firji, A Man may have Salva- tion abiding in him, and yet he not know it. Secondly^ A Man may have a real Knowledge of Salvation abiding in him, and yet come to iofe it. Thirdly^ A Man may think himfelf faved when he is loft, and loft when he is faved. There are that have their Lives but fhall Iofe them, and their are that Iofe their Lives and yet fave them. Fourthly^ He is not fure that knows, but he is fure that God knows that he fhall be faved. Fifthly^ That is not the beft Aflurance which you call unquefti- onable, but that which is join*d with Fear and Trembling, efpecially at this Time. Sixthly, A Man may be anointed to the Work of Prophefying, and yet not have Salvation abiding in him. The Spirit of God came upon Saul and upon Balaam^ and they did Prophefy by it. 5. To the Fifth 1 anfwer, I do fuppofe they were fo im- powered, and that every Man, according to the Proportion of Faith in him, hath the fame Power: Firfi^ If he fpeak Truth' temporally, a temporal Puniflmient or Reward attends that; Truth as Men obey or difobey it. And if anyMan fpeak Truth eternal, the Puniftiment or Reward is eternal, according as' it is obey'd ordifobey'd, there is Matter of eternal Condemnation in it ; but the abfolute eternal Condemnation which you declare is not juftify*d in my Heart, neither do Ifee it at aH juftify'd^ of any. A 'A\ \fh 6. To the sSza;/^ 1 anfwer, I do own myfelfan experitriental Preacher, though in very great Weaknefs and manifold Infirmi-" ties : What 1 do feel or have felt Evil I warn others of,- but cannot own an infallible Knowledge of Divine Myfteries above all other Men in the World : If 1 fhould it would be great Pride of Spirit in me ; and I judge it fo in any that affume fuchThingsJ to themfelves. And let me fpeak my Experience, and defird 'you to refie«9:, if you can, upon your own Words, and fee' what a narrow lofty Spirit runneth in them : High fwelling Words none muft fpeak but he that hath an infallible Know- ledge of Divine Myfteries above all other Men in the World : And who hath this infallible Knowledge but yourfeif and your Companion? I can experimentally warn you of that which faith, J am, and there is none elfe heftde me, I Jhall not fit as a Widow ^ Ifa, xlvii. 8. Another Experience I have obferv*d that you and . your Mk SedgwickV Replies, ^ your Friend have allowed Preaching by Experience without any fuch lofty Qualification which you now exprefs, and therefore you yourfelves are not true to what you declare. 7. To the Seventh I anfwer. Every one that goes without a Gonfimiflion, or that goes beyond his Commiflion, is in Danger of eternal Vengeance*, therefore it concerns you and me very' much to (land in Awe, to tremble at the Word left we fall under the Curfe for adding to and taking from his Word. I believe fome will fufFer for running before they are fent, and fome for running beyond what they are fcnt about. But concerning Speaking, 1 defire you to confider how large a Commiflion the Scriptures give •, The Heavens declare Day unto Day, and JSlight unto Night utter eth Speech ; their Sound is gone through the Earth, and their Words to the End of the World, Pfai. xix. cxlviii. and cl. 6. Let everything that hath Breath praife the Lord. All Believers feem to be commiflionated. Rom. xix. 9 and. 1 o. The Word is nigh thee, even in thy Heart, and in thy Mouthy that is the Word of Faith which we preach. Ver. 10. With the Heart Man helieveth unto Righte^ufnefs, and ivith the Tongue Confejfton is made unto Salvation, Therefore the Apoftolical Minittry is to continue in the Church in all Ages, and Chrift promifeth his Prefence with them, and that Miniftry, to the End of the World. Matth. xxviii. 20. And there will be found in the Midfl of the great Apoftacy, when the Church comes out of Captivity, Apojlles aJid Prophets, Rev. xvlii. 20. 8. To the Eighth I anfwer, That when I did fpeak formerly, I was as fully fadsfy'd, as you are now fatisfy'd in your Mini- ftry •, neither do I now wholly condemn my former Speaking, but have feen an evil Spirit which got into it; and it was not the leaft Evil of that Spirit that I did undertake to judge all others. 9 and 10. To the Two lafi ^eries I anfwer, I am of this Faith, that God alone doth Teach his Chofen ones ; yet Chrifl himfelf taught, and the Apoftles taught, and the Prophets taught. You likewife hold the fame Faith, and yet you teach, God teacheth by his Son, by his Servants, by his Word, by Afflictions, and in all by his Spirit. For that Charge of Mockers, Deceivers, i^c. I fliall bear it from you and others, *till the Lord plead my Caufe. For your Commiflion received by 6 Mr* SedgwickV Replies. by Voice of Words I judge it not, but leave it to the Lord. I am exceeding weak, I fear and tremble every Time I Preach •, I rather think that my Mouth may be ftopp'd, than that I fliould hold out Preaching : My Ears and my Heart are open to Re- bukes. But this 1 may fay, I Charge my Miniftry more ftrongly and deeply than you do, and yet it ftands ftaggering for ought I know j if you can knock it down, you will do me a Kindnefs, jr. s. The (1) ^he Prophets Anjwer to Mr. Sedg- wick'i" Replies. SIR, 'f"' ■ ^ I S confeft, that fubtil Serpents accuftoni themfelves B to propound, carnaJ, curious (Queries, to enfnare M the Innocent: But it doth not therefore follow, that fober Queries of the higheft Moment Ihould offend that Man which hath any true Light in him. Why ? Becaufe all fuch Queries are fent forth by the Spirit of Chrifl:, either for the Trial of Mens Faith and Love to the Truth, or for a Witnefs againft them, when the Secrets of all Hearts fliall be opened, for their Minifterial Meddling with Divine Myfteries, without an infallible Light of an immediate CommifTion Irom the Lord. I. In your firji Reply, you write, you may fay you do be- lieve what I there exprcfs, but it may be no in my Senfe. To this I anfwer, what I there exprefs is none of your Faith, unlefs you believe it in my Senfe -, for there is but one fpiritual Senfe to every Truth that is declared -, and what I there exadly wrote in the Letter, is my very Faith in the Spirit, (to wit) That there is no other fpiiitual God, Creator, or Father, but only within the Blf.ffed Body of Chrift Jefus, glorified. For in him dwelleth all the Fulnefs of the God-head Bodily, His invincible Spirit is the everlafting Father •, his vifible glorious Body re- ading in the Heavens, above the Stars, is the eternal Son ', his Heavenly Enlightenings in his New-born People is the Holy Ghofl, If this be not your Underftanding concerning God, as yet my Faith is not your Faith, neither is my God your God. In the latter Part of your Reply, your Words are thefe : But you choofe rather to fay ^ you dejire your Faith may not fl and in a Form of Words, hut in the Power of God. To this I anfwer, 'tis the Power of God only that enables a Man to fpcak. or write a Form of wholfome Words concerning himfelf, and the Myfteries ot his everlafting Kingdom : But the Reifon of Mens Words being fo full of Confufion or formlefs Contra- didion about fpiritual Things, is becauie the true Underftand- ing 8 7he Prophet's Anjisoer to ing of his Divine Power is hid from them. For that Man who eiiijoys a real Comprehenfion of the Divine Power, being moved to treat of Salvation and Condemnation to his Brethren, is not guided by the Falibility of Snppofings or Imagination, but by and inlailible Affurance of the Truth of what he fpeaks or writes in his own Soul \ neither doth this Man want a Mani- feftation of the Power of them in his Life and Converfation . 2. In your fee ond Re-ply y you fay. Ton know none that do demon' Jlrate^ who or what God is perfe^ly, and with Power : But in IVeaknejs^ and in Part^ you lay many do Jhezvwho and what he is. To this I anfwer, though at prefent it be hid from your Eyes, yet we truly and boldly affirm, without any Doubt or Fear of after Shame, that God hath manifefled himfelf with as mucli, Ferfeftion or Power upon fome Spirits, by his Truth fpoken through our Mouths, as ever he did by any true Prophet or A • poftle, fince the World began : But to name or prefent the Pardculars to you as WitnefTes to this Truth, it will be of no Value until you fee it, or feel it, in your own Soul. I mean a glorious Manifeftadon of Salvation, through a powerful believ- ing our Declarations, and an unmoveable Seal of everlafting Damnation, upon thofe that defpife them, both in Life and Death. If you mean God doth manifefl: himfelf in Mens weak Bodies through natural Infirmines, that is common to all Mor- tals : But if you mean he doth manifeft himfelf through the "Weaknefs or Uncertainty of the Mind, that's utterly denyed by us. For we affirm, that fuch Men were neither fent nor moved by the true Spirit, to demonftrate who or what God is, neither in Part nor Perfe6tion, in Power nor in Weaknefs. For no Man is meet to fpeak or write concerning Things which are eternal, without an infalhble Teftimony of the Truth of them, dwelling in is own Soul. Moreover you fay. If Imean afilencing or convincing Gain-fayerSy it is not yet done by me, nor any other that you know. To this I anfwer, that Miniftery, that neither filenceth nor convinceth Gain-fayers, is not of God ; but that Gain-fayers have been both filenced and convinced by our Miniftry, not only God, but feveral Spirits in other Nations do bear Witnefs to it at this Day j wherefore if it neither filence, nor convince you, the Great- Day fliall make it manifeft. And further you fay, 1'he Commiffwn of the Spirit^ which I would feem Mr, Sedgwick V Replies, 9 feem to appropriate^ is larger than I imagine. To this I anfvver, I am lb far from what you feem to accufe me, concerning ap- propriating to myfelf, thatGod, and his Light in mearemy Wic- neffes, when it was put upon me, I would have given the whole World if I had it, to have been eafed of its Burthen : As for the Largenefs of the Commiffion it is only known to him that gave it. But let me tell you without Offence, the Letter gives you, nor no Man elfe one Jot or Tittle of Right to the Commiffion of the Spirit. Indeed, a fpiritual Commifiion gives a Man a great Meafure ofinfalhble Knowledge of the Truth of the Let- ter J but a literal CommifTion, gives no Man a certain Under- ilanding of the Truth of the Spirit in the leafl:. For if it fiiould, then all literal Accutants would be the only fpiritual Men in the World. Sir, I would gladly have you convinced of that general Deceit of pleading a minifterial Commiflion from the Scriptures to maintain your Preaching. 3. In your Third Reply, you fay, In the General^ you grant it to be Treafon, only you except again jt the Word [immediate] being Jealous^ that in it^ and in our Minijlery, we do either deny or vail the Mediator Uwixt God and Man^ for immediate, you fay, is without a Mediator. To this I anfwer. In your excepting againft the Word [^immediate] you except againft the Teachings of the Spirit ; for God in all Ages, ever taught his chofen Prophets and Apoftles, by an immediate Voice or in- vifible Movings of his Holy Spirit. Holy Men of Old, fpake as they were moved by the Spirit ; and the Spirit in all moving in them, was not mediate, but immediate •, therefore their Re- cords have Power over the Confciences to the End of the World, becaufe they were immediate Words of Truth. Indeed the Teachings of Men are all mediate, but the Teachings of God are all immediate, efpecially to his commiflionated Prophets and Apoftles, (to wit) that they might become the mediate true Teachers of all Salvation-Secrets to their eled Brethren that heard them, and Witnefles of Condemnation, in the Confciences of all Gain-faying, and defpifing Reprobates. It you mean we feem to deny or vail the Mediator 'twixt God and Man, becaufe we own no other God at all, but our Lord Jefus Chrift only : In that Senfe we (hall always feem to deny or vail the Mediator, to all thofe that ignorantly worlhip a divided God. For v/e C cannoc JO l^he Prophets Anfwer to cannot own but only One undivided Perfonal Glorious God, and no more, even the Man Chrift Jefus, BleiTed for ever and ever, as aforefaid. But if you own another God befides him, before him, or ditlindl from him-, ^tis you that Teem to deny or vail the Metiiator, by giving that Glory which is only due to him, to an Idol of your own lying Imagination. He that honoureth the Son honoureth the Father ; but he that giveth the Honour due unto the Son, to any God innnite Spirit or Father, but what is wholly abiding in his Perfon, that Man through his Ignorance denieth both the Father and the Son. That Man doth net truly Underftand who or what God is, who worfhips him under the Notion of two or three diftin6l Perfons or Spirits. Buthe that truij? Underftands that the Father and the Son are but one Divine Bofom, (to wit) that from all Eternity, they were but only one fpiritual Perfon in Form like a Man ; that Man inidced, in a good Meafure knows the Lord, as he is known of him. In the latter Part of this Reply, you repeat the Scriptures, which were fpoken by the X-ord's immediate Com- miffioners i and from thence you feem to maintain your pre- fent Miniftry : But let me tell you, if I had not a more fure Vv'itnefs, than the literal Sayings, of ipy Brethren, the Holy Prophets,' and Apoftles ; I were the moft miferable Man that ever appeared in the Name pf the Lord. Moreover, though it be lawful for Saints to converfe one with another, about their Faith, or Experience, in fpiritual Things, for the provoking of each other to Love, and good Works; it doth not therefore foll.Qw, that it is lawful for the moft eminent Saint in the World, to gather the People together, in a minifteriai Way, to excr- cife Scripture Ordinances, without an immediate Commiffion from the Spirit of Chrill, or a mediate Commiflion from an immediate Commiffioner, as the Saints had that preached in the Apodles Time. Faith comes by hearing, and hearing by the IVord of God preached, and how Jloall they preach, except they be fent? Becaufe there is not a Man of you immediately or medi- ately fent by the Lord, how is it poflible therefore that you fhould preach the true Faith, concerning God, or Devil, Hea- ven, or Hell, or any of his Counfels, concerning the World to come ? And though you feem to fear it is the Enemy, that would hinder you from ejfcrcifing your miniftcrial Gift > if my God Mr, Sedgwick'j Replies. 1 1 God make you obedient to it, you fhall find it was the beft Friend that ever fpake to you in all your Life. Obedience^ as well as Mercy, is far more excellent than Sacrifice ; therefore whether you hear, or forbear, you fhall one Day know to your weal or woe, that it was the Light of Chrift in me, warning you not to Embafiy your felf about Things of eternal Concernment, without a Commifiion from the glorious Mouth of God himfelf. The literal Commiffion killeth, but the fpiritual Commiffion giveth Life and Peace. 4. In your fourth Reply, you fay, a Man may have Salvation abiding in him, and he not know it. Farther you fay, a Man may have a real Knowledge of Salvation abiding in him, and yet co?ne to lofe it. To this 1 anfwer. Salvation in Men is the Grace of the Spirit, and the Fruits of the Spirit are all Light and Life, and the Nature of the Light is to difcover Darknefs, and is given unto Men for that very End : How then a Man fhould have Salvation abiding in him, and he not know it, to me feemeth ridiculous •, *tis all one as if you fhould fay, a Man may be abiding with me in my Chamber, and yet I neither fee it, nor know it. It is the abiding of the Light of Chrift, before the Compre- henfion of the Mind, that makes a Man really to know his own Salvation -, and whilft that Chryftal Light abides in the Me- mory of that Man, the Nature of it is to prefent nothing q\(q unto him, but Life, and Salvation. *Tis true a Man may be eleded unto Salvation, and he not know it : But it is impofllble for him to have the Seal of Salvation abiding in him, and he not know it. For when a Man is ignorant of it, it cannot properly be faid to be abiding in him, though it fhouJd in him. Why.? Becaufe the abiding of it in him, is that which makes the Man fenfibly to know it as aforefaid. Therefore if Salva- tion fenfibly abides in Man*s Memory, as long as he lives, he can be no more ignorant of it, than a Man that lives all his Life-Time in one Houfe, can be ignorant of it, enjoying his right Mind. Moreover, If you mean a Man may totally come to lofe it, after he hath had Salvation knowingly abiding in him, thut's utterly deny*d by us. Why .? Becaufe we certainly know 'that there was never any Reprobate pofieit with the Grace of Salva-. C 2 tion. I % 7'he Prophet* s Anfwer to tion, knowingly abiding in him. Therefore in the Parable of the Sower you fhall find, though the Seed of Grace did feem to fcatter k felf in every Ground, yet it rooted it felf but in one only, which good Ground where it took Root^ brought forth Fruity unto ever lajiing Life, in fome thirty, in fomefixty^ and in fome an hundred fold. So that it's clear, where Salvation makes it's abode, that Man is Safe from an eternal Vengeance. But if you mean, thro' the committing fome grofs Evils, a Man may come to lofe the fenfible Enjoyment of Salvation abiding in him, as formerly ; and in it's Room, be often fubjedled with Fears of Condemnation, even all his Days, I confent to it. For I am perfwaded, this was the Prophet David*s very Condi- tion. For in fuch Cafes I am apt to believe, that either God takes back the Affurance of Salvation to himfelf, or elfe fufFers the Creatures Light almoft continually to be vailed with the Darknefs of his Guilt, that when he fees Good, he may glorify himfelf a new, with a Miniftration of Salvation to his afflifted Creature. Furthermore you fay. He is not fure that knows, hut he 4S fure that God knows that he f 3 all be faved. Alfo you fay, That^s not the bejl Affurance which I callunqueflionahle, hut that which is joined with Fear, and 'Trembling, efpecially at this Time. To this I anfwer : The Happinefs of Man's Salvation in this Life confifts not in God's knowing of it, but in his own Affurance of it. For if I want the fenfible Knowledge of my own Salvation, I may be full of Fears of Condemnation, alLmy Days J notwithftanding the Creator's knowing of it. Therefore 'till I am poffeft with an afTured Seal of my own Salvation, what Profit is it to me, that God knov.'s it ? Wherefore what- ever you mean by Fear and Trembling, there is no creaturely Affurance comparable to that, which is always unqueftionable ; for that's freed from all faichlefs Fear, or finful Trembling. Jf ycu believe and doubt not, all Things pall be pojftble, faith Chrif^. If our Hearts condemn us not, then have we Boldnefs, to the Throne of Grace. Sir, I have fome Experience of this, befides a fpiritual Fear, and Trembling, before the infinite Majefty . But a carnal Fear, and a I'rembiing before Men, O ! Lord preferve me from, forever! You fay alfo, The Spirit of ' the Lord came upon Saul, and upon Balaam, and they did Fro- pbefy by it. To this I anfwer, Mofes, David, Samuel, Elijah, and. Mr. Sedgwick V Replies, 15 and many others, were anointed with the Grace of fpiritual Pro- phefy, through which they became Pen- Men of Divine Secrets, and Miniftrators of Holy Things, even all their Days. Where- fore, though Saul was once among the Prophets, and Balaam was compelled to declare good Things concerning Ifrael^ it doth not therefore follow, that they were the Lord's anointed Prophets, to declare his Salvation-Secrets to his redeemed ones. No, that could not be, for none can truly declare fuch Things, unlefs they enjoy them in their own Souls. The Secrets of God, are with thofe that are pofTeft with the Love, and Fear ofhisMajefty, through which they are not only delivered from the Language, of high fwelling Words, but alfo from the Power or every proud Imagination, that would exalt itfelf a- gainft the Lord, and his Heavenly Light within them. But this Grace and Favour of God, abides not in them, in whom Wick- ednefs reigns, all their Days, as it did in King Said^ and in Ba- laam. Therefore Salvation muft needs be far from abiding in fuch Men. But it appears to them only as a Witnefs againft them, in the Great- Day, for all their Unrighteoufnefs com- mitted againft the Lord, and his anointed Ones. Sir, If through Inconfideratenefs you imagine our Condition of Prophe- fy to be like 6'««/'s or Balaam'^, I hope you will bear with us, for retorting them back again, among thofe that Prophefy, or Preach, without a fpiritual Commiffion from the Lord Jefus. Indeed the Scriptures make mention of the Fallacy and Wicked- nefs, of divers Prophets, and Priefts, that were rich. Rut you fliall never find it charge any poor Prophet, with Falfe- hood, or Cruelty, to his Neighbour. 5. In your fflh Reply, you fay, Tou do fuppofe they were Jo impowered, ajjd that every Man according to the Proportion of Faith in him., hath the fame Power. To this I anfwer, if you do but fuppofe it, you Occafion a Doubt in me, whether you do really believe it; all Speakings by way of Suppofition, to me feem doubtful ; therefore you have left me wholly unfatis- fied, in your Anfwer to this Part of my Query. So that I have no Ground-work of Replication. You fay alfo, 'There is Mat- ter of eternal Condemnation in ally but the ahfolute eternal Con- demnation^ which we declare is not jiiftified in your Heart., neither do you Jee it jujiified upon any. To this I anfwer, if you mean there 14 TX^ Prophet's Anfwer to there is finful Darknefs in all, which will fufFer eternal Con- demnation 5 but all Souls fhall be faved at the laft ; I am not of that Mind. Why ? Becaufe I certainly know, there is no Sin or Evil capable of the lead Suflfering, unlefs it hath its being in a fenfible Spirit. Nay, moreover an Evil Spirit, and its Darknefs, are efTentially one: Therefore they are undivided, in their eternal Sufferings. But if you mean, there is that in all, that would naturally produce their eternal Condemnation, if the elective Love of God did not prevent it \ I am of the fame Behef. For we certainly know, that the original Caufe of eternal Salvation, or Condemnation, lyeth not in the Power or Will of the Creature, but in the Will, and Pieafure of the Creator only, whatever may be imagin'd to the contrary: For his is the Kingdom^ the Fewer and the Glory. But if it lay in any Excellency in the Creature, it could not poffibly then be avoided, but it would (hare with the Creator's Power, and Glory in his everlafting Kingdom. For as fpiritual Righteouf- nefs, reigning in Men to their Death, is not the primary Caufe of their eternal Salvation, but the Seal of it only ; fo fpiritual Wicked nefs reigning in Men to their Lives End, is not the ab- folute Caufe of their eternal Vengeance, but the Witnefs only. This Truth is a ftumbling Block, to almoft all Men that own a Creator. Sir, the true Prophets and Apoftles, were abfolute in their Declarations, which they received from the Lord : So that in your difowning the abfolute Pronunciation, committed to our Charge, you do through Ignorance deny all that fpi- ritual and temporal Power, that was committed to the former CommilTioners, both in the Law, and in the Gofpel ; and though at prefent, you neither fee it juftified in yourfelf, nor in any other j it doth not therefore follow, that it is not jufti- fied no where at all. Yea, for God knows, and by his Light we know, alfo fome of his Eledt know with us, that in this great City, his Miniftry in us, hath occafion'd the Seals of eternal Life, and Death, to manifeft themfelves upon divers Perfons. If we had never feen any convincing Effe<5ts in our Miniftry, becaufe you have not feen it, truly we might have funk long before now, in the Depth of Defpair. Yea, it would have been enough, to have made us Queftion the Light of the Suo, though it (hone never fo bright. If ever you come to Mr, Sedgwick V Replies, 15 to fee It, our God grant if it be his good Pleafure, that you may fed the eternal Blefling of it in your own Soul, and not the Curfe. 6. In your ftxth Reply, you fay, Ton do own your f elf an experimental Preacher^ but cannot own an infallible Knowledge of Divine Myfleries^ above all other Men in the Worlds if you. Jhould, it would be great Pride of Spirit, and you judge it fo, in any that affume fuch Things to thentf elves. To this I anfwer, ic is granted, i^you, or I, or any Man elfe, fhould afilime fuch Things to themfeJves, it favours of the greateft Lucipherian Pride, as pofllbly can be, and an extraordinary Vengeance would undoubtedly attend fuch a Prefumption. But it doth not therefore follow, that either you, or any other Man in the World, can, or ever fhall prove us Guilty of any fuch AfTump- tion. Sir, have you an infallible Judgment concerning Spi- rituals ? If you have not, how can you be a competent Judge in this Thing? Is it impoflible, think you, for a Man to be endued with the Knowledge of Divine Myfteries, above all other Men in the World ? I trow not, for I am apt to believe, it was the ApoftleP^«/'s very Condition, from his own Words, concern- ing Revelations above his Brethren. But whether it was, or no, it matters not : My Bufinefs is to make my Defence againft your uncharitable or iinadvifed Judgment, concerning me in this Particular. Sir, v/hy are you angry with our God ? Do you not know he will do what he will : Hear, O my Friend, William Sedgwick, I befeech thee hearken to what I fhall fay without Offence. God, even the Lord Jefus, that made us all, did in plain Words from the Throne of his eternal Glory, fay unto me, that he had given me Underftanding of his Mind, in the Scriptures, above all the Men in the World, even to the licaring of the vifible Ear, as well as the invifible Soul, were thefe his V/ords fpoken ? Who then think you can in the leaft caufe me to qUBftion my Commiffion, or my Condition, whilft the Prefence of thefe glorious and gracious Words remains in my Memory ? No, the Light of Lite fhines too clear in me, for Darknefs to predominate over it, or any Man's Words to daunc it. All Praife and Glory to him alone that gave it me. Where- fore, Sir, though you feem experimentally to warn me of a narrow k)fty Spirit that runs in us j and of high fwelhng Words. 1 6 l^he Prophet^ s Anfwer to In anfwer to this, from an infallible Judgment, we boldly, yet humbly affirm, That this your Experience concerning us, neither proceeded from the Spirit, nor Light of Chrift in you, but only from your own angry Imagination. Becaufe by virtue of our Commifiion we declare that no Man can truly preach Chrift, without an infallible Spirit. The Things of th<; Spirit, are all infallible, and eternal, how then think yoii can they be declared by an uncertain, fallible, or imaginary Light ? O ! that our good God would once convince you of the Danger of Preaching from the Letter, without a Commiflion from the Spirit, by Voice of Words from above. And further you fay. Another Experience you obferve in me, that I and my Friejid have allowed Preaching by Experience, without any juch lofty ^lialifi- c at ion which we now exprefs, and therefore ive our f elves are not true to what we declare. To this I anfwer, we did never allow any of our own Faith, in a minifterial Way, to Preach to the People -, nay, knowing the Danger, they durll not do it, with- out a Commiffion from the Lord Jefus Chrift. Moreover, after we had declared the contrary, did we ever allow any Man under Pretence of fpeaking his Experience, to Pray and Preach, and then conclude Praying, in the Prieftly Way of the Nation, in their Satanical Synagogues, or any where elfe, in their Vain-glorious Hypochritical Forms? I trow not. For then you might truly charge us with Folly in this particular. If Men therefore have been convinc'd with the Deceitfulnefs of the national Miniftry, (to wit) that their Preaching is by Way of Art and Trade, and not by the immediate Teachings of the Spirit, as I fuppofe you and divers others have been, and yet fhall walk in the fame Form of Preaching \ how can fuch Men hut be full of Fears and Doubts concerning the Truth, or Authority of their Miniftry, whatever they pretend of fpeaking their Experience to the People ? 7. In your Seventh Reply you fay, Every one that gees with- cut a Commi(fion is in danger of eternal Vengeance, Therefore it concerns, you and me, very much tofiand in awe^ to tremble at tht JVord, lefi we fall under the Curfe for adding to, or taking from his Word. Alfo you fay, Tou believe feme will fu^er for run- ning before they are fen!, and fome for running beyond that ' which they are fent about. But concerning Speaking, you dejire me to conjider how large a Commiffion the Scriptures give. To Mr. SedgwickV i?^^//V^. ly To this I anfwer, ic is a Work of the higheft Concernment that pofTible can be, for a Man to execute the Office of a Pro- phet, or Minifter of Chrift, Wherefore we unqueftionably affirm. That all thofe that go into the Miniftry of the Letter, without a fpiritiial Commiffion, they are not only in danger of ^n eternal Vengeance, but very fev/ of them will efcape it, that have been warned of it by commiffionated Meffengers of the Lord's own fending. Therefore know, tliat neither your Ex- perience, nor the Effedls of your Miniftry, no, nor the Scriptures themfclves, will bear you out in the Day of Trial, for want of that fure Word abiding in you, I the Lord have chojen thee to he a Minijler to my People, But as concerning a fpiritual Com- iTjiffioner being in danger of eternal Vengeance, for falling fliort, or going beyond his Commiffion, that's deny'd by us: A Temporal Vengeance indeed attends them in fuch a Cafe, as namely, a Whale's Belly, or flaying by a Lion, as Jonas and another Prophet were. But if you mean he may have fome fecret Fears of eternal Vengeance in him, for rebelling againft the Commiffion, that is not deny'd by us •, but that he ffiall be in danger of it in reference to God's Purpofe, that we ut- terly deny. Why.^ Becaufe we know that God anoints none with the Spirit of heavenly Prophefy, but thofe that were eleded to Salvation before the Foundation of the World was laid. For as Men formerly, that were anointed with Oil, had a chear- ful Countenance, fo likewife all thofe that are anointed with the Grace of fpiritual prophefying or preaching, enjoy a chear- ful and fettled Mind. Kings commit their Secrets to none but Favourites only -, fo likewife the God, or King of Glory, com- mits his fecret Counfel, by way of Difpenfation, to none but his beloved Commiffioners only. 'Tis granted that all thofe that believe in the true Jefus are acquainted with a Meafure of God's Secrets, according to the Proportion of their Faith ; but the publick Declarations of them., as aforefaid, are committed to none in a prophetical or minifterial Way, but thofe that are immediately fent forth by the eternal Spirit ; To you it is given to know the Myjieries of the Kingdom, but to them it is not given, or in F arable only. To whom is it given .? To chofcii Prophets, or Apoftles only, that they might demonftrate them to their eled Brethren. When thou art converted (faith Chrifi D to 1 8 7he Prophets Anfwer to to Peter) Jirengthen thy Brethren. 'Tis true, the Secrets of the Lord are with all thoie that ft-rve him with an upright Heart as before; but it doth not therefore follow that they are capa- ble to manage them in a prophetical or minifterial Way, for the convincing or converting their elect Brethren into a real Comprehenfion of them to their everlafting Eftablifliment. No, I fay again, from an unerring Light, none can do that but fpirltual Commiffioners only. O ! that you and all Preachers that are of a merciful Spirit, were convinc'd of this faving Truth ! Moreover, you fay, David called upon all Creatures., and all Men., Kings, and all People, and upon every "Thing that had Breath, to praife the Lord. To this I anfwer, Did he call upon them all, or any of them at all, to praife the Lord in a prophetical or minifterial Way, as he himfeif often did ? I trow not, tl^at was none of his Intent when he uttered thefe Words ; for he knew tliac none but felefted ones could do that. But it v/as an extraor- dinary Comprehenfion of the Love and Goodnefs of God to his Soul and Body, which caufcd him with fuch Zeal to call upon all breathing Things to praife the Lord, for his Goodnefs towards them, according to their Kind or Light, as he did according to his Light. Arfo you fay, And therefore the Apo- ftoHcal Miniftry is to continue in the Church in all Ages, and Chrijt promifes his Prefence with them, and that Minijlry, to the End of the IVorld. To this I anfwer. If you mean an exadt Form according to the Letter, (as namely) vifible praying, preaching, baptizing, breaking of Bread, laying on of Hands, anointing with Oil, and fuch like -, I know none capable to adminifter thofe Apoilolical Ordinances, for want of the Gift of Tongues, and Miracles. Whoever therefore imitates the Apoftles Miniftry from the Letter, are but Scripturian Ufur- pers, and Deceivers of their own Souls ; and the People, for want of a Commiftion from the Spirit, as aforefaid. But if you mean, Chrift W\\\ own the invifible fpiritual Miniftry of the Apoftles, with his Prefence in his eled Church or People in all Ages, to the End of the World, we join with you. For when- foever the Spirit of Chrift convinces a Soul to believe the Truth of the Scriptures, and to yield a fpiritual Obedience to them, to the utmoft of his Power, it may properly be faid, that he owns Mr* SedgwickV Replies, 19 owns the Apoftles Minidry, with liis Prcfifucc in the Creature. Why? Becaufe thc7 were the Penmen of thofe Records of Truth. Jgain^ If a Mun, tlirough the Hearing of a NatloniU Preacher, ftiould be conviix'd of the Truth of the Scriprurts, :>s aforefaid, what doth he do in fuch a Cafe ? Truly he juftifits tne Minircry of the true Prophets, and Apoftles, and firs down -in Peace in his own Soul, and becomes wif_r than his Teacher, by feeing him in the Dark in fplritual Things, and fo hears him no more, but pitties him. Tnis is the Condition of all thofe that are taught by the Spirit. Now this 1 fliall commend unto you, if any Minifter in the Nation or World, mediately or immediately were moved, or fcnt by the Spirit of God, to preach unto the People, no Man would be capable to become his Teacher ; Why ? Becaufe the Oracles of God are committed to fuch Men only, upon the account of minifterial Declarations. If Dav:d^s Teachers had been all Nalhmis, he would hardly have faid he was become "wifer than all liis Teachers. For 1 dare boldly fay, there was never any of the Apoftles Hearers did attain to an Equality of fpiritual Undeiflanding with them. Why ? Becaufe the Pow- er and Glory of God would be obfcured, and his Meflengers put to open Shame, and the Truth delivered by them fubie(5l to be queftion'd by all, if the Hearers fliould become wifcr, or equal with their commiffionated Teachers, in the Things of eternal Concernment. Sir, I would not have you guilty of calling the following Truth out of its proper Name, [to wit) From an infallible Light we declare, that God has chofen us two only in this Age, to bear Witnefs unto himfelf, and his invifible true Teachings, in his People by his Spirit, in Oppo- fition of all vifible Teachings in the World, in a minifterial . Way, as falfe, vain, and of none Effe<5l to the Preachers thereof-, but rather a dreadful Witnefs againfl: them in the Great Day, for their Minifterial meddling with Holy Things, with- out a fpiritual Command. What Anfwer doth the glorious Commiflloner fay he will make unto them, when they fhall think to plead their Miniftry before him ? / never knew you : De- part from me, ye that work Iniquity ; (that is) 1 never knew you as Minijiers of my fending -, you have had the Reward of y pur Miniftry already > you have had your Souls chief ejl Befire of Riches^ D 2 Pleafure, •20 Ihe Vrophets Anjwer to Pleafiire, or Honour among the earthly honourable ones ; v:hilji my -poor Mejfengers were rfflicfed ii-ith many Necejfities^ perfe- cuted^ and defpifed as Drofs^ and deadly Enemies againji your minjjlerial liappirefs \ you have had your Reurard already. Go therefore into everlajling Shame^ "joitb them that fet you to JVork^ whilji my poor Mejfengers receive a Crown of eternal Glory in my Ktngdcm^ with n-yfelf and my holy Angels^ as a Recompence of all their faithful Sufferings for my Name- fake. Be faithful unto the Death, and I will give thee a Crown of Life. 8. In your Eighth Reply, you fay, WhenyrAi did fpeakfor^ merly, you were as fully fatisfy^d, as we are now fatisfy^d in our Minifiry^ neither do you now wholly condemn your former fpeak- jng, but you have feen an evil Spirit.^ that got into it, and y on fay it was not the leafi Evil of that Spirit, that you did undertake to judge all others. To this I anfwer, If your fatisfaction had been the fame as ours is, it would have remain'd with you to this Day, neither could an evil Spirit have got into it, if you have been kept unfpotted of the World -, for fo long as a Man is preferved from outward Pollutions, the evil One in him hath no Power over him, nor his Miniftry, nor an evil Spirit with- out him, could have any Power over him, 'if you think there is any.) Moreover., if your fatisfying Miniftry had been from the Lord, as you fuppofe it was, we verily believe an evil Spi- rit could not have had Power over it one Day, no nor yet one Hour. For let me tell you, if your Miniftry had been of God, the higher the Light had appear'd, the lower would your Soul have been humbled in the Sight of your Brethren. For though the true Prophets and Apoftles had their natural Failings, through the manifold Infirmities attending them in their Mini- ftry, yet an evil Spirit of lofty Exaltation above their Brethren, becaufe of their great Light and Favour with God, did never predominate over them. Indeed a feeming glorious Light, proceeding from Men's own Imagination, is that which will not only exalt a Man above his Brethren, but alio above all that is called God. Nay, it is fo highly conceited with its own rational Wifdom, that it would rather it had never had a Being, if it may not bear Rule overall Inferiority, or Equality; it is an Abomination to fuch a Spirit. Therefore, if you now find an evil Spirit captivated your former Miniftry, either with lofty Conceit? Mr. Sedgwick'j" Replies. 21 Conceits of an efTcntial Oncnefs with God himfelf, or a Tri- umphing over Men with your empty Notions, and fuch like ; what good Thoughts foever you may have of that Miniftry, in reference to the Joy and Glory you then poflefs'd, yet we dare boldly fay, from that God that fent us, thai the Head of that Miniftry was an Angel of Darknefs. Furthermore^ if thac Miniftry of yours had been from the Spirit of God, though it had given Judgment againfl all gain- faying Opinions in the World, yet the Lord would have juftified you in it. Why? Becaufe the Sentence proceeded from himfelf. We know, faith the Apoftolical Commiffioner, that we are of God, and the whole World lieth in Wickednefs. In this Saying, the Intent of the Apoftle was not that they knew that all Men in the World wer ein Bondage to their own finful Lulls, except themfelves.' No; but the Meaning was, that they certainly knew that their Miniftry was fpiritual, and of God, and that all the con- trary Miniftry in the World was carnal, and of the Devil. W^herefore, Sir, whatever you think of your prefent Miniftry, the fame Spirit remains in it as formerly. If you are moved therefore to acknowledge an evil Spirit in your former Miniftry, that we might apply it to ourfelves; truly. Sir, you have loft your Labour in this Particular. Why ? Becaufe we have the Seal of evcrlafting Satisfadion abiding in us, that our Com- mifTion and Declarations are of the Lord, whether they be unto eternal Salvation, or Condemnation. If any Man there- fore can truly convince us of Wrong done unto him, fince we received our Commiflion, we are both ready and willing to acknowledge it, and bear our Shame. But as concerning our inward or outward Failings towards God, in reference to our minifterial Commiffion, the Acknowledgment of fuch Things belongs only unto him, becaufe none can cure it, or pafs it by, but himfelf only. For becaufe we fay the Lord only hath made us Two his Spiritual Commiftioners in this Age, there- fore we know that all Men are fubjeft to lie in wait to catch us, though they be taken in their own Net. 9. and 10. In your Reply to the /"ze^o /^y? ^m^J, you fay. Ton are of this Faith, that God alone doth teach his Chofen ones^ but you omitted that Claufe, \by the Infpiration 'of his mofi Holy Spirit.] And you fay, 2^et Chriji himfelf taught, and his Apojlks ai *Ihe 'Prophet's Anfwer to Apoftles taught, and the Prophets taught. To this I anfwer, If you mean there is another fpiritual God to teach Men be- fidcs Chrift, we difown that j for God is our ChriU", and Chrift is our only God, who is a fpiritual God-man, in one diftind Ferfon glorified. As for two or three diftind Perfons, and but one Effence, or an infinite formlefs Spirit, we own no fuch imaginary Confufions. Yet v/e hold torrh a threes fold fpiritual Trinity in Uuily and Unity in 'Trinity^ under a three- fold Title, of Father, Son, Siud Spirit. But this glorious My- llery is operated only in the fmgular Perfon of our Lord Jefus Chrift, as aforefaid. Moreover., you fay, JVe likezvife hold the the fame Faith, and yet we teach. To this I anfwer, we have a CommiiTion from the Lord for our Minirtiy, but we know- that you have none, becaufe you cannot own thofe Words of [^Immediate'] or [^Infallibility.'] And befides this, we deny that ever we ufed the National Form of Teaching at all : Indeed, when we firft appear'd, there came divers unto us, to prove our CommifTion by way of Queries *, to whom we gave Anfwers, edeavouring their Satisfadion. And this was, and is with our Declarations by writing, our Manner of teaching, adding this further; for the Dilcovery of the Igorance and Fallacy of all the Miniftry in the World, and their formal WorflVip, we are moved, in a difcourfive Way, to treat of the Foundation of fpiritual Things ; which Things were fo oppofite to fome of the Hearers, and did fo enrage them, that they did not only con- demn them as Blafphemy, and Delufions of the Devil, but would alfo willingly have torn us in Pieces, and (fome of them falling under the Lord's eternal Sentence for their defpifing) •with a Warrent apprehended us. The Lord knoweth what we have fuffered, and are to fuffer, at the Hands of mercilefs Men, for his Name-fake. Our Joy and Glory is, that our Sufferings principally are, for yielding Obedience to his bleffed Command. Again you fay, God teaches by his Son, by his Servants, by his Word, by Jffii^lions, and in all by his Spirit. To this I anfwer, as afore, God never did, nor never will own any Man, as a Teacher to his People, but him only that he commiffionates. 'Tis confefs'd, God teaches by his Son, which Son is himfelf \ or rather teaches in his Son, for that's moft proper. For God was in Chrill, reconciling the World to himfelf 5 and God did teach Mr. Sedgwick V Replies. z^ teach by his commifTionated Servants, the Prophets, and Apoflles •, buc it doth not therefore follow, that any fhall be truly taught by you, or me, or by any Man elfe, unlefs we have a fpiritual Commiflion, as thole his Servants had. If we have, then we may be confident of a Blefllng in our Miniftry ; other- wife our Expe6tations will certainly come to nought. Sir, if you mean, all Mankind are, or may be capable of fpiritual Teachings •, that is denied by us. But if you mean, all God's Eled: through the whole World, are immediately taught by his Spirit only, in the Things of Salvation, where his Com- mifTioners are not; we join with you. Moreover, you fay. For our Commijfion received by Voice of Words you judge it not, hut leave it to the Lord. To this I anfwer, though here you fay you judge it nor, but leave it to the Lord; yet in your ^ixih Reply, appears to me as harfn a Judgment, almoft as poffibly could be given. But feeing you have here difown'd it, our God will pafs it by. Sir, I now humbly befeech you, ferioufly to confider what I fhall write unto you, in relation to your true and lafting Peace. In the Holy Name, and Power of our God, we advife you to ceafe from your minifterial Way of Preaching; not minding your Honour in the Thing, for you will never find any true Peace in it, but the contary altogether, after fo clear a Difcoveryof the Fallacy of it, as this is. Chrift Jefusour God never committed the Miniftry of his Gofpel to the Rich, but he hath chofen the poor and contemptible Things of this World for the confounding the mighty and honourable Things there- of. If you fhould think that Faiil was rich and honourable, I believe he enjoy'dit but a very little Seafon after his Conver- fion. / will have Mercy and not Sacrifice (faith our God.) Sir, we have not looked upon you as one of the Tyth-Mongering Minifters of the Nation. Therefore in Chrift's Stead we defirc you never to imitate them more in their hypocritical Forms. For we are perfwaded that God hath made you a Steward of great Poffeflion, principally for a Covering to many of his afHi(5b- cd Ones, in this hard-hearted Time. Therefore goon, not in your Miniftry, but in your Mercy, and profper. For (what- ever you may think to the contrary) all the Peace you enjoy fprings only out of the Bowels of your Compalhon to helplefs Souls. Love covereth a Multitude of Sins. There is none can fland 24 ^^^ Prophet's Anfwer to. ftand in Judgments hut the Merciful, Blejfed are the Merciful, for they flo all obtain Mercy (faith our God.; O ! the manifold real Praifes that af'cend up to the Lord of Glory, tlirough the Charity of the Merciful. No Man, nor Angel, can ever fpeak forth the Excellency of Charity. Why are the moft of our rich Men uncharitable? Truly, becaufe there is no fpiritual Light, or Love in them. Howie, ye rich Men^ (faith St. James.) For what .'* Becaufe you had no CompafTion to your poor afflifted Brother, notwithftanding your Bags of Gold and Silver. That rich Man only that hath found Mercy unto eternal Life, is made very tender of Men*s natural Lives, not to give away a whole Eftate, from an imaginary Call thereunto •, that's none of our Intent, the Lord knows, but to refrefh the Bowels and Backs of the OpprefTed, with the Over-flowings of his PofTef- fions •, that was the very Intent of this Exhortation. To con- clude, In the Great Day, the Lord Jefus feems to take notice of nothing elfe in the Rich but their Charity, or their want of Charity, in that faying. Come, ye hleffed of tny Father *, when I was hungry ye gave me Meat : Go ye curfed ; when I was hun- gry, ye gave me no Meat. Thus you may fee, it is not a rich Man's Miniftry, but his Mercy, that will ftand in ftead in the Great Day. Sir, if you are not fatisfied, lihall wait for your Return. That no Flefh may glory in his Prefence, the Lord himfelf fatisfy you in this, and all Things elfe, that may fur- ther your eternal Happinefs. ^his Return was delivered into Mr, William Sedgwick*J own Hand, July the ^oth, 1657. o n ( ^5) O F T H E 0/^e Perjonal Uncreated Glory, IF' it fnould be granted, that the Man ChriH: Jcfu.^ and h'.s 'Father,- were 'from Eiernity, in Time, and to Ecernitv, ^^-^otily one dilVmcl pcHi^al M.ijeRy in both Worlds : Ycc becanfe of thofc literal Sayings, My Father is greater than /; My God, my Cod, why haji thouforfakcn me \ Father^ into thy Hands I commend my Spirrt j / afcend to my Father, and to your Faiher, to my God, and to your God ; with many fijch like throughout the NS'W Tejlament : Therefore many Fled ones w.hofe Souls have been filled with glorious Experiences, not be- ing clear in theie Scriptures, tlfey may fay Linio me, What was that God and Father that Chrilf pray'd or cry'd unto in his greateft Extremity upon the Earth ? This Query beino- of hi^^h Concernment, before I make Anfwer thereunto, give me leavti to cite a Scripture or two. . In the Ninety-firft Pfalrn^ ver. i i 12. and the Fourth of St. Matthew, it is thus written : For he Jh all give his Angels charge over thee, to keep thee /;7 all thy Ways; they Jhall hear thee in their Hands, they Jh all lift thee up lejl at any time thou Jhouldfi dajh thy Foot agaiv.jl a Si one. Thus you that are fpiritually quick in difcerning hidden Secrets, may clearly fee in the very Letter of the Scriptures, that when Chriffc Jefus was in the Gbry of the Father, he gave a wonderful Com- miffion to his Angels, in reference to the Protedion of his own Perfon, in that Time of his creaturely Condition. Why ? Bc- caufe you may know when uncreated Infinitenefs was wholly tranfmitted into a Creature like Finitenefs, it muft needs be diienabled of its former glorious Power, to proted itfeif under a-11 Temptations, ijnd unutterable Sufferings, unto Death itfclf it was to bear at the Hands of unbelieving Reprobates. Thus you may fee it was utterly impcffible for the Creator to become or appear in the Condition of a fpotlefs Creature, without firft leaving the reprefentative fpiritual Office of God* the evcrlafling Father, in the glorified Perfons of Mofes and JLiias 5 for they were thofe angelical Men that were entrufted with E that 2,6 Of the One Perfonal that glorious Power aforefaid. But you may fay, If the Creator did appear in the Condition of a perfe6t Man, and commit the reprefentaiive Power of his eternal God- head to his angelical Creatures, to what End did he thus abafe himfelf ? To this 1 anfvv'er-, You may know that his unfearchable Wifdom moved him unto it for two Refpedts : Firji, In reference to the Manifcftation of his eternal Love to his reedemed Ones. Secondly^ In relation to his own perfonal Glory : For as he knew no other Way to reftore th% fallen Eftate of his ele6t Ifraeliles, fo likewife he forefaw that in the lowed abafing himfelf, lay fecretly hid a twofold infinite Glory, that would redound to himfelf in his Exaltation -, becaufe from hence ori- ginaily arilcth, in eleft Men and Angels, all thofe glorious new Songs or Ravifliing Admirations of the Creator's Wifdom, Love, and Humility to Eternity, the which would not poffibly be attained by the Creator, if .he had not thus humbled him- felf. Again, This angelical Charge in Mofes and Elias of fpiritual Proteftorlhip, in reference to God, eleft Men and Angels, may be thus underftood, (that is to fay) by vertue of this their CommilTion, even as a fpiritual God, and Father, they filled the Lord Jefus with Infpirations of his former Glory, which he polTefs'd when he was on the Throne of the Father. For you that have received Jefus Chrift alone to be your God, may know, when he was in a Creature-like Condition, he neither was, nor pofTibly could be, capable to comprehend all that infinite Glory which he enjoy'd when he was in the Con- dition of a Creator. IFherefore, as aforefaid, for the Proteftion of his bleffed Body, th.cy were not only fet apart, to fill him with a perfect Aflurance'of poflelnng a more tranfccndent Glory, through bufferings, than he formerly enjoy M in his heavenly King- dom i but they were appointed alfo to bear Record from Hea- ven, in the Sight of elc6t Men and Angels, unto Jefus ChrifV, upon this Earth, to be the only very true God, everlafting Father, and alone Creator of both Worlds, Angels, and Men, and all other Creatures, as they did unto PeUr, James, and JcbJh at ihe Transfiguration of Chrift, the Lord of all Light and Life. More' Uncreated Glory* 27 Moreover^ their fpiritual Charge was to fupply the Saints with an infpiring Light, as a Guide to dircd them to that Fountain of all infinite Glory. God manifelled in a Body of Flefh, as they did to Jofeph, and Johi the Baptifi. Furthermore^ their divine Office v/as alio to uphofd the holy Angels, with their appointed Food, of new Revelations, concerning that wondtTful Salvation- Myflery, that God was bringing forth in the Man Chrift Jefus, for iiis Elefl fake. That the Angels, which were in great Power and Glory, might be kept in Obedience co their God, then appearing in Weak- nefs, and Shame, until that his Body of Flefli and Bone was afcendcd into the Throne of the Father •, that from his own perfonal Majefty he nught fill eled Men and Angels with glorious Infpirations, concerning a new Thing, that he alone had done upon the Earth. Again, If it fhould be granted, that the Creator did thus humble himfelf in a Body of Flefh, becaufe when his Glory moves to a Thing, what can hinder it.^ Is any Thing hard or impcjjible to Cod, in fuch a Cafe as this is, or was ? Yet there being fuch an innumerable Company of Angels, that never were defiled, it may be thought ftrange by fome, that he Ihould pafs them all by, and exalt two Men to fo high a Dig- nity, which had been Sinners. To this 1 anfwer, you may know therein did appear a nearer Union between God and eledt Men, than between God and eled Angels. For God him- felf, in the Body of his Flefh, became a little lower than Angels, in refped of Death, that as beforefaid, through Sufferings, ■with more infinite Advantage, he might exalt himfelf on his Throne again, above Men or Angels. So likewife you know it is written. If we fuffer with him, or for him, we fhall oljo reign with him. Mofes and Elias wanted no Sufferings for Chrifl's Sake, when he was in the Condition of the Father. Wherefore they being kept faithful to their Truft on this Earth, in due Time their Perfons were rewarded with God like Glori- fication in the high Heavens, that they might be fit Reprefen- tatives of an infinite Majefty ; And fo with God himielf be exalted in Dignity, above the holy Angels. It is written. He took not on him the Nature of Angels, hut .the Seed of Abraham. Thus in the Creator's Abafcment, he was cloathed with the Sted E 2 wherein a8 Of the One Terfonal wherein his own divine Nature, of fpiritual Faith, was capa- ble of fuffering, and entring into his Glory again. And not with thac angelical Nature of pure Reafon, that is no way ca- pable of any kind of Suffering in the lead-, but if it were not continually preferved widi the Incomes of Divine Faith, it would trample fuch God-like Humility under foot, as Foolifli- ncfs itfelf. Wherefore the Bodies of Angels being fpiritual, and their Natures only rational, and fo unfit to fuffcr for their God, 2iS AbrahamhQ^iilditn nvQ, or were-, therefore they were uncapable to reprefent the Perfon of God, the everlafting Father, or to fit upon Thrones of God-like Glory, with the Apofiles, fpiritually to judge the Twelve Tribes of Ifrael. Buc of the contrary, the Nature of the glorified Bodies o^ Mofes and El'ias, being all Infpiration of heavenly new Wifdom, and like unto the Creator himfelf; tho* formerly they were inferior to Angels, in reference of Natural-pain, and Soul-mortality j yet bving poflefb with that Nature by which Angels were cre- ated, they only, and not Angels, were fit Reprefentatives of an everlafting Father, unto Chrift Jefus, their Creator, and glorious Redeemer, in the Days of his Humiliation. Moreover, though Mofes and Elias for a Seafon, by divine "Wifdom, were fo highly exalted •, yet you may know this God- like Power or Charge poflTefs'd by them, was in Meafure only ; bccaufe none was capable of Spirit above Meafure, but God only, which is Chrift Jefus our Lord. Furlbermore, when the Creator was wholly tranfmuted into a Creature-like State, though the Nature of his Spirit was all divine Satisfaclion in itfelf, yet, bccaufe that divine Soul v/as one divine Effence with the Body, fubjedl to Man's In- firmities, of I-Iunger, Thirft, Sleep, and fuch like •, was it liot therefore of ablblute Necefiity, that Elias^ or fome other, fhou'd not only be in a God, or Father- like Condition, as a glorius Objed; tor Chrift Jefus to fix his Faith upon, but alfo to protect him both Sleeping and Waking, in all Conditions, that he might become a perfect Pattern of Child-like Obedience in all Things unto Death, to his redeemed Ones ? That from thence they might learn to know unto whom all fpiritual Obe- dience was meritorioufly due, when that ever bleflTed Body of Chrift's Fkfh and Bone was rifen frpm the Dead, and afcended Uncreated Glory.' Cf? afcended into the Glory pf the Father again, from whenceV he defcended. :^ ''■■ .■.■,.- Jgain^ The Scriptures clearly make mention of a vifible, as well as invifible, Appearance of God the Father, unto Mofes and Abraham^ and familiarly talking with them, as a Man talks with his Friend. But: of the contrary, though the Scripture makes mention of a Voice that came from Heaven, faying, I'his is my well-beloved Son^ m whom 1 amivell pleafed; yet you have no other Record to prove, that ever any other God and Father appeared either vifible or invifible unto Chrift Jefus, familiarly talking with him, but M?/^5 and Elias -, two Men in white Raiment,. Angels, or fuchlike. Now I humbly befeech you, if there had been any other God, or Father of our Lord Jefus phrilf, in the invifible high Heavens, bujL thofe glorioua Reprefentatives beforefaid, can you poflibly believe, imagine, or think, that that everlafting Father would, in fuch a loving Manner, have appeared to his J5i?ful Servants, and jiegled his; only Son, and Heir of . Hea- jiTens, Karth, Angels, and Men, and all Things elfc, unto whom alone all divine Pfonour, and Praife, or Glory, is ufcrib'd from all capable Creatures, for Everlafting? Which you know will iiot be accepted of by Saints, or Angels, In Scripture Records, but alone by the. everlafting J^y^/j, that everlafting Father, who. .always accepted of divine Honour, from them that he knew to have Faith in his Ferfon, unto Life •eternal ;• biit feemed to reje6t it, from thofe that knew him not. jAlfo you know it is written, Gpd will not give his Glory to another. Therefore it is impoflible, that there fliould be any other God, Father, or Creator, but the glorified Perfon of Chrijl Jefus our Lord; becaufc, as beforefaid, no Man caa •prove throughout jthe Scriptures, nor , in y other Ways,, that there was ever any -other perConal ryl"v)efty,; but him only. .; Moreover^. ^r the. Skin of Mo/es's Face, through the Ap- pearanpe of God, talking with him upon the Mount, fnone fo bright, that the Ifraelitcs were compelled to face him through a Vail: So likewife you know, when Chrift was transfigured upon the. Mount, his Face, ftione like the Sun, to the great Am^zcmentpf his Apoftl^sj it >^as only through the apptar- mg^i M^sjm.^hlias in Gioi /.talking with JiinvvjivM .\<^ r\-j' ' ' ' Behold ^O Of the One Perfonal Behold a fpiritual Wonder ! Chrijt Jefus the eternal Creator^ having tranfmuted his infinite Glory into Flefh, was feign to feek, or wait for the Appearance of a Giimpfe of that Glory again, from his angehcal Creatures. Thus you in whom is rooted the Light and Life of One Per- fonal Glory^ rnay fee fomewhat clearer into the hidden Myftery of God, manifefting hirafeif in the Man Chrift Jefus our Lord i and of a more fpiritual Onenefs between him and elect Man- kind, than between thofe holy Angels which vifibly fee him Face to Face. Here you may know alfo, that the Man Cain^ and his an- crenical Generation, of mercilefs guilded tongued Hypocrites, are defigned for eternal Sufferings, of a fenfible dying Life, or living Death ; becaufe, as aforefaid, the Lord Jefus took not on him the Nature of Angels, but the Seed of Abraham. Much more might be fpoken upon this Account, but I fup- pofe 1 have written fulHcient for the Satisfadion of that Soul that is really redeemed from the bewitching Love of Things that perifh, through the divine Appearance of glorious Things which have no End. In the vith and xth Chapters of St. John it is thus written, ^he Wordi that I {-peak unto you are Spirit and Life. Hay down my Life, that I might take it again. No Man taketh it from me, but I lay it down of myfelf J have Power to lay it down^ 4ind Power to take it again. Some tender-hearted Soul being well fatisficd of the Soul and Body's eifential Onenefs, and fo of their wholly dying, as well as living together, may fay unto me. If the Soul of Chriji died in, or with his Body, what was that which raifed it from Death to Life again ? From a divine Gift, to this I anfwer, that fpiritual Power of Chrift's totally dying, and living again, confifted only in the wonderful Vertue, or Truth of his Word fpeaking. Why ? Becaufe you may know, that the Nature of Chrift's Soul did confift only of one divine Voice, or Eccho of all Variety of glorious Truth, through which he could not pofllbly err in his Sayings. Wherefore, as aforefaid, whatever he fpake in that very Word, was all Power to effed the Thing fpoken of. Moreover, you may know, that Word proceeding through Chrift's Uncreated Gioryi\ 5 1 Chrlft's Mouth, was the very Voice of the Divine God-head kfelf, reconciling the eled loft Ifraelites, in the Man Chrift Jefus, to himfeir through Death. FurihermorCy when Lazarus, according to Chrift*s Words, was dead and buried, four Days in the Grave •, (as it is written) if his Soul was alive, in Paradifical, or heavenly Places, of divine Glory, furely that Glory was in the Grave •, and from thence was Lazarus raifed from Death to Life. My Words (faith the Lord Jefus Chrift) are Spirit and Life. And he was the Refurre£iion and the Life, as he faid unto Martha. Wherefore you may know, that Man*s Body and Sou!» being but one living Subftance, they are effentially one in Death alfo. And it was that everlafting Vertue of Chrift** Word only, which was that God that raifed the Soul and Body of Lazarus, out of the Grave, or Sleep of Death, unto Life again. The JVords that Ifpeak unto you, faith Chrift, are Spirit and Life. That is, as if he fliould have faid. My Words alone aj-e all fpiritual Life, Love, Peace, with Variety of glorious new Joys, beyond all Comprehenfton, in the Spirits of Men and Angels. Or, as if he fliould have faid. My Words principally tend to the fatisfying of the Souly with all divine Excellencies,, which are eternal. I have Power, faith Chrift, to lay down my Life, and have Power to take it again. That is, as if he ftiould have faid, / Only have all the God-head Power, in my own Perfon^ tQ.j^jep_^ ^!^:fR. [CP^tfi^nd. ^tf^i^i^tof, Death itfelf Again,'-; "y,i,', /,;, ;;; ,'■/' . ,, ', ,\,; . ^. ■;.,;. . / , ,.,■ Moreover, If there be but only One Perfonal Majefty, or glorious Power, over Heavens, Earth, Angels, and Men, who then befides the Lord Jefus could fpeak thefe Words? For alas ! you may know, it is irapofllble for any Creature, whether Men or A^igels, to have Pings -elfc, may /boner pafs away, . aiad be no more, fc^n, ^^hat nioved him tQ'iay* //iri^i'e* aiid Earith ^ " ' Jhall 32 Of the One Perfonal JhaU fafs away, hut my Words JJmll not pafs away. And to fay» But after that I am rifen, I will go into Galilee before you. Hence you may underftand, if the God-man Chrifi: Jefus alone be your living Life, that, as aforefaid, it was his Faith, in the ever-living VertUe ofhis Word fpeaking, which impow- ered- him to lay down his divine Sqiil, or God iVead. Lifif, i{i the Hell of the Grave, for;a Moment, with hi-s-l4l"i&ffedB'6'(f!yi' and from thence, as the moft pure Grain, 'eyeiv riarurally to quicken and revive that Life again gut'of t)eat!i itfclf, that ic might live, in a new and glorious Manner, in Immortality to Eternity; even in that Body that died, and no other. . , '^'^ For now I may boldly fay, v^ithunfhak en Confidence, that the Variety of all unutterable Joy, or' ravifliing Glory, that God himfelf eternally poffelTeth, naturally floweth in him, only from the Vertue of his manifold Deaths, of deadly Sufferings, formerly endured in that very Body of Flefh and Bone, now glorified, ' ;• Again, Chrift Jefus being the only God, the everlafling Vertue ofhis Word fpcaking, gave him all Power over Life and Death, by his moft precious Life, poured forth in his Blood unto Death, that he alone might purchale from his Divine Self, in a new Way, to become the only Lord, both of the Dead and Quick. It is not the natural Life, or half dying of a God, or of his Son, if they were diftinft ; but it niuit be the Blood, or whole Life, of an infinite Power itfclf, that can cleanfe the Confcience from dead Works, to eriable a Man fpi- ritually to obey the ever-living God, according to that ih the Twentieth of the A5is, where it is thus written. For I have kept nothing back, but havefhewed you all the Counfel cf God. And in the Twenty-eighth Verfe are thefe Words: To feed the Church of God^ which he hath pur chafed with his own Blood. ii' With aftonifhing Admiration, behold a divine Wonder! God himfelf was abfolutely dead, and buried, out of the Sight of all Men and Angels, and yet was virtually living, every where at one and the fame Time, but was not fenfibie of it in his own Perfon, until he was rifen from the Grave. But this fpiritual Food is for ftrong Men in Chrift, and not for Babes. =V;^C\ Moreover f Uncreated Glory, 3 ^ Mcrsovef, by Vertue of his Word of Truths fpeak'mg only, he created out of a conlufed ChaoSy both IVcrlds^ and all in them, which were created, whether for a Time, or for Eter- nity. Who, by the fame Power, alfo twice changed the Con- dition ot his own glorious Perfon. Furthermore, his divine Soul died in the Fledi, and quick- ened in the Spirit, not only to prove the infinite Power of Truth, fpeaking thro* his Spiritual Mouth, but alfo for the confounding that carnal Reafon in Man, which upon all Occa- fions contends againfb his divine Wifdom, and all other his unfearchable Counfels. It being a common Saying among Men, that it is Blafphemy for any Man to fay, that God could pofTibly die \ notwithftanding the Scripture fays, /; any thing too hard for God', and with God, faid Chrift, 71d thing po all be impojfible.. And why think you do Men fiiy, the God-head neither did, nor polTibly could die? Truly, becaufethey by no means can imagine which Way the Creator fliould liv^e again, if once dead. Thus they meafure the Almighty Power of an Infinite Majefty by the narrow Compafs of blind Reafon, pro- ceeding out of the bottomlefs Pit ol" their own lying Im.agina- tion, which neither doth, nor pofTibly can underftarvd any thing of the fpiritual Power of Truths fpeaking. And becaufe the Lord Jefus Chriit's wonderful Power, divine Faith, or Truth, is hid from them, therefore they are at Enmity with him, and his Ele<5t, unto whom alone his Secrets are revealed ; and ^o they always call the Divine Majefty a Liar to his Face, boUi in his Perfon and People. And becaufe they fee no Power in themfelves to live or die, from this their no fpiritual Power ac all, impudently, or ignorantly, they take upon them to judge the God of all divine Power over Life and Death, who is bleffed for ever. And becaufe he could not poflibly lie, therefore by the Word of his Power he did die, and live again. Or elfe what mean the Scripture Sayings, Becaufe he poured forth his Soul unto Death. For Chrijl therefore rofe again and revived, that he might he Lord both of the Dead and of the ^dck. I am that firll and that laft, and 1 am alive but was dead, and behold I am alive /(?r evermore. Thefe 'Things faith he which is firft ajtd lad, that was dead, ajjd is alive. Thou wilt not leave my Soul F i)i 34 ^f i^^ Orte Perfonal in the Grave, fiekber will thou f tiff er thy Holy One to fee Cor^ ruplion. He kno'unng that, before fpake of the Refurre^ion of Chrifi^ that his Soul fdould not he left in the Grave, nor pould- his Flffh fee Corruption. More Scriptures might be mcntion*d to this Purpofe ; but if this faving Truth, concerning the whole God-head and Manhood dying, and living together again, by its own quickning Power, be not fufficiently cleared from the tiue Record itfrlf, I would it were. Sure I am, thofe that Iliall vilify this gloiious Truth, after the Perufal of tihs Epiflle, (according as it is written) they have Eyes and fee not^ Ears and hear not., Hearts and underfland not ; and account the Scriptures but meer Fancies, and human natural Wifdom, whatloever thsy fliall pretend to the contrary. Jgain, unlefs the Divinity had died with the Humanity, how could the glorious God experimentally, in his own Perfon, have known what Condition the Dead are in, whether they be the E!e6l or Reprobate '^. How could he, being in a creaturely Condition, be capable of entering into the Glory of the Crcator- (liip again, any other Way but through Death, that from thence he might live again, and in the room of a Crown of Thorn?, wear upon his Head a double Crown of immortal and eternal Glory, in the vifible Sight of cleft Men and Angels ; which could not pofilbly be attained unto any other Way but through Death ? Is it therefore any Thing elle but the Devil in Man that wars againft this divine Secret ^. If it be not fo, when Peter faid, Mafia-, fpare thy f elf ; why did Chrift fo iharply reprove him, faying, Get thee behind me, Satan, thou favcureft not the Thiy^gs that he of God, hut the Things that be of Men ? Moreover, that eleft Men and Angels might more admire the Creator's Wifdom, Power, and Glory, in railing fuch tranfcendent eternal Excellencies out of Death itfelf, than all other Things ! Furthermore, you m.ay know it was the God-head's Suffering under all Conditions, which gave him his prerogadve Power over all Conditions, and from thence the Lord did experimen- tally know what Crowns of immortal Glory were moft fuitable for all fuffering Conditions, that his Chofen ones are to undergo in this Vale of T^ars, for Truth's Sakej alfo, what Meafure of Uncnaied Glorf. 35 of eternal Death, in utter Darknefs, was moll meet for curfed Cain, and his Generation of angelical mercilefs Men and Women, whofe Terpentine Wifdom is that wicked one that is no way able to endure thefe Salvation-Myfteries, bccaufe ihey difcover their hypocritical Gioryings in gilded Words only, that perifh, inflead of glorious Things, which are eternal. This will be that gnawing Worm of Confcience, that never dies, and fiery Curfe of the Law, that will never be quenched in Men's Souls, when the Lord jcfus Chiifl; fhall appear, with his Saints and Angels to eternal judgment. And fo much at prefent concerning the Spirituality of Words fpeaking, through the heavenly Mouth of the only and ever- hving God-Man Chrift Jefus our Lord, who fits in the Midfl: of the Throne of Crowns, of all Varieties of immortal Glory, and Majefty, in the highefl Heavens, and lowed Hearts, even to all Eternity. Tours i in all Spiritual and Natural Righteoufnefs, John Reeve* F a 7he ( 5(>) The Prophefs Anfwer to a Letter fent him by Efquire Pennington, A V I N G foberly perufed thy laft Writing, and with much Deliberation weigh'd it in the Baliance of Di- vine Truth, I doubt not but the Moft High will move thy ponderous Spirit to do the like without jull Offence at me. Therefore, moft acute Penman, I confefs, that in reference to my real Underftanding of the Holy Spirit, its wonderful CommifTion, and Revelation, with the Nature of my own Spi-.- rit, I cannot but confefs thy Counfel is much like that of Jethro^^ unto Mofes, Wherefore undeceiving Truth being the only Searcher of all Spirits, by it I am firft: moved to write a little of our unutterable Deceits. Friend^ 'tis kindly confeft, that Man's carnal imaginary Reafon is an Angel of fuch fatanical Depths, that the moit high God-like Men that ever werey have oftentimes been fnared therewith. And why fo? That they might not put Confidence in any received Light in them whatfoever, but with trembling Spirits be abafed before that infinite perfonal Glory without them, from whence it proceeded. Jgain^ From the aforefaid Darknefs, a Man may mightily counterfeit lying Vtfions, Signs, and Wonders, concerning. God, Angels, and Men, to the utter deceiving himfelf, yea, and the blefled ones alfo (if it were poffible) for everlafting. Moreover, I am filled with Confidence, that a Man by meer Suppofition may imagine to difcern much Weaknefs in the Declarations of Truth, from a Man fent by the Creator •, and to know the true God's various Operations in his own Soul, notwithftanding he owns no God, or Creator at all, but ima- ginary Gods only, v/hich he calls an infinite, or vaft Spirit, which is without Form, and void. Furthermore^ I am not ignorant now, that from natural Parts, and Education only, a Man may be indued with fuch iharp Comprehenfions, profound Languages, divine Sentences, and 7he Anfwer tOy SCc. ^f and feeming ' Self-denial, that neither Man nor Angel can pofiibly difcover him, 'till the Lord Jefus makes him mani- feft by his Fruits, Jga'in^ 1 fuppofe it polTible, that from a meritorious Conceit only, a Man may have Power to diftribute all he hath to the Poor, and give his Body to the Fire, and yet be but a Caft- away, for want of a6ling Mercy, in Obedience from a divine Light, or Love in him, to an infinite perfonalGod, or Glory without him. M.oreover^ Becaufc the Serpent-angel, or Devil in Man's Flejfh, naturally winds itfelf into every good Defire, Thought, Word, and Deed, oftentimes predominating over Men's fpi- ritual Peace 5 therefore a Son, full of God -like Compaffion, is fubje(5l to queftion his eternal Inheritance, when an uncompaf- fionate Child, poiTeft with goodly Words only, is under deep Damnation, and knows it not, until his Light defcend into, fenfible Darknefs, of a fiery Life, or everlafl:ing burning Death. ' In the next Place, having manifefted thy Sufpicion of the; Truth of my Commiffion, or Infpiration, as proceeding from the Spirit of all Truth •, or if true, of a thorough renewing of my Spirit by it, or of walking contrary to it ; fomewhat Ihall be declared in Anfwer thereunto. Friendy If thy Light informs thee, that the moft high and holy One may impower a Man in this Age to declare divine Secrets to the Fleirs of mortal Crowns j Is it not Wifdom's Way, rather to magnify himfelf in a contemptible Vefl^el, than in that which is with Riches and Honour among Men ? yigain^ Be it known unto thee, that as a Man fpeaks pri- vately with his Friend, fodid the Creator himfelf fpeak eight Times diftindl Words unto my Spirit, even to the Hearing of the outward Ear; by Vertue of which, powerfully was I lenc forth, to demonffrate the fubftantial Things of Eternity, pre- pared only for thofe Siprits that proceeded out of the Nature' of the glorious Spirit of all Variety of infinite Excellencies. Therefore, though many Angel-like Men may be under their Seafons of Light and Darknefs, doth it therefore of NccefTity follow, that the Commiffioners of the unerring Spirit fliould be in the fame Condition ? ' Is 3 8 7he Anfwer to Is it not more meet they fliould be prefervM from the Power of vifible, or invifible Temptations, above all other Men ? Seeing, P^«/-like, they have, and are to be abundantly tried, by Terpentine Spirits, in another Manner, in relation to him that fent him, concerning his wonderful Sea*ets of eternal Life and Death, upon the Spirits and Bodies of all Mankind, very fuddenly. Moreover^ Their Perfons being prevented from the Honour, or Difhonour of Riches, or any worldly Incumbrances, above many of their Brethren ; may they not, in allStillnefs of Mind, have more Communion with the Holy Spirit, concerning un- utterable Glories to come, than other Men ? Moreover^ Being fet apart to be more than ordinarily en- lightned with a real Underftanding of the perfonal Glory, of an infinite Majefty itfelf ; as foon as ever they feel the carnal Serpent begin to fting, before it becomes a fiery Serpent, or Dragon, to torment the whole Man ; may they not, by the Light in them, look upon the Son of Man in his Glory, and be immediately healed ? Jgain^ It is written, There remaineth therefore a Reji to the People of God -, for be that is entered into his ReJi, is alfo ceafed from his own JVcrks^ as God did from his. What thinkeft thou then of the ReftlefTnefs often arifing in wife Mens Spirits? May it not be for want of the Power of Love in them unto their poor Brethren, from their mixing divine Motions, and carnal Notions together, and building them upon an imaginary God, inftead of the fpiritual Rock of all Ages? Moreover, If Men, whofe Tongues and Faces appear like Angels, in Comparifon of others, fhall often be fubjedted with eternal Snares ; is God's eternal Reft indeed manifeft to iuch Men ? Furthermore, Though angelical fubtil Serpents, and fimple Doves, or childifh Saints, may be fubjeded to many fad Soul- diftempers, through Ignorance of the fpiritual Foundauon of glorious Peace ; yet may not thole Men, unto whom the living Light hath manifefted itfelf in Power, be entred into their royal Reft for Ever, uniefs they are left to commit fome known Rebellion againft the Lord, and his heavenly Light within them ? ^gainy Efqtiire Pennington^s Letter. 5^., 'Agaln^ May not thole Men which enjoy the aforefaia^divine Reft, certainly know that the principal Caufe of many wife Mens Sorrows, whether rich or poor, is through want of a clear Comprehcnfion of the glorious Perfon of the high and mighty God ? For if Mens Spirits were really acquainted with the Lord of all Light and Life, how could their Souls fre- quently want fpiritual Reft, being vertually one with Salvation itfelf ? And how can thofe Men, but be as Springs of fettled Light of Life eternal, unto whofe Spirits an incomprehenfibla God of Glory hath appeared as the Sun in his Brightnefs ? But, on the contrary, thinkft thou thofe Men can poinbly b& freed from many Agonies of deep Darknefs, who idolize a falfc God, or vainly imagine that no Man is capable to know the true God, becaufe he is Infinite ? Moreover, Though the Spirit of our perfonal God, by vertue of its gloriousBrightnefs, comprehends all Spirits at once, yet, except Men are enabled by the Light of Life in fome Meafure to comprehend his infinite Glory alfo, for what 1 know they may everlaftingly perilh. Furthermore^ Though Men or Angels have no divine Light of Life in them, but from the Influences of an infinite Majefty •, yet thou mayft know, that his All-comprehenfive- nefs confifts not in its fpiritual Quantity, but glorious Quality only. If I ftiould fay to thee, that the EfTence of an infinite Glory, in its Qiiantity, is but as a Spark of Fire, canfl: thou or any Creature difprove me ? And if fo, doth not his tranfcend- ent Excellency fo much the more appear to thofe which fhall in fome Meafure be enabled to comprehend fo wonderful Secrets ? Jgain, If thou art really convinced in thy Confcience that there is a Creator, and doft truly underftand him to be a diftindt perfonal Glory from thee, and all Things and Places, as he is ; then with us (which live in this Light) thou muft needs know, that the Spirit of our Lord Jefus Chrift, God and Man, in one Perfon glorified, is called Infinite, Incomprehenfible, Vaft, or Boundlefs, upon the Account aforefaid. O ! would it not be a divine Rarity, if but the honourable wife Man fliould Qwn this our God in Power, and his glorious Truths revealed by us his poor defpifed Meflengers ? Why ? Becaufe they clearly A^: Tie Anfwer to clearly difcover the fandy Foundation of all thofe, who, throngh Darknefs, flight a perfonal Glory, and adore an incomprehen- fible formlefs Spirit, otherwife an infinite Nothing, but glitter- ing Words only. Again ^ (fays he) If the Spirit of Satan cannot utter great mjierious things, hoth concerning the Creation and Redemption^ whence did thofe arife that John Robbins, and his Prophets, did wonderfully utter in this Kind? To this, from the Light, may be anfwer'd. If the Spirit of an infinite Majefty had difcover*d John Robhins to thee, as it did in Love to me, about eight Months before his Recantation to 0. Cromivell^ thou couldft not then have poflTibly yoaked us tocyether ; but the Light of Life in me imputes it only to thy not knowing of John RobbiJi's curfed Tenets, and carnal De- fio-ns, when his own hellifh Darknefs appeared in its Power upon him, and thofe that were under the fame Deceit, by thee called Prophets. Moreover^ Notwith (landing thy carnal Confidence, that divine Myfteries may be truly declared by a fatanical Spirit : As to that, from a glorious Light I am emboldened to affirm, that neither Men nor Angels, from a falfe Spirit, are capable to demonftrate the wonderful Myfteries of Creation and Re- demption. Why ? Becaufe thou mayft know, that the right Underftanding of all fpiritual Excellencies are inclofed only in thefe two Secrets. As it is written, fFhy fpeakeji thou to them in Parables ? He anfwered, and faid unto them, becauje to you it is given to know the Myfteries of the Kingdom, hut to them it is tiot given. Furthermore, Are any Secrets comparable with thofe of Chrift's everlafting Kingdom ? Again, feeing all is not Gold that glitters, was it the Spirit of God that moved thee to write, that his Salvation- Secrets may be truly laid open hy a lying Spirit ? Moreover, Suppofe a Man, by a natural Inftinfl, be able to comprehend all Mens ordinary Experiences, yet this Man hath not heard the Voice of God at any Time, neither certainly knoweth whether ever the Creator did fpeak to Man or no ; was it the Spirit of God moved that Man to judge his Writings, which hath not only heard the Lord's Voice, but hath alfo inwardly Ef quire Pennington's Letter. 41 inwardly both feen and felt the exceeding Brightnefs of his Glory, yea, and the dreadful Horror of his own natural Dark- nefs, even as that Man did who cry'd out, He was undone^ when the Glory of the Lord appeared in him ? But who can attain to heavenly Wifdom, 'till it be given him from on high ? And can that Man wait for a fpiritual Diftin6tion between the Things of eternal Life and Death, who already is poffcfs'd with great Confidence that the choiceft Secrets of the Moll High may be truly demonftrated by a diabolical Spirit, notwith- flanding himfelf hath no immediate Commiflion or Revelation from a known God, or Glory, to build his Underftanding up- on ? But what fhall 1 fay to fuch an Angel-like Man as thou art, concerning the glorious and dreadful Things of Eternity, feeing thou art exalted in the Midft of fuch notional and na- tural Heavens already ? Only this, the Secrets of the Lord are with them that fear him, and love him, and his beloved ones, with his own pure Love rooted in them, from a real Underftanding of his perfonal Glory, in the wonderful My- fteries of Creation and Redemption. But unto glittering Worldlings, this Light appears as Weaknefs or Fooiiflmefs ; becaufe it difcovers the Vanity of their peri/hing Gods of Gold, Silver, precious Stones, fleflily Honour, good Language, and fuch like. And how can they bear ir, 'till a more excellent Glory powerfully prefents itfclf unto them ? Again, Thou ?id.Y\{dk rc\^ ferioujly to confider^ whether 1 was immediately moved by the Spirit of the Lord, toprefent that JVriting unto thee. A s to that, if the Love of God or Man fo Ihines in thy Soul, that thou art not concerned in thatEpiftle, bleffed art thou above Thoufands. Ncverthelefs, it is unqueftion- ably known unto me, and fome others alfo, that the Creator will one Day own the Subftance of that Epiftle as from his own Spirit, to the utter confounding of all Gain-fayings for ever- lafting. Moreover, Though natural wife Mens God is Health, Wealth, Honour, long Life, and goodly Words only, and take the Creator's Name in vain all their Life long ; yet lean- not forbear much mentioning of his glorious Perfon, becaufe he fpake unto me from the third Heaven, as he did unto PauL G Furthermore^ 42* *Ihe Anfwer to Furthermore^ If the everlafting true God, in Variety of fpi- ritual Difcerning, hath appeared in thy Soul, thou canft not then be a Stranger to almoft all that is hear written : But, on the contrary, if a fpiritual Majefty, with the perfonal Glory, and Shame of Ele6l and Reprobates, at the Great Day is as yet vailed from thine Eyes ; then indeed what is here related may appear unto thee but as Brain- Fancies only. Neverthelefs, ex- cept thefe fubflantial Truths be written in thee ; I aver from that God, from whom thou hadlt thy Being, that all thy former Writings or Speakings to thy Brethren, as upon a fpiritual Account, were but as the Language of a Parrot. Jgaitiy Thou fayft. That / harp much concerning thy dijiri- huling thy outward Pojjejjions^ in which thy Spirit doth not at all anfwer mne. As to that, if thy Spirit had been clear, as to to that glorious Spirit or God of real Love or Pity, through whole Appearance my Soul is preferved from thofe inward Snares of eternal burning Death in utter Darknefs : My Epiftle could not have been flighted by thee upon that Account •, except thy Light perfwades thee, that to improve thy Talent for the Exaltation of thy own Relations only, is the greatefl: Pitch of Charity, and to feed thy helplefs Brethren only with goodly Words. Moreover, If, upon a fpiritual Account, thy Soul hath tra- velled under the Condition of eternal Life and Death •, and up- on a natural Account, art acquainted with a Condition of Straitnefs as well as Fulnefs ; findeft thou more inward Satif- fa(5lion in Bowels of Enlargement, or when thou waft chained up from all brotherly Pity whatfoever ? Furthermore, Though it be not in the Power of any Creature to think a good Thought, or prevent an evil Thought ; yet if any Man Ihall pretend experimentally to own a glorious God, or Spirit of all Variety of infinite Love itfelf, and tender Com- pafTion to the Sons of Men, and ihall negled: the fpiritual Duty, Of doing as he would he done unto, from a Conceit of waiting a divine Motion thereunto, his Heart may become an Adamant to all God-like Pity for evermore. Jgain, Thy Language is like unto him that certainly knows that there is no hiding of Mens Serpentine-wiles from the All- fccing glorious Eye. Jf thou fpeakeft thy own poflfefled Light, thou Ufqutre Pennington's Letter. 4^ thou knoweft it to be impofilble for any Man to enjoy true and lafting Peace, but from l.ove encreafing to an infinite Majefty, manifeiling itfelf unto Men, reprefenting his glorious Image. Neverthelefs, bleflcd art thou above alJ temporal Inheritors, if thou art guided to know when, and how, to ad: thy Charity for divine Enjoyment, according to the Spirit of the Lord. Agaiyiy Thou fayfl. Revelations are of great Danger^ and do lift up the Flefhy making Way for a greater Fall^ unlefs the Spi- rit be fufficiently poifed before-hand^ by the natural Growth and Power of Life, that maketh thee undejiring of any fuch Thi?igy tho* thou acknowledgefi it to be of Efteetn and Worth. To this I anfwer. Doth not true Wifdom teach Men to fpeak, or write in tiieir own Line, and not in another Man's i' "Wherefore feeing thou art fo far unacquainted with the Nature of divine Revelation, that thou never didft defire it, how canft thou know thy Affirmation to be true ? Moreover., Doft thou think it pofiible for any Man really to know the Nature of fpiritual or temporal Secrets, if his Soul hath never tailed them t But who can blame thee for not defiring the Knowledge of eternal Excellencies, if thou fuppofe it dangerous to enjoy them ? Furthermore, If (according to thy Declaration) thy Soul is unacqainted with the Operation of divine Revelation, how canft thou then know the Effefts of it, upon my Account, in another Man ? When 6'^a/was travelling to Damafcus, with a bloody Intent to all that publifhed the Name of Jcfus, was he fore-qualified to receive a CommifTion, Vifion, or Revelation, from the Lord Jefus in Glory .? Wherefore feeing the glorious Power of divine Revelation as yet vails itfelf from thy Under- ftanding, what moved thy Pen to determine of it .^ Was it not the fame Spirit or Light in thee aforefaid, which gave Judg- ment concerning the Myfteries of Creation and Redemp- tion? Again, May not the greateft Appearance of Light that ever was in Men or Angels become the deepeft Darknefs in the End, except it be preferved with the holy Infpirations of an in- finite Purity? 'Tis confeft, there are Degrees of this purifying Light ; but what thinkeft thou, would it not have been better for all Sorts of angelical Speakers, or fpiritual Non-conformifts, G 2 that 44 ^^^ Anfwer to that they had never been bom, if they enjoy not a Meafure of it before their Death ? Moreover^ Though this everlafting Light have not clearly manifefl: itfelf in thy Soul at prefent ; yet becaufe thou mayft enjoy it in due Time, when the Holy Spirit prefents the Super- excellency of it into thy Spirit, therefore fuffer me to write a little of the Effefts of it in my own Soul. From the Truth itfelf, be it known unto thee, before I was poffefs'd with this Light, I wanted Power to bear an angry VVord from any one Jiving ; but fince this Light became my Guide, forbearing Witnefs to my God's Commiflion, and Re- velation to our Brethren in the Flefh, I have been enabled patiently to bear many bitter Words, Blows, Shame, and Scorn, even before the Powers, among brutifli Men, befides feven Months clofe Imprifonment, and often in Danger of Life itfelf-, yet for all this I was made wilhng to return Good for Evil to my fharpeft Perfecutors j wherefore (as moft due is) all Honour, Praife, and Glory, be rendred from eleft Men and Angels, to the God of all Infpiration, for everlaft- ing. Alfo the higher the Vifion appeared, the lower was and is my dark Spirit humbled before its incomprehenfible Bright- nefs j yet becaufe I find Doubting in thy Spirit of a real Di(- covery of my inward Carnalities, therefore I confefs to thee, that this Light hath broken the Head of an afpiring Serpent in my Flefh, that, John Roibins-Yikc, would have exalted itfelf above all that is called God, and trampled his infinite glorious Wifdom and heavenly Love, in all his redeemed ones, under Foot, if he had not been prevented by his divine Appearance. "Wherefore that Words may provoke thee to thirft after thefe unknown Excellencies : I fay, that this Light doth not only dif- cover and deftroy Mens carnal Rebellions againft the Crea- tor's Perfon, and Ihew Men the Beauty of thofe inward Virtues of eternal Life, through which their Souls are delivered from judging Things unrevealed, but it doth alfo enable them, in fome Meafure, to comprehend an infinite Majefty itfelf, and his vaft glorious Throne, with the Variety of tranfcendent Ex- cellencies, fitted for eledl Men and Angels ; and everlafting fenfible burning Death or Wrath in utter Darknefs, which is ftored up for all thofe that are left to exalt their own Wifdom - of Efquire Pennington's Letter, 45 of Words, above this infpiring Light of the Things of Life eternal. Again, Thou fayft, Thou Jhouldjl have concluded with a folemn Prayer for me, but that thou perceiveft it fo great an Offence to me. As to that, who could have loiovvn thy Formality by thy Language, if thou couldft Iiave contained thy Light to thyfelf? Suppofe thou art under literal, natuiai, or notional Prayers, what Virtue is there in them to cure my Infirmities ? Indeed they may pacify thy own Spirit, if it be void of Charity, for a Moment, as David's Harp quieted the mercilefs Spirit of Saul. Moreover, If thy Light be fpiritual, thou knoweft then that an Heir of immortal Glory founds a Trumpet no more in his Prayers, than his Alms. Furthermcre, If the Light of God hath appeared in thy Soul, then his Love in thee undoubtedly beareth Witnefs of the Excellency of Mercy above all Sacri- fice. Neverthelefs, If, Cornelius- like, thy private Prayers and Alms are entred into the glorious Ears of the Lord of Holls, as the EfFe6ts of his divine Love abiding in thee, then what is aforefaid, concerning Compaffion to thy poor Brethren, can be no Offence to thee, it being but a Repetition of thy own En- joyment. Again, If in very Deed, from a divine Fulnefs, thou art only bountiful to Mens natural Wants, but art often alfo compelled to pray for their eternal BlelTednefs upon a fpiritual Account : If thou hadft really known my Condition, it would have ap- peared unto thee, that my Soul was then, and now is, almoft always in a Frame of fpiritual Prayer and Praifes unto the perfonal Majefty of our Lord Jefus Chrift in the Throne of Eternity. Moreover, If thou art a praying Man, thou mayfi: know, that that Spirit which hath been filled with Infpiration from a known God, is fo qualified, that it is ever harkning to his divine Motions, or full of heavenly Defires for his tk€t Brethren, as his own Soul, or fpiritual Liftings up for all Con- ditions to the Throne of divine Excellencies, or in continual Expedation, not only of the invifible but vifible appearing alfo of the divine Majefty, with his mighty Angels, to make an everlafling Separation between compaflionate Ifraelitesy and bowellefs Canaanites. O Lord 46 ^he Anfwer tOy SCc. 0 Lord God, if through many fiery Temptations, and al- moft unutterable Affli6lions, thy own beloved ones fcarcely be faved, where fliall mercikfs gilded tonguM Hypocrites (hew their Faces ? Which, for Truth's Sake, were never acquainted Avith any fpiritual or temporal SuflPerings in their own Per- fons in the leaft. Furthermore^ If thou approve of Prayer to an infinite Ma- jefty, I humbly befeech thee, are not the inward Speakings of the Spirit, in all Stilnefs of Soul, the only Prayer ? That is, to all thofe that are under the Teachings of the Spirit. Note, I do not in the leaft deny the Ufe of the Tongue in Prayer and Praifes alfo, fo that a Man be undoubtedly moved thereto by the true Light of the righteous Judge of Qiiick and Dead, but glittering Words, flowing from natural Parts only in merci- lefs Men, are Abomination to our God, and his tender Love in his new-born People. 1 fay again, Blefled art thou above Millions of Mankind, if thou art one of this Number, then for the moft Part thou knowdft, that earthly PoftefTions are Men's only God, there- fore grievous to part with any of it in Private upon the Ac- count of Charity. Wherefore, to ftop the Mouth of an accu- fing Confcience, inftead of feeming Mercies, thou knoweft they offer up many blind Sacrifices to an unknown infinite No- thing, but goodly Words only j and fo for want of an En- joyment of pure Love to an infinite known God, powerfully manifefted to poor innocent Men, reprefenting his glorious Perfon, through the exceftive Love and Deceit of uncertain Riches, they everlaftingly periih. yohn Reeve^ An (47) An EPISTLE frem the eternal Jehovah, or Jefus, unto that Noble Chri- Jlia7t Gentleman, ftiled by the Na7ne of the Earl of Pembrooke, wherein is recited an Anfwer to a pubiick Affertion of Efquire Pennington, by the laft true MeiTenger and fpiritual Prophet of the Lord Jefus Chrift, God and Man^ in one diftinB Perfon^ bleffed for ever?nore. LOving Friend and Brother In the only Lord of alLTruih, when you have perufed this Writing, if you fhall count it worthy of the Prefs, my Deftre is, for the ^ruth'' s Sake, that you would be pleafed to further the fublifhing of it, becaufe of my Inability. Mojl Courteous and Chrifiian Gentleman, f ■ iH AT good Report of God-like Companion in you, I efpecially unto the innocent Lambs of Jefus Chrift, JL. hath made me to prefent this Epiftle unto your fpiri- tual Confideration. In the firft Chapter to the Corinthians, the 26th, 27th, 28th, and 29th Verfcs, it is thus written : After the Flefh not many Mighty, not many Noble, are called ; but God hath chofen the foolifh 'Things of this World to confound the mighty things, and vile Things of the World, and Things which are defpifed, hath God chofen, and Things which are not, to bring to nought Things that ere, thai no Flefh fhould rejoice in his Prefence. Sir, It was my Lot to perufe a printed Book, written by Efquire Pennington, Son ot Alderman Pennington, of this City o\ London, which Book is ftiled by the Name of Divine EJfays : Or^ Conftderations about feveral Things in Religion. And a- mong feveral Expreflions, in the 4th Page of that Writing, are thefe Lines, vi^. Now who knowtth whether thofe Things whiij) 48 An Eplftle to the Earl of Pembrooke. which have been fo contrary in all Difpenfations hitherto, fiall not here meet ? Life and Death, Heaven and Hell, which every where e'fe are at fuch a Di [lance, jnay here touch one another^ and agree fweeily together, and fo fully, that both their Nar/.es and h'atures, whereby they did appear, and were fo various in their Difpenfations , may here be drowned and vanifh ; yet it is not by either s real Lofs of any Thing whereby or wherein they dif- fered, they become thus harmonioufly united^ hut by the-.r ent; ing into a more perfect Fidnefs ; and he to whom this feemeth fir ange, and is fo much offended at it, let him fairly anfwer me this follow^ ing ^.ejlion : IVere not Heaven and Hell in Union in their Root? Be- fore they were brought forth, were they not a-t Refi and Peace in the Pow;r of God, from whence they were produced ' Without Controverfy, whatever lay there^ lay in Refi. Nou , did th&. Lord bring forth any Thing that he cannot bring back again ? And who can fay he will not? Surely every Thing moji naturally hreatheth after that Condition of Refi and Fulnefs whith it can enjoy in his Bofom. Mofi certain it is, the vaji Spii it of the Lord takeih in all Things, howfoever it difpofeth of them, whence they came, whither they return, there they are, and doubtlefs there they may be found in Union and Agreement by him whofe Spirit is quick and piercing enough. Happy is he that can read this Truth in the Spirit of the Lord ; but wretchedly miferable is he who frameth falfe Imaginations in his own Spirit, by the Vanity of his own Mind concerning it. Sir, As the Efquire, by his high Imagination, was movfd to propound a hard Queftion, fo likewife the Spirit of God moved me to return him a fofc Anfwer, which is as followeth: Sir, By your Writing, I perceive that all Experiences have pafled through you concerning Religion, or Opinion among Men, but you fhould not therefore have concluded your Affir- mation infallible, for the Lord fhah fairly anfwer you by the Hand of his poor defpifed Meffenger. And as with Mode- ration you would have Men to perufe your Labour, the like is required of you j and as you count them happy, which are not guided by their own Imaginations, fo likewife happy are you, if you are preferved from judging the Infpirations of the eternal Spirit of the Lord Jefus Chrifl, by your high imaginary Reafon, which An Epiftle to the Earl of Pembrook. 49 which is utterly uncapable to comprehend invifible Things that are eternal, unlefs it be infpired into you from on high. Sir^ I contefs, that if the Lord of Glory himfelf had not fpoken to me from his immortal Throne, by diftini5l Words, Voice to Voice, as one Man fpeaks to another, I could not poiTibly have fet Pen to Paper to fo high a Query. Your Qiieftion is this, Were not Heaven and Hell at Union in their Root before they were brought forth ? From the true Spirit of the Lojd Jefus Chrill I anfwer you, that from all Eternity Hell was a diftind Being in itfelf, there was no harmonious Union between it, and the Creator ; but Light and Darknefs, Life and Death, Heaven and Helf, in the Sight of God, eternally were diftind: from one another, both in their Root, and in their Fruit. But it will be laid to me. How can I make this appear to any Man's Underflanding ? Firft, I iball fpeak fomething of the Creator himfcif, and then, in order to the clearing this Truth, unto thole whofe Faith is ftrong in the true God, by Infpiration from the Holy Spirit of the only true God, I declare that the Creator neither is, nor never was, an infinite or vaft Spirit without any bodily Form, as Men blindly imagine, for want of a fpiritual Diftindion in them. But from all Eternity, that uncreated Creator or all fenfibb, fpiritual, natural, and rational Creatures, was a diftind, immortal, bodily Subftance, in the Form and Likenefs of a Man-, only his divine Form^ or Perfon^ v/as an unutterable bright burning, fiery Glory, in Motion fwifterthan Thought ; and his divine Excellency^ as a Chnftial Fountain or Sea, infinitely overflowing in him, as namely, pure Faith^ his almighty Power ^ or heavenly Love^ his ravifli- ing Glory^ or any fpiritual Glory or Virtue^ that can be named. Thus you may fee, (if the Lord will) that before any Crea- ture was formed, to live in his Sight, the eternal Majefly pof- fefied his glorious Joys by himfelf alone. Now the original Ground of all infinite Variety of new fpiritual Wifdom, Joy, and Glory, that the Creator did enjoy! or forefee he H^'uild poffefs to all Eternity, naturally fprang in him, from nis in- comprehenfiblc Knowledge of his own endlefs Infiniienefs^ or from his perfcd Underftanding of an eternal Incrcafe in him- H iA^^ 50 An Epiftle to the Earl of Pembrook. fclf, of all Manner of heavenly Excellencies^ to folace himfelf withal, or Men or Angels, that fliould be created by him. So much, as a brief Defcription concerning the immortal Perfon of the true God, his divine Nature, and heavenly Glory, that from Eternity he enjoyed, before any living Crea- ture wai formed in his Sight. 67r, If this Demonftration of the only blefied Creator feem as a low Thing, or as a Paradox unto ymi, from the eternal Spirit of the Lord Jefus Chrift, my Counfel unto you Hiall be this. That you beware of the imaginary Devil of unclean Reafon within you, becaufe, fince it pofleiTed Mankind, the Nature of it is to exalt itfelf, and its own earthly Wifdom, above the heavenly Wifdom of its Creator, and by it to con- demn the Things of its God, becauk it cannot comprehend them. For fince the Fall of yidnm^ the Devil and his Angels, fo frequently fpoken of in Scripture, both great and fmal), are all cloathed with Flefli, Blood, and Bone-, but Men, for want of the Knowledge of the true God, are utterly ignorant of the right Devil alfo. Jgain, When it is the good Pleafure of the Mofi: High to reveal himfelf to you, as from his eternal free Love he hath unvailed a Ghmpfe of iminortal Glory unto me, then fliall you know indeed and in truth, that the eternal God, and alone Creator of Heaven, Earth, Angels, and Men, and all living Creatures is now cloathed with Flefh and Bone, upon his glo- rious Throne, even the Man Chrift Jtfus, who infcperably is both Fat her y Son, and Holy Ghoji^. or Spirit^ in only one di- llincf glorified Body, or Perfon, to ail Eternity. J(^aif7, If you acknowledge there is a Creator^ and that this Creator is a diftind: fpiritual Subfiance ; and that there is but only one wife God and Creator^ and no more -, then without Con- trover fy the Man Cbrijl Jefus, that all true Scripture bears Record unto, muft of Ncceffity be that unknown Creator and ^V^^mtT of his Eledl, God alone, blefled for evermore, which Men fo much difcourfe about, as if the immortal perfonal EfTence, or Glory of this mighty God, were all within them, and yet they remain utterly ignorant of him; many of them glorying in this their Darknefs, as if it were the only Light of eternal Life in them, not to know the Creator at all, and for- fakins An Epiftle to the Earl of Pembrook. 5 1 faking the 1 ruth of. the vifible Record, of the invifible Tpi- ritual God, the Man Chriit Jefus, by their imaginary bUnd Reafonings, they have converted the eternal fpiritual Truths of the only cverlading God, into vain, empty, notional Fan- cies, which they call ihtMyfteryoi the liijtor)\ when theLoid knoweth, it is the Balylonijh Myjtery of Iniquity of Men in Dark- ntfs, in Oppohtion to riie True Mjjiery ot Gcd^ the Everlafting Father^ cloathing himfelf with Flejb and Boney as with a Garment, and in that glorious Body dilplaying the Splendour of his fpi- ritual Beams into the Spirits and Bodies of fle6t Men and Angels to all Eternity. 6Vr, I would not willingly wear out your Patience with Su- perfluity of Words: Oh! bear with me a little, I humbly be- Icech you, and conceive it to be from the Love of the divine Voice of God himfelf, our Lord Jefus Chrift, in me unto you, and all ot your fweet and tender Spirit. Again, In the next Place, by Infpiration from the Lord Jefus, I declare, that from all Eternity, thofe Elements of Earth and Water were uncreated Subftances, difl:ir.<5l from the ever-living Spirit, Ferfon, Nature, or Glory, of the un- created eternal God, or Creator of all living Forms. Wherefore, if you grant there was a limCy in which all Things that have Life had a Beginning ; then of neccflity the Creator muft from Eternity reign alone, before any Thing was formed to live in his Sight. Wherefore, if you imagine the Creator to be an infinite, or vaft Spirit, without any bo- dily P'orm i yet you cannot pofTibly deny, but that he muft have a Place to dilplay his glorious Life in or upon •, fo that (without Controverfy) Earth and Water, in refpedl of their Matters and Subflances, muft needs be eternal with God, or in his Prefence. Indeed it cannot be denied, that if the Cre- ator lliould be an infinite, or vaft bodilefs Spirit, as you have declared him to be, but Earth and Water, and all Things elfe, from Eternity, mult needs be harmonioufly one with him. But as the Lord liveth, and all Creatures that he hath made, and formed into Life, either for a Time, or to Eternity, it is no fuch Thing. For there is no fuch God, or vaft bodilels Spirit, nor never was at alf •, but Death, Hell, or utter Dark- nefs, were eternally fecretly hid in thole dark, dead, or fenle- H a lefs 5 2 An Epiftle to the Earl of Pembrook. lefs elementary Siibftances of Earth and Water, only of themftives they could not appear to be, but muft be produced by the powerful Word of a lenfible living Creator. Thus it is clear, the glorious eternal God being all Light, and no Darknefs -, all Life, and no Death •, all Heaven, and no Hell ; he could not poffibly be effentially one with any liv- ing Creature he had formed, as Men vainly imagine. For God is Lights and in him is no Darknefs at all. As in John, Again^ But you will fay unto me, I have not clearly anfwered you to the Qyeftion •, Why ? Becaufe if it be granted, that from all Eternity the Creator was a diftin6l glorious Perfon or Form, wliofe fpiritual Nature was nothing elfe but Liglit and Life ; and that the Elements of Earth and Water were diftinft Subftances from him, and that Death, Hell, and Darknefs, were fecretly hid hi them, ytt they could not pof- fibly produce any living Life, or living Death of themfelves, but were all brought forth by the ever-living Spirit of the Cre- ator ; then what was that Spirit or Life that entred into ele- mentary E.arth or Waters, out the divine Nature of God himfeif'? By Infpiration, from the holy Spirit of the Lord Jefus, to this I anfwer, (the Man Adam only excepted) That neither the ele6t invifible Angels, who are fpiritual Bodies in the Forms of Men, whofe Natures are pure Reafon ; nor any other living Creatures, were of the fame Nature of his Spirit that formed them.-, but they were all Variety of Natures to one another, and to their Creator alfo. And in their Kind, their Natures or Spi- rits were all pure in their Creation, and inafweet Communion one with another, and with their Creator alfo, fo long, and no longer, than they continued in their created State. Jgain^ This Secret I would gladly have the Chofcn of the Moll High to underitand, that herein lay hid the unfearchable Wifdom of the Creator, by the Almighty Power of his Word fp.^aking into thofe Subftances of Earth and Water, from thence to produce as many i'everal Spirits, or Natures, as feemed good in his Sight ; and yet wholly to retain the divine Nature or Efience of his own glorious Spirit in himfeif, diftind from all thofe living Forms created by him, even as if they were not of him, or created by him at all. Again^ A71 Epiftle to the Earl of Penibrook. 53 Jgain, From the unerring Spirit of the Lord Jefus Chrift, I declare, Ihat it was impoffible for the Creator to form both Angels and Men, to be of his own divine Nature. The Ground of which Impoffibility is this, becaufe his Prerogative Royal Glory was the eternal Wheel that moved him to create any living Creature in his Sight ; and if they had been formed of his own divine Nature, 1 pray you what Diftiniflion of the Variety of his Power and Wifdom could ever have been feen, or known by Men or Angels? Nay, moreover, would not Men and Angels rather have been Gods, or all Creators, than Creatures, in their Creation, if they had been both in Spirit and Body of his own divine Nature, or Spirit ; and fo were not capable to be changed from their created State, either to a more tranfcendent afcending God-hke Glory, or to an unutterable defcending Deviliike Shame? Again^ [tl the Spirit of Truth, and God of Order, and not of Contufion, I humbly befeech you ferioufly to confider this Truth, wherein all the eternal Glory of God's creating of Men, or Angels, confifts. Are there any Bowels of Love, Meicy, or Compaflion, in the holy Spirit of the Creator ? Is there any Life, Light, or ravifliing Glory in him ? Or hath he any Power in himfelf, to do his own Pleafure with his own glorious Excellencies? Or to do his Pleafure with any Creatures formed by him ? If thou fhalt grant him this his Royal Prerogative, then, without all Conrroverfy, this will follow. That unlefs he had created two Vcffels, of Variety of Natures or Spirits, for a Time to remain in their created Purities •, and in his appointed Time and Seafon to with-hold the Infpirarion of his glorious Light from them borh, by which they ftood, that they might fall from their created State, by their unlawful uniting of Spirits or Natures together, to produce two Worlds, or two Gene- rations of People, for the Manifedation of fixing his eternal Love, Light, Life, and immortal God-like Glory upon the one-, and retaining the Splendour of all his glorious Excellencies to himfelf from the other; all his Variety of new and glorious Wifdom and Power muft have been vailed from Men and Angels, and they muft have remained in their Creation, like unto lenfelefs Stoqks or Stones, to all Eternity, in refpcd of any fpiritual or natural Underilanding of their Creator's infinite Power, 54 -^^ Eplftle to the Earl of Pembrook. Power, Wifdom, or Glory. It is written, He made ah l^hings for his own Glory, and the Hoicked for the Day cf Wrath : A7id theCarcaffcs cf the Rebels fh all be cafi out^ where the Worm never dieth, nor the Fire never goeth out. When you fhali fee vifibiy an increafing Glory in God, and eleft Men and Angels, then you fliall know indeed the Truth of what is wiitten. Again., I humbly befeech you, can there be any Diftindlion between God, x^ngels, or Men, unlefs there be a Variety of Natures, or Names, to manifeft a Difference between them ? Can there now be any God at all, and no Devil or Devils ? Can there be any Heaven at all, and no Hell ? Or any Light, and no Darknefs ? Or any Life, and no Death? Or any eternal Life and Glory, for fomr. of the Children of Men, and no eternal Death, Darknefs, or Shame, for other fome of the Children of Men ? Can you pofilbly think, either from true Faith, or fober Reafon itfelf, that one of thefe can bewiLhout the other ? Doth not the one give a Being to the other ? Can you therefore pofllbly deftroy the Being of the one, and pre- ferve the Being of the other? Now., by the true Infpiration of God, you may fee, in due Time, that there is no Poflibihty of an harmonious uniting of Heaven and Hell together, by their entring into a more perfect Fulnefs, according to your Defcription. But Heaven muft needs be diftindt from Hell, or elfe there can be no perfedt Heaven'-, and Hell muft be diflinfb from Heaven, or elfe there can be no certain Hell. The Lord my God, if it be his good Pleafure, preferve you from exalting your natural Wifdom of earthly Reafon, above the fpiritual Wifdom of true Faith, which is the heavenly Nature of the only wife God, the Man Jefus in Glory. Again., I humbly befeech you meekly to confider what I fiiall write unto you, concerning your charitable Thoughts of Heaven and Hell's uniting together at the laft. By Infpiration from the God of all Truth, I declare, that fince the Fall of Man, Chrift and his angelical Believers, who are the loll Seed of Adam \ and Cain., and his reprobate, un- believing, unmerciful Generation, who are the Seed of the angelical Serpent. Thus, Hell and Heaven, or Light and Darknefs were never in a fpiritual Union, or Communion together, An Epiftle to the Earl of Pembrook. ^^■ together, fincc they had a B^ing, nor can poffi':.])- be recon- ciled, whatever Men dream of Unity with the vvJioie Crea- tion. Thefe Natures and Names, Conditions and Places, whether of eternal Life, Light, and Glory, or eternal Death, Darknefs, and Shame, are to be diliindb, and utterly oppofite to one another, to all Eternity, as aforefaid, for the Manitef- tation of his royal Prerogative, of the Variety of his heavenly Glories unto feme, whereby they become Perfons full of ravifhing. Excellencies, when Time is no more, like unto himfelf; and with-holding the Brightnefs of his Love from other fome, through which they become utterly Darknefs, eternally tor- menting themfelves with their former filthy Rebellions, or vain-glorious Pieafures, they lived in. Hence arifeth conti- nually all Variety of heavenly Songs, from eled Men and Angels, unto the Brightnefs of his uncreated Majefty, becaufe they are not alfo caft out of his heavenly Prefence v>^ith him. Again, concernnig thofe Words of yours, Mofi certain it is that the vafl Spirit of the Lord takelh in all Things^ and doiibtlefs they may be found in Union and Agreemem by him whofe Spirit is quick and piercing enough •, from the Holy Spirit I declare, he that can prove this your Afiertion to be cer- tainly true, as you have declared it, he hath, or is endued with a Spirit more fpiritually quick and piercing, more wife and loving, or merciful, than God himfelf, eled: Men or Angels, and may prove them all Liars, bctii in the Spirit and in the Letter. " . Wherefore, in Oppofition to this your Opinion, from the Lord Jefus I affirm, that there is no Spirit that ever was created that returns into the Creator again j but they are to be dillindt from him in their Eflence for everlafting, that the Creator, to the vifible Sight of the Creature, may remain to be the Creator, and the Creature continue to be a Creature, unto the glorious Praife of his tranfcendent Brightnefs, even Face to Face, World witliout End. Moreover, when Man dies, and turns, to his Duft again from whence he was taken, his Soul or Spirit doth not return into the Spirit of the Creator,, as Men, from SolomonWJ ovdSy blindly imagine, who was no prophetical Penman of the Holy Spirit of the Scripture Records y but the Soul, and all created Life 56 An Epiftle to the Earl of Pembrook. Life or Motion, dieth within the Body of Man, and turneth x.o Dull : Even as Fire goeth out and turneth to Aflies in an Oven that is doled, for Want of aerial Motion, even lb Man's mor- tal fiery Spirit goeth out like tne bnuif of a Candle within his Body, becaufe he is fhut up by the Moll High from ali aery or fiery Motion, until the vifible appearing ot the mighty God and our Saviour, in all his Glory, with his mighty Angels, to judge both the Quick and the Dead: Then, and not till then, (hall every Seed and Spirit ot Mankind, that was fowed in the Heart of the Earth by the almighty Word, or powerful Decree of God, bring forth its own Body in Glory, or in Shame, and fliall remain fo to all Eternity. Jgain, By Infpiration from the Holy Spirit of the Lord Jefus Chrift I declare, that no Spirit hath any fenfible Being dillind from its Body •, no, wr never had, nor poflibly can have, neither of the Creator himfelf, nor Men, nor Angels, nor any other created living Form. Wherefore the Creator is no fuch vafl bodilefs Spirit as you have defcribed him to be ; no, nor never was •, but as from all Eternity he was an immortal Subftance or Body, dillind from elementary Earth and Water, fo hkewife he is now become a glorified Body of Flefh and Bone, in the liikenefs of a Man, and is efientially diftind from Men and Angels to all Eternity ; and|the Compafs or Subftance of his glorious Perfon is no bigger than a Man is, and the Eflence ot it is but in one Place at once. Only take Notice of this, that his little Eyes are fo tranfcendently bright and glorious, that at one Look or View they pierce through Heaven and Earth, Angels and Men, and at once, or one Word fpeaklng, through his heavenly Mouth, it entereth (if it be his Pleafure^ into all the Spirits of Men or AngeJs, or into one Man's or Angel's Spirit only ; fo that all Things in Heaven or Earth, or under the Earth, continue ading his Pleafure, by the almighty Power of his Word that he hath fpoken, or Ihall fpeak, notwithflanding the efTential Being of his bright burning glorious Perfon is diftind from them al!, as one Man's Perfon is diftind from another. This is the only very true God and eternal Lite to believe, or eter- nal Death not to believe, or rather to defpife it. And An Epiftle to the Earl of Pembrook. 57 And now, in the lad Place, I fhall write a little of Eternity itfelf j that which is eflentially every where is not infinite, but iinite, or rather no living Thing at all, Wherefore that God or Creator that is fo cfTentiaily vafl, that all Places and Things become as it were a God, that can be no God nor Creator, nor Being of Beings at all, but mere fenfe- lefs Earth or Water, Stocks or Stones. But, as aforefaid, he is an ever-living true God, Creator, or vaft fpiritual Subftance, which is but of fmall Circumference, and whofe glorious Eflence or perfonal Subftance is refident but in one Place only at once ; and yet, by the Power of a Word fpeaking, through his heavenly Mouth, all Variety of fpiri- tual or natural Wifdom floweth into the Spirits of Men or Angels, like Rivers of living Waters, and naturally returns back again all Honour and Glory unto the uncreated Fountain of all eternal Excellencies. Thus defiring the Lord, the Moft High, to reveal the true Underftanding of himfelf unto you, and all his Chofen ones, I remain yours, in the eternal Spirit of Love itfelf, and V/it- nefs unto the only very true God, the Man Jefus, aforefaidj yohn ReevCi A Pilgrim and Stranger unto the blind vain-glorious Age of Confufion in Religion, or notional Opinion. .An [58] ^;^ Epistle /<9 ^KINSMAN. Klnfpian, unknown in the Fiefli, but well known in the Spirit, by the divine Seed or Voice of Love fpeaking in me, and the Holy Spirit of the glorified Body or Perfon of the Lord Jefus, and everlafting Father, prefent I thefe Lines unto your fpiritual Underftanding. Loving Friend in Jefus Chrift, you long profefilng a Defire of knowing the very true God, that you might, by his Power in you, render all Glory to his eternal Majefty, which is not hid from me : Likewife it is made known unto me, (you being of an inquiring Spirit after Truth) that there hath come to the View of your Underftanding almoft all feeming fpiritual Appearances fince the Delufions thereof; and that that one, eternal, true, and only wife God, the Lord Jefus Chrift, my Creator, and alone Redeemer, within whofe bleffed Body effentially abides all immortal Crowns of eternal Glory, would reveal himfelf unto you, and to all thofe meek and patient Souls that are fo united to the Love of fuch fpiritual Things which are eternal, that they are made to trample upon all the perifhable Vanity of Honour among Men, as Dung, and Snares of eternal Death, appointed for all Men and Wonien, which with their Tongues feem to love the Lord Jefus, and his innocent People, above all others, but in their Heartsand Souls this World, and the Glory thereof, is their only Heaven. You may know that there thofe glittering Pharifees, which take upon them, by the Letter of the Scriptures, to judge the Infpirations of God in his Chofen ones, becaufe they are con- trary to his quaint Formalities. Again, There is another Generation deceived, called Ranters^ which are looked upon as the Eleft of God, that are fpiritually weak, as the only inward Lights in this Land. There are thofe that glory of a Union with a God or Chrift within them, calling themfelves Eternity^ or everlafting Love^ and one pure Being with the Creator •, and when they are fifted, they call themfelves the very Creator^ utterly denying the Lord Jefus Chrift and the Scriptures, and the Refurredtion of Man- kind An Epijile to a Klnfman. 5p kind after Death, either to Glory or Shame. Thefe are thofe (or the Generahty of them) which ad all Uncleannefs, and curfedly call it the Appearances of God in them. There are many of the tender-fpirited Eleft of God among them, which are of their lying Opinion, but are kept from their abomi- nable Pradlices becaufe of the Lord's eternal Love towards them •, who, in due Time, will call them back again. There are many other feeming ftrange Appearances, both inf City and Country, which pretend to be called or fent forth by the Power of God coming upon them at certain Seafons, de- ceiving their own Souls, many being deceived alfo. Friend, the Lord of Glory hath been pleafed to make choice of me, the weakeft of ten thoufand, for the Difcovery of all Appearances or Opinions in the World, that are not by Infpiration from the Holy Spirit of the Lord Jefus Chrifl ; for there is not any feeming fpiritual Appearance in this Land of any Account that hath not, by the Hand ol' the Lord, been weighed by the Gift of the Holy Ghoft or Spirit in me •, and by this I find them too light in the fpiritual Balance of the living God, in that they know no God at all but what is within them, nor that neither. Loving Kinfman, I am not afhamed to tell you, that the Lord Jefus Chiift counted me worthy, for his Name's-fake, in the City of London^ to have fuch a Trial with the chief Ma- giftrates thereof as never was in this Land, nor I am fure never fhall upon any Account again. Seven Months was I, and one more with me upon the fame Account, clofe Pri- foners, chiefly for our declaring Jefus Chrift in Glory to be the only wife God and Man, in one diftind Perfon, and the Creator of all Things, and the alone everlafting Father. And now being utterly releafed from Bonds, I was moved to fee my own native Country, and not only that, but alfo to fee yoLir City of Brijlol, becaufe in it are fome that have re- ceived the everlalling Gofpel, I mean the Man Jefus, in Glory, to be the very true God, and none befides him ; for which fpi- ritual Power in them, in Love to that glorious God, from that eternal Love of his Glory, they are made willing not only to ad all Righteoufnefs to all Men, but to fuffer all Kind of Wrong alfo, returning Good for Evil, in full Expedation of 1 2 the 6o An Epiftle to a Kin/man, the fudden vlfible appearing of the Lord of Life and Glory in the Air, Vv'ith all his mighty ek<5t Angels, to judge both the Dcfad and the Quick j I mean to make an eternal Separation between the Perfons of the Ele6t and the Perfons of the Re- probate. For this I would have you to underftand, (if it be his good Pleafure, who is both Father, Son, and Spirit, in one diftin<5l gloiious Perfon) that except Mofes Enochs and Eiias^ whofe Peribns were tranflated into the higheft Heavens in Glory, all Mankind, Elect and Reprobate, both Souls and Bodies, are de.id aflcfp in the Dull of the Earth, until Chrift cometh in his Glory. Then fhall the Eleft, by the Decree or Voice of Jefus Chrift the Archangel^ firfl: appear out of the Graves, and, in the twinkling of an Eye, vvith all the Eleft that are then Jiving, as one Man, with a glorious Shout, fhall, with diftinft im- mortal Bodies, Jike unto their God, afcend to meet the Lord in the Air, and with him and his mighty Angels, as fwift as Thought, enter into that infinite vaft new Heaven and new Earth above the Stars, whofe aftua! Sin was never committed againft him, there vifibly beholding his glorious Perfon Face to Face •, and the Perfons of elcd Men and Angels naturally fmo-ing nev/ Songs and glorious Praifes, in Eternity to Eter- nity, unto their blefied Redeemer. Thrn immediately alfo fhall the Reprobates appear out of the Dufl, with Bodies of a defcending Nature, according to their former earthly Mindednefs. My Meaning is this, their Bodies fpiritually be as dark as Pitch, naturally as heavy as Lead ; and their ov/n Spirits fhall be the Devil, and their own Bodies iliall be their Priibn of Hell ; which, through the Abfence of the Voice, or Motions of the Spirit of God in them as for- merly, and the Prefence of ail their former Glory, and fihhy Thoughts, Imaginations, Adions, and their Defires, their Spirits fhall burn with an envious living Death and dying Life, be- yond all natural Fire wha^foever •, and their Flefli fhall burn above all natural Brimftorje, never feeing one another's dread- ful Faces, nor flirring their Bodies from the PlJ&e they appear in to all Eternity. And the Reafon of this their utter Dark- nefs, both within and without alfo, will be this, becaufe the Suoj Moon, and Stars, with all their natural Lights within this An Epijile to a Kin/man, 6i this World, through the Abfence of the Lord Jefus, wili go out hke the Snuff of a Candle ; and all the Glory of this whole World, from the FirmamcRt of Heaven to the Earth, "will be burnt up, and vanifh like Smoke, and come to nothing ; the Seas and Rivers, or Springs, ihall be dried up, as if they had never been, and the Earth that we now tread upon fhall be like unto the fiery burning Sands, fuitable for thofe hellifli Firebrands, who, at this Time, in the Days of their Mortality, defpifed to yield Obedience to the fpiritual Perfon of the Lord Jefus Chrift, and feoff at all Purity in his angelical Saints. You are my beloved Kinfman in the Spirit, if you are made one with what I have written ; for as fure as the Lord liveth, and as certain as you are a Man of Flefh, Blood, and Bone, what I have written is as true as Truth itfelf, and will fuddenly come to pafs. Oh ! bleffed are all thofe which long for the fecond and laft appearing of Almighty God, who alone, by his own precious Blood lliedding, hath redeemed eled Man- kind from the Wrath of eternal Death, before-mentioned in this Epiftle. Tour Kinfman, in the only eternal pure Being, and glorious Fountain of all Streams, in elect Men and Angels, tha Lord Jefus Chrifi, infinitely tranfcending all Heavens^ Angels, or Men^ yohn Reeviy The Son of tValter Reeve, deceafed, commiflionated MelTenger of the Lord Jefus Chrift, by Voice of Words from on high, What [62 ] What was from Eternity. An Eplftie concerning the only true Gody of his glorious Throne^ and the pure Creation^ from that which is falfe. MY fpiritual Friends, and beloved Brethren, in Things of Eternity, being infpir'd in fome fmall Meafure with the Original of all divine Delight, it being my principal "Work, defigned from the Mod High, what 1 receive from the Lord Jefus Chrift, who is the eternal Being, that I freely de- clare unto you. : Now I knov^' you that are fpiritual indeed cannot pofTibly defpife the Letter called the Book of the Scriptures, or vifible Records of invifible Eternities •, v/hy, becaufe you know that without Words it is impofTible to demonftrate Things to one another -, therefore I fhall nominate the Letter before I fpeak the Mind of the Spirit. This Epiftle is to you, which are made capable to compre- hend all Opinions or high Notions that are or fhall appear to be, becaufe your Spirits are made virtually one with Eternity itfelf •, but not efTentially one, for then there would be no Diflindlion between the Former and the formed j for this I would have you to underftand, that the Creature, Sun in the Firmament, is a diftind Body or Circumference, about the Bignefs of a fquare Chamber, whatlbever lying Sophifters, by their Imaginations, tell you to the contrary \ from the Lord I know it to be Truth. Now you know that the Body or Effence of the Sun always hath its Abode where it is fixed, ever running its Courfe round the Firmament called Heaven, where it remains in its Ellence till Time is no more *, alfo you know that virtually it giveth forth What was from Eternity. 63 forth its Light, Heat, and Strength, into natural Things, that feem to be abfblutcly dead ; which natural Vertue occafioneth Life and Joy in the efiential Body of the Sun, to all fcnfible or rational living Creatures. So likewife it is with the invi- fible Son of God, the eternal Creator ; for he is a diftincl glorious Being, by Vertue of his Word, fixed, as it were, (in refped of his bodily or perfonal Prefence) in the invifible hea- venly Glory, where eledt Angels remain until Time be fwal- lowed up in Eternity, And virtually, motionally, or fpi- ritually, from his glorious Body, fliineth all glorious Light and heavenly Life, into the Spirits of ele6t Men and Angels, ever retaining his efiential infinite Glory in himfelf to himfelf, that the uncreated Being of Beings-may remain in his diftintt decreed Form or Center to Eternity ; that uncreated Glory may glory in its own eternal Glory, and the created Glory may glory not in itlelf, or any Light or Life within itfelf, but in the Glory of its Creator, who is the Fountain of all Light, Life, and Glory, vlfible and invifible. That which is to be treated upon in this Epiftle is, What there was from Eternity : Whether there is any other IVorld^or create^ Being, or Place, beftdes this : Alio, ^hat the true Creation of Cod is, from the lying Imaginations, which is the Devil in Man. In the xith of Hebrews, Verfe 3, it is thus written : Through Faith we underftand that the Worlds were ordained by the Word of God, fo that Things which are feen are not made of Things which did appear. And in the 13th, 14th, 15th, and 16th Verfes of the fame Chapter, are thefe Words : And they con- fefjed that they were Strangers and Pilgrims on the Earth ; for they that fay fuch Things declare plainly that they feek a CouH' try ; and if they had been mindful of the Country from whence they came out, they had Leifure to have returned ; tut now they defire a better, that is, an heavenly one •, wherefore Cod is not afloamed to be called their Cod, for he hath prepared for them a City. Compare thefe Sayings with the xivth of John, ift, idy and 3d Verfes, and there you may fee, that have the fingle Eye of the heavenly Glory within you, who this God is that hath prepared that heavenly City, Place, or Kingdom of eternal Glory, chiefly for you which own no other God nor Father, nor eternal Spirit, nor Creator, nor Being of Beings, but the Lord 64 What was from Eternity. Lord Jefus Chrift alone -, that Man of all immortal Crowns, of eternal Glory, infinitely tranfcending all Heavens, Angels, and Men, who, in the Days of his creaturely Condition, faid unto his Chofen ones, Let not your Hearts be troubled -, ye believe in God J believe alfo in me. In my Father'' s Houfe are many Man/tons •, // // were not Jo I would have told you. I go to pre- pare a Place for you ; / will come again, and receive you to inyfelf', that where I am, there ye may be alfo. And in the lafl: Chapter of the Prophet Ifaiah, the firft Verfe, Thus faith the Lord, the Heaven is my Throne, and the Earth is my Foot-Jiool. And in the firft of xht A£is, and the nth Verfe, it is thus written : Te Men of Galilee, why fi and ye gazing into Heaven 5 this Jefus which is taken up from you into Heaven, fhall come as ye have feen him go into Heaven. And in the 23d Chapter of St. Matthew^ Verfe 22, He that fweareth by Heaven fweareth by the Throne of God, and him that fttteth thereon. I might mention many other Records in Scripture to this Purpofe, but I have fpoken too many already, to thofe dark Lights which difown any God, or Scripture, or Glory to come, or Immor- tality, after the difTolving of this Mortality ; but Glory of an Immortality of Eternity, which is in them already, and yet after Death they are utterly ignorant whether they fhall have any Being at all, mortal or immortal, but blindly fuppofe an eternal fwallowing up into an unknown glorious Being, or elfe an eternal ceafing to be. I know unto you that have received the fpiritual Oil of di- vine Faith, in the Truth of holy Writ, which is quoted from the vifible Record of Scriptures, is fufficient to prove that there is another created World, or refidential Place of Glory, befides this, where the glorious Perfons of God, eledt Men, and Angels, iliall folacc themfelves together, to all Eternity. Again, You may underftand the Throne of God's Refi- dence in Immortality is no Ways like this Foot-ftool of his Majefty ; for we know that this Global World is enclofed all with a Firmament, as with a brazen Wall. And why think you is it fo ? Truly and chiefly to keep within its own King- dom the dark Imagination of angelical Serpents, that they may only pry into the Secrets of all Things within this Orb. But as for the new Heaven and new ^arth, above the Stars, it is a Place What was from Eternity: 55' a Place of Glory, fuitable to a God of Glory : I mean in re- fped of its Height, Length, Breadth, or Compafs, it is of an 'infinite unmeafurable Vaftnefs. For it muft needs be fo ; Why ? Becaufc in the Place of the eternal Being's Glory, there is no Sim^ Moon, nor Stars, nor Firmament : And where there is np Firmament, there is no Bounds. v for you acknowledge the Creator to be boundlefs, and fo is the Kingdom of Glory, where the Refidence of his immortal Perfun is eternal. In the 2ift of the Revelations, at the 23d Verfe, it is thus written, And their City hath no Need of the Light of the Sun, neither of the Moon, tojhine in it, for the Glory of God did lighten it, and the Lamb is the Light of it. And in the laft Chapter, and the 5th Verfe, And there /hall be no Light there, and they need no Can' die, neither the Light of the Sun ; for the Lord giveth them Light, and they Jhall reign for evermore. And this by the Way. There is not any Thing can reign eternally, but that which is a diftinct Glory in itfelf ; and there is no Glory, or Excel- Jency whatfoever, whether mortal or immortal, can pofllbly have any fenfible Being, without a diftinft Form, to poiTefs its Glory in. Moreover, The Refidence of Glory, of neceflity muft be k Throne of infinite Circumference: Why? Becaufe if it were inclofed as this World is, then, inftead of fpiricual Liberty, it would be a Place of Bondage, like unto this. Becaufe the glo- rious Perfon of God, eledt Men, and Angels, which of Mo- tion are fwifter than Thought, would be prevented from af- cending, or defcending in it, for Variety of fpiritual Glories, according to their divine Natures. For you know, that if our Bodies, within this lower World, were as fwift of Motion as our Thoughts, our Spirits would then be in more Bondage than now they are, for want of Room to pafs to and fro, ac- cording to their fpiritual Motions ; becaufe if the World were ten thoufand Millions of Miles in Height, Length, Breadth, or Compafs, and no more, you know that a fpiritual Body would afcend as fwift as Thought, as if it wepebut one Mile, or Fur- long only. So that now you cannot be ignorant, but that a glorified Body muft have a Kingdom, and Throne of Glory^,^ K - of 66 What was- from Eter?iity, of an infinite Vaftnefs, according to its Nature, to difpiay its Glory in, or upon, for its unutterable Satisfadion. V Again, You know that it is the Nature of the Spirit of Rea- fon in mortal Men, to defire to know the Height, Breadth, Length, or Compafs of the World it refideth in rand becaufe it cannot attain to its Defire, therefore it is unfatisfied. So likewife you may undcrftand on the contrary, that it is all fpiritual Satif- fadion to the Nature of divine Faith, or Truth, in the fpiritual Bodies of Men, in the World to come, not only becaufe they have no Defire in them, to know the infinite Vaftnefs of that Kingdom of Glory they eternally are to remain in, but alfo becaufe it is incomprehenfibly beyond all Defire in the Creature of the Knowledge of it. Again, Some may fay, if there be fuch a Place of infinite Glory, for the Perfons of God, eleft Men, and Angels, eter- nally to inhabit in, (the which cannot be denied, according to your Scripture- Arguments) our Defire (if known unto you). IS to know. Whether the infinite Place of heavenly Glory was In that Condition it is now in from Eternity \ or, whether the Creator^ by the almighty Power of his Word fpeaking^ formed, it of nothings or made it from or by a Word fpeaking only^. To- this great Query, from the Gift of the infallible Spirit of divine^ Glory, I anfwer ; in refpefl of the infinite Vaftnefs of the Place, of Glory i:felf, it was eternally fo -, but in refpeft of its created- Form, it had a Beginning to itfelf. My Meaning is plain, and' eafy unto you, which are ftrong in the true divine Faith of the^ true God. The Subftance of Earth and Water, or a Placi- and Being for its Refidence, muft needs be from Eternity, in thePrefenceofthe eternal God ; ibthat I would have you clear-; ly to underftand that it cannot pofi^ibly be otherwile, but thar- that infinite Place, which is the Throne of God, and this finite' Being or Place, which is the Foot-ftool of- his Majefty, was? from Eternity, in refped of their Subftances and Refidences,^ only they were in themfelvs Matter both dark and fenfelefs;"' and fo without Form, and void : But on the contrary you may' underft^od, that the uncreated or glorious Power, or ECfence of God, was alone, in refped of any Creature's vifible Uving- to themfelvs in .his Pfefence> for his heavenly Society, for the: ,;L Mani- What was from Eternity. 6^ Manifeftation of his infinite Wifdom, Pov/er, and Glory, for thofe angelical Creatures, that fhould be forme.d By him* of that dark Subftance, or fenlelefs Earth aforefaid. Again, But you may alfo underftand, that the divine Form, or Perfon of the Creator, in its own Nature, was of an it\i- rnortal, bright, burning Glory, both within and without •, and in refpeft of his divine Vertufs, the holy Spirit of fiery Faiths and burning Lovd, and ail other fpiritual Excellencies, did ef- fentially reign in his heavenly Form, infinitely over-flowing like unto a Chriftal clear Fountain, with all Variety of new- heavenly Wifdom, and tranfcendenr. glorious Delights, to fo- lace himfelf withal I hope in Time that all the Chofen ones of the Mcfl High fliall clearly u'nderftand that it is impoflible for God, "Man, or Angels, to pofiefs any Joy or Glory at all, iinlefs they have a diftinil Form or Body of their own, from all other Forms, fenfibly to enjoy that Glory unto themfelves. I do not deny, but through Union of Spirits alfo, there is un- utterable Joy and Glory in one another \ but I utterly deny that any Spirits are eflentially one, or that there are any fenfible living Spirits without Forms, to difplay their Life in, or ever fliall be, whether mortal or immortal, vifible or invifible. Thus ye bleffed Ones of the Mod High, by the fingle Eye, of your moll holy Faith, you are made to fee that your God, from Eternity, was a glorious diftind: Form or Perfon, in Form like unto a Man, before he became a Man, oi^ took on him the Form of a Servant, or a Man : As it is written in the Second of the Philippians^ Who being in the Form of Gody thought it no Robbery to be equal vnlh God, but, Be made himfelf of no Reputation^ and took on him the Form of a Servant, and ivas form* d in the Shape of a Man. Thus you may fee that the only wife God, the Lord Jefui Chrift, was an immortal Form, before he became a mortal Form of Flefli, Blood, and Bone ; and although the Immor- tality of his divine God-head, with the Brlghtnefs of his glori- ous Form, was wholly tranfmuted, or mortalizcd into the. Condition of a fpotlefs Man, or Creature i yet the vifible Form of his former invifible Form, with the Purity of his divine Nature, was never changed, nor poflibly could be. K 2 Buc 68 What was. from Eternity. But to go forwards to- the Point. Wherefore this ferves for the Reproof and Condemnation of that grand Error, naturally flowing from that lying Imagination of Men, which is as old as the evil imaginary Angel himfelf, concerning Creation •, (that is to fay) That to create or form a Thing, is to make it by a IVord fpeaking^ without any Matter or^ubjiance at all. Further, And if they were convinced to acknowledge, ac- cording to the Truth of Scripture-Records, that God "formed Men and Angels, and all other Creatures that he had made, of material Earth and Water, or any Thing elfe ; yet they fuppofe that thofe Subflances of Earth and Water, were not in the eternal Prefence of God •, but they fay, that God, by the Power of his Word fpeaking, made them of Nothing. Behold., this is contrary to Faith, yea, and Reafon itfelf. Why ? Becaufc then this will follow, that Earth and Water muft needs be the Creator, or divine Being itfelf; and fo, by the Sequel, there is no God at all, but Nature ; and fo all Things that appear to be, were from Eternity, and will fo remain to Eternity. There is no avoiding thefe Abfurdities. Again, If Men were afliamed of this their Error, and fliall confcfs, that from Eternity there was a Creator of a fpiritual Subdance, then without all Contradi6tion, from Eternity, there muft of necefiity be a refidential Place, or Being, for the God of Glory to difplay his elTential Life or Glory in, or upon. Therefore Earth and Water, and its Place of Refidence, muft of necefTity, from Eternity, be in the Prefence of God, they being diftind in their Subftances, from his glorious Eflence, or divine Perfon. So that now, by the divine Speakings of God in you, ac- cording to holy Records, you may eafily underftand, that the Creator formed all Things, or Creatures, in both Worlds, of fome Matter, or Subftance ; and that without Materials of Earth and V/ater he created Nothing that is made, neither^ poffibly could. Again, You may underftand alfo, that it is the very Nature of that unclean Spirit, the Devil in Man, to imagine a Creator and a Creation, quite contrary to the Truth of divine Records,, utterly abhorring that God and his (^rea^iops in tlie le.aft Me^- r>f* ''' " lure What 'was from Eternity* - 69^ fnrc can be made manifeft to his Creature. But the imaginary Devil in Man loves to hear, and fpeak of a Creator, and of a Creation, and of a heavenly Glory, and of a. helliOi Mifery, that no Man can poffibly be capable of in this Mortality to comprehend the Truth of any fuch Things ; or at lealt, if any thing to this Efifed may be known, they affirm it only makes a Man happy in this Life, but whether there is any certain Knowledge of any Thing that fhall be after Death, this they utterly deny : Why ? Becaufe as yet the true divine Light of the true God hath not fhined into their Underftandings, as to the Afllirance of eternal Life -, for I aflfure you, from the ever- living God, that in what Soul focvcr the eternal Being fliinetli in Life unto Life eternal, in fomc Meafure the Things of Eter- nity that Ihall be after Death, or when Time is no more, is manifefted unto that Soul. But indeed, (for the moft Part) the Caufe why Men remain dark in this great Secret of Things of Eternity is, becaufe they are under the Power of fome fecrec Luft or other, which they love as their Lives, not heeding that the Wages cf Sin is Death Eternal, and the Fruii of Rigb- teoufnefs is Life Eternal, both manifefting their EfFefts in due Time. I could fpeak more of the Folly of this Error in Men, of their imagining of God's creating the two JVorlds of Nothing ; but it being fo ridiculous, it is not worth the while, and I know a few Words are fufficient to the Wife. Again, You which have received the divine Faith, and pure Love, of the glorious Spirit of the Lord Jefus Chrift, unto Life Eternal, may know that this is the true Meaning, or Mind of the Spirit of the eternal Being, in the Word [^creating] (that is to fay) that the glorious God, by the Power of his Word only, fpeaking into, or unto, thofe fenfelefs Subftances of Earth and Water, immediately from thence, to produce what feveral Natures he thinks fit, and Forms fu it able to their Spirits: or Natures, and yet to retain his own. divine Nature and Form t;o himfelf, diftind from all thofe Natures and Forms that he hath made j and yet all thofe created Spirits are pure alfo in their Kinds, though they are of Variety of Natures to each qth§r. . ;; . .. ;. Again^ 70 ' What was fro-m Eternity* Again, The Power of Creation, cr'Tranfmntation, lieth m the new creating, or changing the Condition of Things ahxady created, yfi /or Ejr^;;?/;/^, God, for his Prerogative, Will, or Plealure, to manifeft the Glory of his intinite Power, either by eternal Condemnation, or Salvation ; to tranlmute the moft glorious Angel in Heaven y to become the chiefell Devil in He!l,'<)r in Flefli -, and to convert one of the greateft Devils by Nature on Earth,- to become one of the moft glorious Saints in Heaven. Cain and Mary Magdalen fiiall bear Witnefs to what- I have written, in due Time, of this Particular. Again, If you underftand the infinite Power of a Creator making all Things new, by the Power of his Word or Decree, and his turning the Bodies and Souls of Mankind into Dufl again, from whence they were taken, Is it not a wonderful new Creation, in the Jaft Day, or End of Time, for the Creator, by the mighty Power of his decreed Word-fpeaking only, though there be ten hundred Times ten hundred thou- fand feveral Spirits mixM together in the Duft of the Earth ; yet to make every Seed, or Spirit, to bring forth its own Body, or Form, that he lived and died in? (that is to fay) He that had the divine Seed of God remaining in him, fhall appear with a glorious Body, like unto his God to Eternity ; and he that had the unclean Seed of curfed Imagination remaining in, him, Ihall appear with a Body of nothing but fpiritual Dark- ncfs, of unfpeakable Mifery, for everlalling. As the Tree . falleth, fo it lieth. ^ ' Again, Is it not a wonderful Thing, for the God of Glory, of the fame Lump> to create one Man, to be of his own divine Nature, and Form, and in due Time, to make him eternally glorious like unto himfelf ; and to create and form another Man, to be of a contrary Nature, nothing but Darknefs of Shame^ and Confufion of Face, or Spirit, for everlafting ? So much concerning the true Creation of God. Again, Notwithftanding the dark imaginary Spirit of Man, by taking thought never fo long, cannot poflibly make one Hair, either white or black, to cover his Head if it were bald : Yet he can teach his Creator a Creation beyond the Wilciom of God himfelf i » Creation which cannot poflibly be. For he .What was frojn Mt'ernify, 57 1 he is fo wife in his own Conceir, that he iniSgines, if he had been the Creator, he could have made Materials of Earth and Water of nothing at alJ, even by the Power of his own Word fpeaking only, as well as have formed what he plcafed of thofc Materials afterwards : Or that he could have formed it only by his Word fpeaking, without any material Subftance at al/. Thus being Ihut up in utter Darknefs, he calls his very Reafon tlie divine Nature of God, when God knows he nor no mortal Man t\{t hath any pure Reafon at all j but his Underflanding is all Confufion, in refpe6l of knowing any thing of the Matter, or Manner, of the true Creation of God, or any eternal fpi- ritiial Things which as yet are invifible to Mortals, but vifible only to Mofes, Elias, Enochs and the elect Jngeh, in the per- ibnal Prefence of the Lord Jefus Chriil, God- Man, or Man- God, blefled for ever and ever. Again, For want of the true difcerning of the divine Voice of the Holy Spirit of the true Faith, to diftinguifh between the Voice of God's Spirit, and the Voice of their own unclean Spirit, the Devil in them-, they call God the Devil, and the Devil God ; and fo they being left^^ 'vvjUiPfily are. ignorant, of any other World, or God, or Angels, or Glory to come, but what is within this World only. The which Orb is but the Foot-ftool of our God, it being but as a Mole-hill, to a mighty Mountain, in Comparilbn of that eternal Kingdom of Glory, which is above the Stars, without the Glory of this perifhing World, pyherefore^ becaufe they are referved under the Guards of eternal Darknefs, from this their utter Darknefs, they judge themfelves only in the eternal Light, and blafphemoufly call themfelves, who are mortal Dull, Eternity, everlafting Love^ or / am^ and there is none befides me^ or one -pure Beings with the Creator^ wholly taking all the glorious Titles of the Eternal Majefly upon them, who by no Means will give his Glory to Men or- Angels, either of his Nature or his Names. Again, \i a Man talks v/ith thefe high flown Atheiflical Notionifts, concerning Knowledge of any God at all, or of a Life to come, they abhor it, becaufe it is hid from them. But they love to fpeak, or hear of an unknown God, which they call an infinite, invifible, incomprehenfible Spirit, which ^ (as yj% What was from Eternity, (as they fay) is eflential in all Places, and all Things, at once ; and feeth all Things, heareth all Things, and underftandeth all Things particularly, and yet hath no E(^-es to fee, nor Ears to hear, nor Spirit to nnderftand any Thing at all, through any diftind Form, or Perfon of his own. This is the blind Reprobates World, or imaginary God, only of bare Words, •who are left under eternal periihing Darknefs. *^- ;ti;;j;xi .ju ■ And fo much concerning what was from Eternity^ with a' true fpiritual Diftindlion between the true Creation and the falfe, and the true God and the falfe God. A gene- ( 73 ) ^ (remral *Treatife of the Three Records y cr Difpenfations, Written in the Tear of my Commijfwv, received by Voice of the Lord J e [lis from Heaven^ ^651, and in the zytb cf July ^ 1652, by Revelation from the Man J e fits y my God alone y imto all the Elet'i^ that look for the Appearing of the One onlyj immortal^ invifible^ wife God^ and alone eternal Father^ the Lord J ef us Chrifi, God, bleffed for ever, of all the Ele^y Men and Angels. By John Reeve, and the Holy Spirit's true Minifier of the third and laJtDifpenfation of the Lord Jefus, unto all the EleSi World. THERE are three Difpenfations, or Commifllons of the Lord, unto the Ele(5l World, and but three. The Firfi of Mofes and the Prophets. The Second of Jefus and the Apoftles. The 'Third and lafb are the 'Two Wittieffes in the Eleventh of the Revelations : Who are the true Minilters of the Holy Spirit, revealing or declaring the Mind of God, the Man Jefus, unto all the Eled: World, who arc the Seed of the Woman, the Children of Faith, which is the divine Nature of God. Again, I declare by Revelation from the Lord Jefus, that all the Lord's Commiffioners have Power given them to blefs, or to curfe, and it is fo -, therefore it had been good for them that are left to defpife them, that they had never been borti. Again, The three Commiffioners, and they only, areClirift's "Witneffes, becaufe they have the Gift of the Holy Ghofl, or Spirit of Revelation, to interpret the Scriptures; therefore nil that are faved, fhall bow unto the Revelations of God in them. Again, I declare from the Lord Jefus, that all the Prophets, and Priefts, that were in the Time of Mofes, were Liars, ex- cept they were called of the Lord, as Mofes and Jaron were> or were called by Succeflion from them j therefore it is a mod L dangerous 74 Of the Three Records, dangerous Thing for a Man to take upon him the Place of a Prophet, a Prielt, or Levite, or Minifter, without a Commif- fion from the Lord. What do they, but offer ftrangc Fire un- to the Lord, as Corah^ Dathan^ and Ahiram did, before they were called to the Office, by God's Commiffioners, and bring a Curfe upon their own Souls? Remember JezaleTs Prophets : Were they not cut in Pieces for drawing the Princes Hearts from the true Worfliip of the living God ? And this their Ig- norance of God was, becaufe they went before they were fent. Therefore lying Prophets, for Silver, are in a perifhing Condi- tion, with ail the Scripture-Merchants in the World. Again, I declare from the Lord, that Mofes was the firfl Prophet that wrote Scriptures by CommifTion from the Lord. {Note) By Infpiradon from the Spirit of Revelation, God wit- nefling from Pleaven, by Signs and Wonders, that his Com- miflion was from the Lord. Now the CommifTion of Mofes was full of Ceremonies, Or- dinances, and Shadows, concerning Things to come, very- tedious unto the People. So long as the CommifTion of Mofes and the Prophets continued, there was no Nation under Heaven had any Thing of true Worfhip of God, but the Jews only, and thofe that joined with the Jews ; becaufe the Oracles of God were committed to the Jews only. Salvation is of the Jews, as it is written. Again, I declare from the Lord Jefus, that the Law of Mofes, both moral and ceremonial, with all the Jewifh Obfervations, or Worfhip whatfoever, did belong to the Jews only ; and this their Worfhip continued until Chrifl, and no longer, who was the Giver of the Law, and the Fulfiller of that Law only, and the putting down that Worfhip, and obferving of the Law di Mofes for ever. Therefore accurfed be that Man that fets up the Worfhip which God pulls down, or pulls down that Worfhip which God fets up, until God remands it himfelf ; for that is adding and diminifhing of the Word of God, in the Book of Scriptures. Again, I declare from the Lord, that the Sword of Steel did belong in Mofes* ^ CommifTion to the Nation of the Jews, and never to be ufed in the two CommifTions following, by any that profeft the Faidi of jefus, being utterly unlawful by the Of the 7hree Records. ^^ the Command of God, the Man Jefus, in his fecond Com- miffion. Again, I declare from the Lord, that God never revealed to Mofes^ nor any of his Prophets, in what Manner his Worfhip fhould be in the fecond Difpenfation, by Jefus and the Apoftles, becaufe he will have ail the Honour-, therefore by his own Wif- dom his Counfds are unfearchablc, and his Ways pad finding out. Again, I declare from the Lord, that every true Commifli- onerhath the feverai Manners of the Worfhipof God committed unto his Charge, to declare unto Men, and that when the fecond Commiffioner declares his Mefiage of Worfhip from the Lord, then the Worfhip of the firji MefTenger is ended, never to be more. So like wife when the third and lajl Com- mifTioner declares his MefTage of the Manner of Worfhip of God, then is tht fecondCovnm\{^\on ended likewife for evermore. Thus every CommilTioner is to mind his own Charge only, and and to be faithful in his Trull, having nothing to do with one another's CommifTion, concerning the Worfhip of God, but to be faithful unto God, in all Things committed to their Charge, that they may give up the Account of their Stewardfhip with Joy, receiving that Reward, or Crown of Glory, with the Lord Jefus, in his everlafting Kingdom. Thus Mofes was faithful in all his Houfe, with the Prophets, in the Time of the Law, unto the End of their CommifTion, all of them fuffering Perfecution for their MelTage-fake, and fome of them Death itfelf. Again, I declare from the Lord, that the Jews^ long before the CommifTion of Jefus, appeared, perfecuted, and put to Death the true CommifTioners, and Interpreters of the Law of Mofes ; and when they had fb done, they got up into Mofes\ Chair, not being fent, but by Violence, and fo became the Scripture-Interpreters, that was given to Mofes and the Prophets only J and finding that being the Lords of the Letter of Scrip- ture, and fkilfully merchandizing them, great Honour and Wealth came thereby, making them equal with the Princes ; they took Counfel together, and made a Decree, that none but the Learned only Ihould meddle with the Interpretation of Scripture. L % Thus 76 ' Of the l^hree Records. Thus tlie Jcic;; put th^e true Prophets to Death, that de- clared the iVlc-fr.ige of God freely'; and then their Children painted the Sepulchres of the Prophets, and fet up their "Writings by a Law, becaufe of the Glory that came thereby. Thus thefe Scripture-Ufurpers fate like Kings, in Mofes's Chair, uncontrculable, as if they were the Lord's Commifii- oneis, until the coming of Jefus and the Apoftles. Again, I declare from the I^ord, if the Jews that fate in Mofes'fi Chair had been Interpreters of the Law by JConimif- fion from the Lord, then would they have known the Law- Giver, the Lord Jefus, and have yielded Obedience to him, as John Baptift did, he being the true MefTenger of the Lord ^ but quite contra'.y, Devil-hke, being of their Father the Devil Cai;'7, who (lev/ the firft Al^el. So the Children of Cai}7, the learned Scribes, and Pharifees, flew the Lord of Life and Glo- ry, the Heir of all Truth, that the Inheritance of the Inter- pretation of the Letter of the Scripture might remain in the PoflefTion and Pov/er of the Learned for ever. But Jefus, whom they flew, did often confound them cut of the Mouths of un- Icarnecf Babes and Sucklings, by the Power of his Spirit. As it is very hard for a rich Man to enter into Life, and that very few of the Rich will be faved, becaufe Riches blind the Eyes of die Underftanding ', (o will it be as hard for a learned Man to be faved, becaufe Learning draws forth the Pride of the Spirit of Man, making it uncapable of the Voice of Gods Spirit, charm it never fo wifely. Woe unto all learned Men, efpecially it they be rich, for Learning and Riches are the Snares of God, to draw Men into eternal Perdition. Again, I declare from the Lord Jefus, the Man of Glory, nnd my alone God, and eternal Father, that when this Jefus gave the y^t-(5«^ Commiflion of the Preaching of thQ GofpeJ, then all Obfervations of the Law of Moffs •wcrQiof.-no'Uk for ever; w'hether Circumcifion, or the Jewiih Sabbath, or New- moons, orTythes, or any Sacrifices under the Law whatfocver; becaufe all Worfhip of the Law of Mofis were but Types and Shadows of the Worfhip in Gofpel of Jefus ; therefore all that are .gone back to the Law of Mofes- are under the Curfe, •as if'is; ■written, Curfed be. every me thai continueth not in the Lawy tsdo it perfe^ly. Again, Of the Three Records » 77 Again, In the ConDmifTion of the Gofpel of Jefus, given unto theApoftles of Jefus, there were Ordinances alfo for Bap- rifm, breaking of Bread, preaching the Gofpel in Seafon, and out of o( afon, meeting together the firft Day of the Week, not oblerviiig it as a moral Sabbath, but as Wifdom directed them for Conveniency, once a Week, for the Confolation of one another. They met upon the firft Day of the Week, which is called the Lord's-Day, becaufe God upon that Day rofe from the Dead. Not but every Day is a Sabbath, or Lord's- Day, unto true Chriftians ; for he that is entred into Faith, is entred into his Sabbath, having refled from the Wo; ks of the Law, from al! ceremonial Obferving of a Sabbath-Day, or any other Ceremony of the Law o^ Mofes whatfoever. As God entred into his eternal Sabbath's Relt, the feventh Day, Cas it IS written) when he had finifhed the fix Days Work of Creation, by the Powerof his Word-fpeaking. So that Faith is the true Sabbath of all the ElecV, who walk not after the fleflily Worfliip of Men, in obferving a Sabbath-Day, or the like, but are led by the Spirit of God, the Man Jefus, to offer a fpiritual Sabbath of Faith, and Love to God, all the Diys of their Life; which is a full Teftimony to their' Souls of their keeping a fpiritual Sabbath with their God, the Man Jefus, eternally in the Heavens. But the Sabbath of the Reprobate Hypocrite is a vifible Day, as Sunday^ or the like, fometimes doubting whether Sunday is the right, or Saturday. Ihus they are to feek of the Sabbath, concerning the Day, and (o of their God ; for they that are ignorant of the true Sabbath, muft needs be ignorant of the true God. Thus all the Worship of the Lveral formal Hypocrites is all outwardly, to the vain-glorious fleililyEye, and in Bondage to Sin, therefore und?r the Curfe and Wrath of God for ever; becaufe God hath not revealed unto them that fpiritual Sabbath of Faith, to purify their Hearts from all UnrighteOufnefs, making them to underftand that Obedience is the Saobath that God requires, and not Sacrifice. God's Sabbath is Obedience, and the vifible Sabbath is Sacrifice. Woe unto all that defpife this Triuh ! it had been better diey had never been born. Again 78 Of the Three Records. Again I declare, by Revelation from the Lord Jefus Chrift, that his fecond Difpenfation, or CommifTiofr of God given to the Apoftles, with all the Ordinances contained in that Dif- penfation, continued no longer than the putdng to Death and banifhing of the CommifTioners in lae ten Perfecutions, which continued about 300 Years, fince that Time (it being 1350 Years) 1 declare from the Lord Jefas, there hath not been one true Interpreter of the Mind of God in the Scriptures, to preach the cverlafting Gofpel of Jefus Chrilf, by Commiflion from Heaven, unto the Seed of his own Body, the Eled •, but they have ail climbed up the wrong Way •, idle Shep- herds, that the Lord never fent, therefore few of them will be faved in the Day of the Lord. What are they but fpiritual Witches, blind Leaders of the Blind, therefore both mull needs fall into the Ditch -, Children of Cain^ and Merchants of the Word of Life, almoft all of them Defpifers of the Spirit of Revelation, which is the only Teftimony of a true Meffenger of the Lord. Woe unto them that have gone the Way of Balaam^ loving the Wages of Iniquity ; for any Man to preach or prophecy, without a Commiffion from the Lord, is but a Work of Ini- quity. For how can he preach unlefs he be fent ; for the Lord is one with thofe that he fends, giving them Power to blefs all thofe that receive their Meflage, and to curfe all thofe that fhall defpife it. This is the Power of every true Commiffioner or Meffenger of the Lord Jefus Chrift j and whofoever hath not this Power in his Commiffion, was never fent of the Lord. No earthly King giveth a Commiffion to his Servants, but this Commiffion is powerful to all them it concerns. Again, the Apoltles Commiffion and Ordinances being finifhed in the ten Perfecutions, then the Children of thofe that put them to Death took Poffeffion of the Apoftles Chair, as the Children of the Jews took Poffeffion of Mofes\ Chair, when their Fathers had put the Prophets to Death ; and when the Apoftles were put to Death, their Children that put them to Death painted their Sepulchres, fetting up their Writings by a Law, that none but the Learned only Jhould be the Scripture Interpreters ; and fo it hath continued, where-ever the Scrip- ture came, almoft to this Day j the Magiftrates and Minifters joining Of the Three Records, 79 joining together to maintain the Power of the Scriptures in the Hands of the Minifter, by a Law from the Magiltrate •, which Minifter is to the Magiflrate a falfe Prophet. When thefe Scripture-Merchants had purchafed to become the Scripture- Interpreters, by the Blood of the Apoftles, then did they piece the old Cloth to the new, and fb made the Rent worie. They have fo mixed the Writings o^Mofes and the Apoftks toge- ther, both in Books, Chapter?, Lines, and Words, through- out the two Teiiaments, that no Man can find die Truth, but by the fame Spirit that fpake them, by the Mouths of the Prophets and the ApoftJes. Again I declare, that all the Miniftry that was, or is grounded upon Magiftracy, fince the coming of Chrift Jefus in the Flefh, and fince the CommifTion of Jefus to the Apo- ftles, are nf)t of the Lord ; the Lord fent them not, it was the Magiflratc, their Lord, fent them ; therefore their Rev/ard is from him, which is the Penny of this World only. Again J declare from the Lord, that no Magiftrate did ever own any of the Miniflers or Prophets of the Lord, as to eftablifh their Miniftry in their Dominions, but thofe CommifTioner- Magiftrates under the Law, in the Time of Mofes \ therefore the Magiffrates, in the Time of the Apoftles, not being Com- mifTioner-Magiftrates of the Lord's, inltead of owning the true Apoftles of the Lord, they perfecuted them to the Death ; like unto thofe Gentile, Heathen, Non-Commiffiofiate- Magiflrates, in the Time of the Law, as Pharaoh^ and fuch as he was. Neither did the Apoflles own the Magiftrates for the Defence of their Miniflry, knowing that the Lord had not fent them, nor appointed them to receive it, but had left them to perfecute it, to their own Deflrudion, for ever. Neither will any Magiftrate own any Miniftry, fo long as the World endureth, but a Miniftry of his own fetting up > for the Lord hath left them in Darknefs, left they fhould be converted, and he (hould heal them •, as it is written, Which of tht Rulers have believed on him ? Again, "The Kings and the Rulers take Counfel together againji the Lord and his Anointed, And the Apoitle Paul faith, The Princes of this IVorld have nought in him. The 86 Of the three Records. The Apodle fpeaks as tho* there would very hardly one Prince or Ruler be faved (fince the coming of Jefusj! in the Day of the Lord \ becaufe, inilead of yielding unto Chrift's Crofs, that he may reign over them, they themfelves reign like Gods and Kings over their poor Brethren. Therefore in that Day my Goc, the Man Jefus, v/ ill fay. And thofe 7nim Enemies^ whether great or fr.idU that wciiU not that I Jljould reign over them^ bring them^ and Jlay them before my Face. Again 1 declare, by Revelation from the Lord Jefus, that the two Witneffes fpoken of in the eleventh Chapter of the Revelations^ is the third or laft Diipenfation, or Commiffion of God, unto the eled World ; and that John Reeve and Lodowick M-4gleton are thofe tv/o Witneffes or MinifTers of the lad Commiffion of the Holy Spirit, unto the End of the World. Again I declare from the Lord, that this Difpenfation of the Holy Spirit hath no Ordinances oi Obfervations annexed unto it, but is all fpiritual ; neither is there any vifible natural Signs ty*d unto it, nor Wonders, to fadsfy Devils that this Commiffion is from the Lord ; only this Commiffion being only fpiritual, as ic is written, And if any Man will hurt them^ Fire p-oceedeth out of their Mouths, and d.voureth their Ene- mies ; for God hath put the two-edged Sword of his Spirit into jheir Mouths, that, upon their pronouncing God's Curfe upon their Enemies, the Fire of God's Wrath feizeth upon their Spirits, to all Eternity 5 becaufe they that defpife them have finned againft the Holy Ghoft -, becaufe we only are the Minifters of the Holy Spirit, to declare unto Man what is the Worfhip indeed that God requires of his Ele(5t, until the Coming of Jefus Chrift. Again, God hath honoured them with the Spirit of difcerning his Ele(5t, that, upon their pronouncing of them bleffed, they increafe in Underftanding of the Scriptures, from the Holy Spirit, and are bleffed to all Eternity. Again I declare from the Lord Jefus, that all vifible Forms of Worfhip that are now extant in the World, is not by Com- mand from the Lord, but it is the Invention of Man's Ima- gination, from the Letter of the Scripture ; therefore as ac- ceptable unto God as the cutting off a Dog's Neck. I declare Of the Three Records, 8 1 I declare again from the Lord, that die vifible Worfhip that now is in the World, fet up by Magiftrates and Minifters, wliether publick or private, it: is fo far from being by Com- mifllon from the Lord, that ic is the chief Occafion of all Wars, and many other fecret Wickednefles, committed under Heaven. Thus all that are not quite blind, through the long Cuflom of the falfe Prophets or Priefts, fet up or countenanced by the Magiftrate, may clearly fee that none of them are by Com- miflion from the Lord, but falfe Shepherds, that went before they were fent; therefore but few of them will efcape the Ven- geance of eternal Fire in the Day of the Lord. Again I declare from the Lord Jefus Chrift, God alone, blefled for ever, that the Worlhip that now is, and ihall be to the End of the World, (Note) it is to hearken what the Holy- Spirit faith unto the Soul, a .d to yield unto it, and in io doing thou flialt never wane Peace. Thou flialt hear a Voice behind thee, faying, This is the Wa)\ ualk in it •, hearken unto that Voice, and yield Obedience unto it, and thou fhalt fee eternal Life abiding in thee. This is the Voice of God from Heaven, called the Spirit of Faith, or Revelation, filling the Soul with pure fpirirual Love, Patience, Meeknefs, and all other Vertues of the Holy Spirit ; which Holy Spirit is the only Minifter or Teacher of all the Elcdt, unto Life Eternal, even to the End of the World. They that are led by" this Spirit, they are kept from the committing of Sin ; I do not fay they have no Temptations or Motions of Sin from their own Spirits, but I fay the Spirit of Faith purifies their Hearts, giving them Power againft thole Motions or Temptations of the Flefh ; and lb their Bodies and Spirits being kept pure, are fit Temples for the In-dwelling of the Holy Spirit. For all that are born of God know the Voice of his Spirit, and have this Power over Sin, as I have declared ; foT the Spirit of Jefus is one and the fame in all his Eledl, only in a greater Mcafurc of underftanding the Word of God in the Scriptures to Ibme than to others, efpecially to the CommifTioners, who are fent to declare his Mind unto the Eleft -, as it is written of Pete7\ When thou art converted jtrengthen the Brethren. Thus God's Commiflioners have a greater Meafure of his Spirit than private M Chriftiansj 82 Of the Ihree Records, Chriftians, bccaufe they are made publick, and appointed to greater Sufferings than thofe that are private Believers. Again h is written, My Sb^ep hear my Voice, and they follow me -, that is, the new-born Eledl know the Voice of God's Spirit, and fo are made obedient to his Voice, and a Stranger they will not follow. The Stranger is the Voice of Reafon, which is the Voice of the Devil, that would draw the Soul from the Voice of Faith, which is the Voice of the Spirit of God, in all the Sheep of Chrift. Again, This bleffed Spirit gives Power unto the Eled to fhew Mercy unto their greateft Enemies, yea, and to forgive them, although they fhould kill them ; and gives a Man Power to leave all Vengeance unto God, unto whom only it doth belong. Again I declare from the Lord, all that are of this Faith are of one Spirit, and have Power given them to love one another as their own Soul ; yea, they have all of them Power given them to lay down their Lives for this their Faith, becaufe it is the Faith of the holy Prophets and Apoftles, the true Faith of jefus, the Power of God unto Salvation ; this is that Faith that keeps the Soul fpotlefs, from lying unto his Neighbour, and from all other Unrighteoufnefs whatfoever ; the which no othe^ Churches nor Opinions in the World do, but will lie unto one another for Gain, but this Church of Chrill. Once again from the Lord I declare, that this Church of Chrift only being the eleft, they only have the Spirit of Reve- lation of the Mind of God, always increafing in the Spirit of the Scriptures, and are God's only Lights in this World, and thofe that are appointed of God as his Judges over all their Enemies, both great and fmall, in the World, that defpife the Spirit of Revelation. {Note^) Again I declare from the Lord, that none can underftand what God is, nor what the Devil is, nor what is after Death, nor whether ever their Bodies iippear any more, nor no invifible Thing, but by the Spirit of Revelation •, which is the Voice of God, leading his own eledl S'heep and Lambs into all fpiritual Paftures ; whit ft unbelieving Lions, (Note) that defpife this Spirit, are hunger bit, yea, and fent empty away of all fpiritual Confolations. Again I declare from the Lord, that all that have this Spirit of Revelation, or Faith in the Man jefus, they know that there Of the 7hree Records. 8 j there Is no other God but the Man Jefus, that in his Perfon only the eternal Father always lived, and that there was never any other God, or eternal Spirit, or Father, but this Jefus only, that Man of Glory, whofe Goings- out hare been from everlafting ; and that all the Names or Titles in the Letter of the Scriptures, of Father^ or Jehovah^ or Melchizedech, or Jam.y or Eternal God, or Eternal Father^ or IVonderful Counfellor^ or Prince of Peace^ or Alpha and Omega i yea, and all other Names or Tides fpoken of in the Law and Gofpel, by the Prophets and the Apoftles, and the two Witneflcs in the Reve- Jation, they are all attributed unto this Jefus, the eternal God, and Man of Glory, who is a diftind God, in the Perfon of a Man, from all Creatures in Heaven, and on Earth, from all Eternity, to all Eternity. Therefore they that have this Spirit of Faith, they cannot take the Sword of Steel to flay their Brother, becaufe they know that Man is the Image of God -, neither can they go to Law with their Neighbour, whatever Lofs may come thereby ; neither can they take upon them any Place of Honour from the Lords of this World, becaufe their King- dom is no more of this World than it was to the Lord Jefus, who came on Purpofe to fhew unto his Elefl himfelf of his fpiritual Kingdom of Glory. And when they had tailed a httle of this fpiritual Kingdom, from that Moment, inflead of yielding to the Cuftoms of Nations, to make them honourable, they were made willing to deny themfelves, and to fuffer Re- proach with the Lord Jefus Chrifl:, becaufe they know there is no Way to the Crown of Glory with their God, but to drink the fame Cup of Perfecution and Afflidions as their Lord did before them. The Servant is not greater than his Lord. And this only is the Way of all the Eledl, until the coming of our Lord Jefus Chrifl:, the Man of Glory, God alone, blelTed for evermore. Again it is written, There are three that hear Record in Heaven, the Father, the Word, and the Spirit, and thefe three are one. (Note further,) There are three that bear Witnefs on Earth, iVat^r, Blood, and Spirit, and thefe three agree in one. Now thefe three WitnefTes on Earth, IVater, Blood, ^ and Spirit, are the three Commifllons or Difpenfations of the Lord aforefaid, which the Spirit o't God hath written unto you M 2 that §4 Of ^^^ l^hree Records. that are his Ele6V, tor your Information and eternal Confolation. The Water, that is Mofes^ Commiffion -, the Blood, that is the CcmmifTion of Jefus •, the Spirit, that is the Comnnifiioa of the two fVitneJfes, fpoken of in the xith Chapter of the Revelations ; whole Commiffion, or Meffage from the Lord, is all fpiritual. Again, As for the three that bear Record in Htaven, the Mind of God in that Saying is this •, that God, in the Name of Father, Word, and Spirit, did in, or from Heaven, "his Throne of Glory three Times bear Witnefs unto thofe Com- mifiions on Earth aforefaid, by Signs and Wonders, that thefe three only were the Lord*s Commiflioners. According unto their feveral Difpenfations did the Lord witnefs from Heaven, in the Hearts of his Eled only, that they were indeed the Prophets of the Lord. As for the Reprobate, becaufe the Lord reveals it not to him inwardly by his bleOTed Spirit, there- fore he always tempts his God, Devil-like as he is, for an out- ward vifible Sign, to make him believe an invifible God. But the ele6l Believer is kept from tempting his God, being always made to wait for an invifible Sign or Teftimony from the Spirit of God, whether the Commiflioner or Prophet be from the Lord or no. He that believes makes not Hafle, he is made to wait ; he only knows,, that by entertaining of fome Strangers has received Angels ; unto him only it is revealed what that Blefllng is, unto thofe that are made to receive a Prophet, or Difciple of the Lord, in the Name of a Pro- phet or Difciple of the Lord Jefus Chrift. Unto him alone ic IS revealed, that he, with the Prophets, fliall inherit together a Crown of Glory in thofe Perfons they now enjoy, being made like unto their God the Man Jefus, at his viiible ap- pearing in the Clouds in his everlafting Kingdom of Glory. Again, Unto him only it is revealed what that Curfe is that fhali b- upon the Souls and Bodies of all the Defpifers of the MefHige of the Prophets of the Lord, to all Eternity. Again I declare from the Lord, that it is revealed unto us only, that have received this Faith of Jefus, what Things fhail be after Death ; we only are capable to know, that God, the Man Jefus, was in the Perfon of a Man before he became Fkfh and Bone, from all Eternity. (Note,) Unto us it is known. Of the Three Records. 85 known, that there never was any Spirit without a Body or Perfon, becaufe the Body or Perfon is the Form of the invi- fible Spirit, that can never be fcen or known, but through a vifible Body or Perfon, which is the Houfe or Tabernacle of every invifible Spirit, in Heaven and on Earth ; fo that a Spirit is an invifible Subftancc, yet nothing at all without its Form of Body or Perfon ; neither is the Body or Perfon any Thing at all without the invifible Spirit, which is the God, Spirit, or Life of the created or uncreated formable Body or Perfon. As the Soul and Body of Man is both one Perfon, and that one is nothing without the other, being both of one Nature, begot together, and fo live together, neither of them living one without the other ; and fo dying or falling afleep together (being both one Creature) until the Refurreflion of their Death of Sleep from their Duft ; and fo being raifed, as they lived together before Death, being both one Creature, fo ihali they now after Death remain together in Glory or in Shame, to all Eternity. So I declare from the Lord, that the eternal fpiritual God the Father, {Note) always liveth in a fpiritual Form of Body or Perfon •, the which Body, or fpiritual Perfon, was the eter- nal Son of the eternal Father ; the which eternal Son is the holy City, or Tabernacle of Glory, wherein the Father, which is the eternal Spirit, hath his glorious Delight, from Eternity to Eternity. Again I declare from the Lord Jefus, that th-is fpiritual Perfon, or Body of God, that was fi'om all Eternity, did con- vert itfelf into a natural Body of Flefh, Blood, and Bone, and fo became fubjed unto Death ; and when it became a natural Body, the Father, which is the Spirit Eternal, and Godhead of the Body, v/hich was the eternal Son, lived only in that Perfon. For in him lived the Fullnefs of the Godhead bodily ; that is, in his Body lived the eternal Spirit, God the Father, bodily ; becaufe this natural Body was the eternal Son of God, which formerly was the eternal fpiritual Body of God, (Note} the eternal Spirit from all Eternity *, therefore it is written, the IVord became Flejh, God became Flejhy and dwelt amongjl us. The Word was the eternal fpiritual Body, or Perfon, or Son of God, the eternal Father or Spirit, which, by its own Power^ 86 Of the Three Records, Power, became Flefh, or a pure natural Body, wlierein the eternal Father only lived. And there was no other eternal Father in Heaven, or on Earth, but only in the Body ot the Man Jefus, that dy'd, and rofe again by his own Power, God, bleffed for evermore. This is that God, the Man of Glory, that defcended by his own Power, from his Throne of Glory, into a pure natural Body ; and after he had died, and rofe again alone by his own Power, then did he afcendup in that pure fpiritual Body, which was natural before he died, but novv- fpiritual, by his rifing from the Dead; and did glorify himfeif, with that fame Glory that he formerly poflefs'd with his Father, the Eternal Spirit, to all Eternity. Again, I declare from the Lord, what the Spirit hath re- vealed unto us, concerning the Glory that the Eled: fhall enjoy to all Eternity, and the Sorrows of the Reprobate to all Eternity. As to the Ele(5l:, the very fame Bodies, or Perfons, with their Memory, and Senfes of Flefii and Bone, wherein they lived or died, in that Truth of Faith Cof the Lord Jefus, to be the only God] I fay from the Lord, thofe very Bodies of theirs fhall be made fpiritual, and glorious ; brighter than the Sun, like unto the Perfon of their glorious God, the Man Jefus. And with their Eyes fhall they fee their God, Face to Face, and Body to Body, for ever; yea, we fhall fee him, and know him, as far as wc pofllbly can be made capable of his fpiritual Glory, as we fee and know one another, in this Mortality. Then fhall their Thoughts, Words, and Deeds, be God- iike for ever. And as the Perfon of God is an overflowing Fountain continually, of new infinite Pleafures, of glorious Delights, of unfpeakable Joy, to all his EIf<5t ; fo Ihall the Souls and Bodies of the Eled, as a Fountain, overflow with Variety of new Songs and Praifes everlafting. World without End, unto the glorious and alone God, the Man Jefus, blefled to all Eternity. Again, it is written, There Jhall he a new Heaven, and a new Earth, wherein dwells Right e oufnefs ; that is, the glo- rious Perfon of God, with the Perfons of ele6t Men and An- gels made glorious. This Of the Three Records, 87 This new Heaven, and new Earth, are both fplrltual, fuita- ble to the Perfons of God, Angels, and Men, that arc therein. Again, It is called a new Heaven, and a new Earth, be- caufe the Bodies of the Eleft, that afcended into that Glory at the laft Day, were never there before. Again, The natural Bodies and Souls of the Eledl are be- come a new Heaven, and a new Earth ; becaufe their Perfons are glorious, both within and without, like unto the glorious Perfon of God, whofe bleffed Prefence maketh all Perfons or Places, Things or Beings, to become new and glorious, like unto himfelf, to all Eternity. Again, It is called a new Heaven, and a new Earth, becaufe all Things in this World wax older and older, as a Garment, unto an eternal Diflblution. So that the Perfons of God, eleft Men and Angels, m that new Heaven, and new Earth, become newer and newer, younger and younger, in all unfpeakable, new, and glorious heavenly Delights, for evermore. Again, I declare from the Lord, That as a natural Bc/fy is never in its proper Center, but when it is fixed upon the E^-tl>5 and if the Earth or Place give way, the natural, or earthly Body, finketh down alfo, let it fail never fo deep : So the fpi- ritual Body, when it is glorify*d in its own Nature, is its own Center. And the Nature of Man is to fland upon nothing, and to be as fwift as Thought, and to afcend higher and higher, be it never fo high. Alfo the nature of it is to fee and know one another per- fedly, if we be never fo far afunder, as if we were near at hand. Again, the glorious Life and Liberty of a fpiritual Perfon is this. That the Spirit is not fhut up, nor barr'd within the Body, from motioning forth; which motioning is the Life of it, and is at prefent Liberty to all Eternity, to motion forth upon the Perfons of God, eledMen, and Angels j for its Va- riety of new and glorious Pleafures everlaflingly. Again, From the Lord I declare what the Condition of the Reprobate is, and where it is. Thus it (hall be to all Eternity ^ this wholt Creation, as namely, the vifible Heavens, above the Fir- SS^ Of the 7T)ree Records. Firmament, wlrh the Sun, Moon, and Stars, fhall vanlfli, and be put out as the Snuff of a Candle, never giving Light more j becaufe tjie decreed Time of their Being is finifh'd ; they only being appointed for Lights of this Creation, or mortal World. The Earth alfo fliall be burnt up -, (that Is) all the Nature or Sap, which is the Heart of the Earth, fhall be burnt up; with all natural Food remaining upon the Earth, and in the Sea, and in the Air. The Sea, and all Rivers, and Water-fprings, being dried Up for ever, becaule their decreed Time is fully ended. Then this World, or whole Creation, will become as a bar- ren Wildernefs, that is burnt up with Heat, and a Chaos of everlafting Confufion, of utter Darknefs, for ever ; yea, as dark as the Darknefs of Egypt j both for fpiritual Darknefs, and natural Darknefs ; not three Days and three Nights, but even to all Eternity. Then Ihall all Reprobates, Men and Women, appear in the fame Natures, Souls, and Bodies, that they lived and died in, or fell afleep ; and fhall have the fame Senfes and Reafon they had before. And they fhall perfectly remember all their former Glory, with all their former Cruelty ; and according to their Deeds, they fliall receive their everlafting Punifhment, in the fame Bodies they delighted in Sin. Their own Bodies muft be their Prifon of Hell, and their own unclean Spirit of Reafon, the Devil, that fhall be barr*d clofe Prifoner within their Bo- dies, that they cannot have one Motion, or Thought, of any fpiritual, or natural Comfort, becaufe they are both departed for evermore. Then fhall the Spirit of Man be a more terrible Fire than any natural Fire or Brimftone whatfoever *, the Body being all' on Fire, the which Flefh and Bone is the Fewel of Hell. The Spirit, which is the Devil, now an eternal Prifoner with- in the Body, caufing unfpeakable Lamentations, and Gnafhings of Teeth; and the chief Ground of their Sorrows is this, be- caufe their Body, which was formerly their only Heaven, is now become their only Hell ; and their proud Spirit, which for- merly was their only Godj is now become their only Devil ; being Of the Three Records^ 89 being both Prifoners together in helUfli Darknefs, being barr'd from the Prefence of God, eleft Men, and Angels, to all Eternity. Again, I declare from the Lord, that in the fame Place, where the Bodies of Men and Women do appear, at the Refur- redlion, there fiiall they remain, naked as they were born, ne- ver ftirring from that Place ; either Handing, fitdng, or lying along i hearing one another's Lamentations, but never feeing one another's Faces, to all Eternity. And inftead of finging new Songs and Praifes unto God, they fiial!, fbecaufe of their unfpeakable Mifery) blafpheme the Name of God continually, with new Curfes, becaufe their Miferies are everlaftingly in- creafing, or new, according as the Songs of the Elect are new- ly increafing, caufjng new Songs of Joy, to all Eternity. Again, 1 declare from the Lord, by Revelation from the Holy Spirit of the Lord Jefus Chrift, that God the Creator, from all Eternity was an immortal, di{lin£l Perfon, of Spirit and Body, even as Man, who is the Image of God, is a di- flindt mortal Perfon, of Soul and Body. Again, I declare from the Holy Spirit of the Lord Jefus, That in the World above, or beyond the Stars, where the Perfon of God is refident, from all Eternity, there was in the Prefence of this Eternal God, whofe Eternal Spirit was the Father, and whofe eternal fpiritual Body was the Son, being but one diftind perfonal God ; I fay from all Eternity, there was Earth and Water with him. So that there is nothing that this Perfonal God hath created in the upper World, or Heaven, or in the lower World, or Earth beneath, but that he had Matter, or Subftance, whereof he created all Things that were made. So that when this Perfonal God faw good, for the fetting forth of his Glory, he fpake the Word to the eternal Earth, and immediately there came forth ot this Earth, an innumerable Company of ipiritual Perlons, like unto the Perfon of God, which were named holy Angels. Now the Nature or Spirits of thefe perfonal Angels, arc pure Reafon ^ but the Nature of the perfonal God, is Faith ', whicin is all Power, dwelling in his own Perfon, or overflowing from itfelf only 5 or increafing within icfelf, in Power, Wildom, N Joy, 99 ^f ^^^ 72^^^ Records. Joy, and Glory, continually like an overflowing Fountain, from all Eternity. Now the Nature of pure Reafon, is very unlike unto God, therefore it defires to know the Perfon, or Spirit of God, that made it. Wherefore to keep the holy Angel's Nature pure from Difobedience in his Prefence, the Lord reveals fome of the Overflowings of his glorious Nature, or Spirit of Faith unto them: So that all the Wifdom, Joy, Glory, and Power, that is in the Perfons of the holy Angels, doth not proceed from their own Natures or Spirits, which is pure Reafon ; but from the glorious Nature or Spirit of the Perfon of God, which is pure Faith, diftind from the Nature of pure Reafon, that God alone may have ail the Glory, both in Heaven, and on- Earth. Again, the Lord fpake the Word, unto the Earth, out of which the Angels were made, and from the fame eternal Earth, prefently appeared all Variety of Creatures, for a further Manifellation of his Glory, to remain in the World, to all Eternity 5 as there is all Variety of mortal Creatures, made out of his mortal Earth, by the Word of this perfonal God, to endure for a Seafon, for the Glory of his Name. Again, I declare from this perfonal God, That he fpoke the Word into thofe eternal Waters, and all Variety of Creatures appeared in thofe Waters, for a further Manileftation of his Glory, there to remain to all Eternity : Even as he created out of thefe lov/er Waters, all Variety of Creatures by a Word fpeaking, to endure for a Seafon, for the iVIanifeltation of his Glory. Now you mufl: underftand. That the Creation that is to all Eternity, in the Prefence of God, that their Natures and they are all pure, not defiring Generadon •, but all of them have in the room thereof, a more tranfcendent Joy, in their feveral Natures, or Spirits; all of them, according to their Kind,, giving Praife and Glory to a fpiritual perfonal God their Cre- ator, to all Eternity : That is, the Kingdom where the Lion and the Lamb lye down together in Peace, World without End ; in this upper World, of eternal Heavens, eternal Earth, and eternal Waters; wherein the firft Creature, of the eternal perfonal God firft appeared, vifible in his Prefence. Again, Of the Three Records. 91 Again, I declare from the Lord Jefus, That in that King- dom of Glory only, the whole Creation is invifible, ofperfed Love, and pure Peace, unto all Eternity. Again, I declare from the Lord Jefus, That this lower World, or mortal Creation from the Stars, unto the Depths of the Earth, or Waters, were all made out of the Creation in the Prefence of the Lord Jefus, which only is to endure to Eternity -, where the Eled are to remain and enjoy it perfonally, not only invifibly, but vifibly alfo, to all Eternity. Now, that you may underftand fomething of this mortal Creation, I declare by Revelation from the Holy Spirit of the Lord Jefus, That the Waters that are in this Creation, were divided from thofe eternal Waters that are in the World above, or beyond the Stars : And further, the Earth that is here be- neath, was created, or made out of that eternal Earth, which is above, or beyond the Stars. 1 declare further from the Lord, That the Firmament, or lower vifible Heaven, the Lord hath created, is made of the Water, or Subftance of Water ; and that this Firmament of the lower Heaven, being made of the Water, it was but a dark Body of Water, until Light was created, to make this Darknefs a Body of Light : Therefore the Lord fpeaks unto this dark Body of Water, faying, Let there he Lights and it was fo. Now the Light that the Lord made, and fet in the Firma- ment of the Heavens, as namely the Sun, Moon, and Stars, he made them of the Water, or Subilancc of Water, and fixed them in the Firmament of Heaven, to give Light above in the Firmament of Heaven, which was a dark Body before, but now a Heaven -, becaufe the Lord hath fet or fixed Lights in it, not only to make the dark Firmament a Heaven above, but to give Light unto the dark Waters, and dark Earth be- neath. For your further Information, I declare from the Lord Jefus, That the Bodies of the Sun, Moon, and Stars, which the Lord hath created of Water, and hath fet or fixed in the Firmament of Heaven, he hath made of Waters alfo, which are the chief natural Lights, of this mortal Creation, or lower World, to continue for a Seafon, N 2 I lay 5 a Of the Three Records. I fay again from the Lord, That they are not much bigger itl their Bulk or Bodies, than they appear to be in the Firma- ment of Heaven, where they are until Time fhall be no more. Wherefore, concerning that old lying Imagination of wife Men (fo accounted) concerning the great Bulk or Bodies of the Sun, Moon, and Stars. I declare from the Lord Jefus, The Ground, orCaufe of this grofs Darknefs in them, concerning the Knowledge of Creation of Creatures, is this ; becaufe they are utterly ignorant of the Knowledge of the Creator, who revealeth himfelf, and this Creation of the two Worlds, unto him whom he hath chofen for a Witnefs, againft all Defpifers in this laft Age, even to all Eternity. Now to you that have Faith, I declare from the Lord, this is the infinite Power of an infinite perfonal God, for his glo- rious Perfon, to be only refident in. one Place at once: Yet by the Power of his W or d-f-p caking^ both Men, and Angels, are filled with his glorious Wifdom -, and the two Worlds, {land- ing by his Decree alone, the one unto all Eternity, for the Glory of his immortal Perfon in the Heavens above •, and the other for a Seafon, for the Glory of his Perfon alfo -, when he had laid dov/n his immortal Glory in the Heavens above, and brought forth himfelf a pure natural Perfon on the Earth beneath. And then, by the Pov/er of his Word or Decree, all Crea- tures, in this lower World, bring forth according to their Kind : And yet this glorious infinite perfonal God prefcrveth h.is Perfon and Nature, diftindl from all Creatures, both in Heaven, and on Earth \ except Men and Angels, unto whom he imparts, or reveals a little of the Over-flo wings of his Di- vine Nature, or Spirit, to keep them in Obedience. And (as I laid before) I declare from the Lord Jefus, That thd Bodies of the Sun, Moon, and Stars, are but a very little big- ger than they appear to be •, whereby the infinite Power and Glory of an infinite perfonal God, doth much more appear *, that through fuch Httle Bodies, there fhould fhine forth fo great a Light, through the whole Creation-, for the Things of my God are but little, or fmall, yea, of little Value, or of no Account unto the Wifdom of Reafon j through which his infinite Of the Ihree Records. 93 infinite Power, Wifdom, or Glory, is feen only to ele<5t Men and Angels : As it is written. With God all Things are pof- fible. So I declare by Revelation, frorn the Holy Spirit of the Lord Jefus, That the Lord made the Man Adam of the Dud of the Ground, or Earth, of this lower Creation. Now this Word, of this perfonal God, fpoken unto the Duft, immediately brought forth a living Soul (that is: a per- fonal Man, of a pure Nature, or divine Spirit ; the which divine Spirit, or pure Nature, was the Spirit of Faith, which was the very Nature of the Spirit of God, by one Voice only, fpeaking in him, all Obedience unto as Creator, from whom did flow continually, nothing but Joy and Peace unfpeakable and glorious. Now you muft underfland, the Body, or outward Form, was the Image of God j becaufe the pure Image of the invifible Spirit, of the Perfon of God, Angels, or Men, cannot truly be known, or defcribed, by the Tongue of Men, or Angels : Therefore Cbriil faid unto the Jews^ when they tempted him, ivkoje Image^ cr Superfcription is this ? The Anfwer was, C^Jar''s. Then it is clear. That the Image of God, Men, or Angels, in the outward Form only, and not the inward Spirit, whofe Form cannot be defcribed. One Thing more I declare from the Lord, That neither the holy Angels, Spirits, nor no other Creature's Spirits, in Heaven, or in Earth, were of the Nature of the Spirit of the perfonal God, but Man only, but they are all feveral di{lin6l Spirits, or Natures, from the Spirit, or Nature, of God their Creator. That the Infinite Wifdom, Power, and Glory, might manifeft itfelf through all his Creatures in Heaven, and on Earth, according to the Pleafure of his good Will. j4 Cloud ( 94 ) A Cloud of unerring Witnejfes plainly proving there neither isy nor ever was^ any other God but jfefus Chrifl the Lord, A CATALOGUE of Scripture-Records, of undeniable Truths, bearing Teftimony unto The Only Wife God, Immortal, Invifible, yet Vifible, Diftind Perfonal God: Cre- ator, Redeemer, and Alone Everlafting Father. The Right- eous Spiritual God Man from Eternity, who came down from his glorious Throne, and, in Fullneis of Time, became of the Seed of the Virgin a Child of unfpotted Flefh, Blood, and Bone, in the Appearance of mortal Man j yea, and in due Time, became an abfolute Man, in all Things like unto us-, (fmful Reafon or lying Imagination, only excepted) that he might make himfelf capable both Soul and Body, of entring into Death ; and by Virtue of his Everlafting Spiritual Word, or Almighty Decree, in or through Death, to quicken and revive that fame pure Spirit and Body again, into a far more tranfccndent fpiritual Condition, than it was in before itdy'd ; or capable of, before he became a Body of Flefli, that he alone, might be Lord of Quick and Dead, and in the fame Body of Fleih and Bone he died in, and no other, as Fire, naturally afccnded, even vifibly, into his immortal Throne, of his eter- nal Glory, from whence he came, the invifible Heaven and Earth, above or beyond the Stars, which Place of Bleflednefs, is an infinite Habitation, Throne, or Kingdom of unutterable Glories ; fuitable to an infinite Majefty, and fpiritual glorious Bodies, which are there to remain World without End; and Effentially diftindt from this global, perifliing World, when all Time is paft, tramphng it under Foot, as an Habita- tion or Hell, for all Reprobates, there to remain in utter Darknefs. Thus by the fingle Eye of your moft holy Faith,, you may fee the eternal uncreated Divinity, or God-head Fulnefs, now united with Flefh and Bone, God and Man, being but one perfonal Effence, or glorified Subftance, even effentially dillinft from Heaven, Earth, Angels, and Men, from Eternity to Eternity ; A Cloud of Unerring Witfiejfes^ &c. 95 Eternity ; and from this glorious City made without Hands, much like unto the little Body of the Sun in the Firmament, virtually he difplayeth the Splendor of his heavenly Light, Life, and Glory, into the Spirits and Bodies of eled Men and An- gels i eternally retaining his infinite bright burning Glory within his own divine Perfon: Becaufe no created Beings, whether they be Angels or Men, are capable of the Eflfential In-dwelling of the eternal Spirit of God, but that Man Jefus only^ who was from Eternity EfTentially One with it. Wherefore (whatever Men may imagine,) it is as impofllble, for any Man from Scripture-Records, or any Way elfe, to prove the Only Creator to be two or three diftind Eflences, becaufe of his threefold Name of Father, Son, and Holy- Ghoti, or Lord Jefus Chrift, as it is to prove a Man's Body may live without a Soul : Or that a Man is two or three difhincl EiTences, becaufe he is ililed in Scripture-Records, by a three-fold Name^ of Body, Soul, and Spirit. When our Lord was perfonally upon this Earth, it was written that he faid. No Man can few e two Majlers : Where- fore he that hath received in his Underflanding the Records of Holy Writ, which were fpoken by the Holy Spirit of Jehovah or Jefus, through the Mouths of his true Prophets and Apo- flies, to be the very Truth of God ; when with his moft feri- ous Confideration, he hath meekly perufed this Writing, the Defire of my Soul is this : If the Scriptures in the exact Letter of them, be the Rule of all Truth, unto his Spirit, that from thole Teftimonies he would fhew me any God, Creator, or Father, out of Chrift at all, or ElTentially diftind from Chrilf, when he was upon this Earth, or before the Man-Child Jefus. Whether it be a fpiritual perfonal God to his Comprehenfion or Apprehenfion, or an incomprehenfible infinite eternal Spirit, without a diftincl bodily Form, as moft Men blindly imagine : Or whatever he underftands him to be, I will lubmit to the Scripture- Records. But if plainly from them he cannot prove any other God at all, but what was in Chrill Eflentially from Eternity, in Time, and to Eternity : Then In the Name of the Lord Jefus, I require him to fubmit to the Truth of the Scrip- tures ; alfo that he" would for Time to come, difpute no more of any God at all, but of Chrill only, if by Chrift he cxpedts the p6 A Cloud of Unerring Witmjfes^ &Ca the eternal Salvation of his Perfon, in his fecond lafl: vifiblc Appearance in the Clouds or Air, with his mighty Angels, to make an everlafting Separation between thofe that would hafve none to reign over them but he only, by his blelTed Spirit, and them that walk even contrary to true Faith, Scriptures, or fober Reafon itfelf, and have another God befides Chrift, above Chrift, or before Chrift. Take fcriptural Notice of this Saying of our Lord Jefus you that own the true Scriptures of the Old Tfftament, as well as the New : And he /aid unto them, 'Thefe Words which Ifpake unto you while I was yet with you, 'That all miiji be fulfilled which are written of me in the Law of Mofrs, md in the Prophets, and in the Pfalms, Luke xxiv. 44* But 1 never read or heard that Job, or Solomon^ v/ere any Pio- phets of the Lord at all, though they fpake many exc-ilcnt Truths: Yet neither by Chrift, the Only God of all true Scriptures, nor in the holy Apoftles, are they mentioned to be Pen-men of Holy Writ. I do not thus write, to undervalue them in the leaft ; but the Truth is the Truth, though all Men fhould fpeak againft it. Scrips ( 91 ) Scriptures proving^ that Chrljl Je/us is the Only God, « TPO R unto us a Child is born, unto us a Son is given, « Jj and the Government fliall be upon his Shoulders •, ' and he fhaii call his Name Wonderful, CoUnfellor, the « Mighty God, the Everlafting Father, the Prince of Peace, « Ifafah ix. 6. Behold a Virgin fhall be with Child, and (hafl < bear a Son, and they fliali call his Name Immamid\ which is, < by Interpretation, God with us, Mat. i. 20, 21, and 2j. ' But whilfl he thought on thefe Things, behold the Angel * of the Lord appeared to him in a Dream, faying, Jofeph, the « Son of David, Fear not to take Mary thy Wife, for tha: * which is conceived in her is of the Holy Ghoft, and flie « fhall bring forth a Son, and thou fhalt call his Name Jefus : « For he ihall fave his People from their Sins, Mai. i. * ao, 21. « Then faid Mary to the Angel, How fliall this be, feeing « I know not Man ? And the Angel faid unto her. The Holy « Ghoil fhall come upon thee, and the Power of the Higheft « fhall overfhadow thee : Therefore alfo that holy Thing which « fhall be born of thee, fhall be called the Son of God, Luke \. * And fhe cried with a loud Voice, and faid, BlcfTed art « thou among Women, becaufe the Fruit of thy Womb is^ * blefTed. And whence Cometh this to me, that the Mother of * my Lord fhould come to me ? And thou Babe fhalt be called * the Prophet of the Moft High: For thou (halt go before ' the Face of the Lord, to prepare his Ways, Luke i. 42, 45, * and 76. * In the Beginning v/as the Word, and the Word was with ' God, and the Word was God ; the fame was in the Begm- « ning with God. All Things were made by him i and with- * out him was nothing made that was made. He was in the^ * World, and the Wo- Id was made by him, and the World ' knew him not. And the Word was made Flelh, and ^ dwelt among us (and we faw the Gloty thereof, as the Glory O * of 98 Scriptures proving ^ thai of the only begotten Son of the Father) full of Grace and Truth. John i. 1,2, 3, 10, and 14. * Let the fame Mind be in you that was even in ChriH: Jefus, who being in the Form of God, thought it no Robbery to be equal with God j but he made himfelf of no Reputation, and took on him the Form of a Servant, and was made like unto Man, and was found in Shape as a Man. Phill, ii. /^, 6, 7. ' In whom we have Redemption through his Blood •, that is, the Forgivenefs of Sins, who is the Image of the invifible God, the Firft-begotten of every Creature^ For by him were all Things created which are in Heaven, and which are on Earth, Things vifible and invifible, whether they be Thrones, or Dominions, or Principalities, or Powers \ all Things were created by him, and for him, and he is before all Things, and in him all Things confift. Colojf. i. 14, 15, 16, 17. * For it pleafed the Father that in him fhould all Fullnefs dwell. Verfe 19. ' In whom are hid all the Treafures of Wifdom and Know- ledge. Coloff. ii. 3. ' For in him dwelleth all the Fullnefs of the Godhead bodily. Coloff. ii. 9. ' And of his Fullnefs have we all received Grace for Grace. John i. 16. * All Things are given to me of the Father, and no Man knoweth the Son but the Father -, neither knoweth any Man the Father but the Son, and he to whom the Son will reveal him. Matt. xi. 27. * No Man hath feen God at any Time ; the only begotten Son, which is in the Bofom^of the Father, he hath declared him. John i. 18. * Not that any Man hath feen the Father, fave he which is of God, he hath feen the Father. This is that Bread which came down from Heaven, that he which eateth of it fliould not die. I am that living Bread which came down from Heaven ; if any Man eat of this Bread he fhall live for ever. What then, if ye Ihall fee the Son of Man afcend up where he was before? John vi. 46, 50, 51, 58, 62. « And Chri/i y^fus is the o»/j God. 99 * And whither I go ye know, and the Way ye know^ Tbo • mas faid unto him, Lord, we know not whither thou goeft ; how can we then know the Way ? Jefus faiJ unto him, I ' am the Way, the Truth, and the Life ; no Man cometh to the Father but by me. If ye had known me ye fhould have known the Father alfo ; and from henceforth ye know him, and have feen him. Philip faid unto him, Lord, fi;)ew us the Father, and it fufficeth us, Jefus faid unto him, f have been fo long Time with you, and hafl: thou not known me, Philip ? He that hath feen me hath ktn my Father ? how then fayeft thou lliew us the Father } Believeft thou not that I am in the Father, and the Father in me .'' The Words that I fpeak unto you I fpeak not of myfelf, but my Father, that dwelJeth in me, he doth the Work. Be- Heve me, that I am in the Father, and the Father in me ; at lead, beheve me for the Work*s Sake. John xiv. 4, 5, 6, 7, 8, 9, 10, II. ' But Thomas^ one of the Twelve, called Didymus, was not with them when Jefus came ; the other Difciples therefore faid unto him. We have feen the Lord. But he faid unto them. Except I fee in his Hands the Print of the Nails, and put my Finger in the Print of the Nails, and put my Hand into his Side, I will not believe. And eight Days after, again his Difciples were within, and Thomas was with them : Then came Jefus, when the Doors were {hut, and flood in the Midft, and faid. Peace be unto you. After faid he to Tho- mas^ Put thy Finger here, and fee my Hands, and put forth thy Hand, and put it into my Side ; and be not faithlefs, but faithful. Then 'Thomas anfwered, and faid unto him, Thou art my Lord and my .God. John xx. 24, 25, 26, 27, 28. ' And he that feeth me feeth him that fent me. Jshn xii. 45. ' As the Father knoweth me, fo know I the Father. I and my Father are one. John x. 15, 30. ' And if I alfo judge, my Judgment is true ; for he that fent me is with me. The Father hath not left me alone, becaufe I do always thofe Things that pleafe him. Then faid they unto hitp, Where is thy Father ^ Jelus anfwered, O 2 ' Yc TOO Scriptures proving^ that * Ye neither know me nor my Father. If ye had known me, * ye (hoiild have known my Father alfo. John viii. i6, 19. ' He muft encreafe, but I muft decreafe. He that is come * from on high is above all. He that is of the Earth is of the * Earth, and fpeaketh of the Earth ; he that is come from Hea- * ven is above a'.l ; for no Man afcendeth up to Heaven but he ' that hath defcended from Heaven, the Son of Man, which * is in Heaven. Johnni. 13, 30,31. ' * The firft Man is of the Earth, earthly ; the fecond Man * is the Lord from Heaven, i Cor. xv. 47. ' And all Things are of God, which hath reconciled us * unto himfelf, by Jcfus Chrift ; for God was in Chrift, and * reconciled the World to himfelf. 2 Cor. v. Fart of the i8th ' and 19th Verfes. * And when he had fpoken thefe Things, while they be- * held he was taken up, for a Cloud took him out of their * Sight i and while they looked ftedfaftly towards Heaven, as * he went, behold two Men flood by them, in white Apparel, * which alfo faid, Ye Men of Galliiee, why ftand ye gazing into * Heaven ? This Jefus, which is taken up from you into * H-eaven, fhall fo come, as ye have feen him go into Heaven. * Jofs i. 9, 10, II. * What Concord hath Chrift with Belial ? Or what Part hath * the Believer with the Infidel ? And what Agreement hath *■ the Temple of God with Idols ? For ye are the Temple of * the living God •, as God hath faid, I will dwell among them, * nnd walk there ; and I will be their God, and they Ihall be * my People ; and I will be a Father to you, and ye fbali be * my Sons and Daughters, faith the Lord Almighty. 2 Cor. ' vi. the latter End. ' There is one Lord, one Faith, oneBaptifm, one God and * Father of all, which is above all, and through all, and in * you all ; but to every one of tis is given Grace, according to ' the Meafjre of the Gift of Chrill. Wherefore he faid, * when he afcended on high, he led Captivity captive, and * gave Gifts unto'Men. Now in that he afcended, what is it, * but that he had alfo defcended firft into the lowefc Parts of * the E irth ? He that defcended is even tlie fame that afcended *' far above all Heavens, that he might i'.li all Things. .Ephef. * iv. 5, 6, 7, 8, o. ' '^ Of 9 Chrifl ye/us is the only God, i o i Of whom are the Fathers, and of whom concerning the * Fkfli Chrift came, who is God over all, blefled for ever. * Amen, Rom. ix. 5. ' Kifs the Son, left he be angry, and ye perifli from the * right Way. When his Wrath is kindled but a little, bkiTed ' are all they that put their Truft in him. Pfaim ii, ths laft ' Veife. ' The Lord faid unto my Lord, Sit thou on my Right- * hand, until 1 make thine Enemies thy Footftool. P/alm ex. « fir ft Verfe. ' And he fell to the Earth, and heard a Voice, faying unto ' him, Saul, Saul, why perfecuteft thou me? And he faid, < Who art thou. Lord ? And the Lord faid, I am Jefus, ' whom thou perfecuteft ; it is hard for thee to kick againft « the Pricks. A^s ix. 4, 5. ' Now the fame Jefus Chrift, our Lord and our God, even * the Father, which hath Joved us, and hath given us ever- ' Jafting Salvation, and good Hope, through Grace, ftablifh * you in every good Work. 2 Theff. ii. the two Jaft Verfes. * And did all eat the fame fpiritual Meat, and did all drink * the fame fpiritual Drink ; for they drank of that fpiritual * Rock that followed them, and that Rock was Clirift. Nei- * ther let us tempt Chrift as fome of them tempted him, and * weredeftroyed of Serpents. 1 Cor. x. 3, 4, 9, ' We know that an Idol is nothing in the World, and that * there is no other God but one -, for though there be that are * called Gods, whether in Heaven or in Earth, as there be « many Gods and many Lords, yet unto us there is but one ' God, which is tJie Father, of whom are all Things, and we * in him, and one Lord Jefus Chrift, and we by him. i Cor» ! viii. 4, 5, 6. ' For we preach not ourfelves, but Chrift Jefus the Lord, ' and ourfelves your Servants, for Jefus Sake •, for God, that * commanded the Light to fhifle out of Darknefs, is he which * hath fliined into our Hearts, to give the Light of the Know- ' ledge of the Glory of God, in the Face of Jefus Chrift. * 2 Cor, iv. 5, 6, 7. * For I o 1 Scriptures proving^ that ' For ye know the Grace of our Lord Jefus Chrift, that he * being rich, for your Sakes became poor \ that ye, through * his Poverty, might be made rich. 2 Cor. viii. 9. ' But our Converfation is in Heaven, from whence alfo we « look for the Saviour, even the Lord Jefus Chrift, who fhall ' change our vile Bodies, that they may be fafhioned like unto * his glorious Body, according to the working whereby he is ' able even to fubdue all Things unto himfelf. Phil. iii. the * two la ft Verfes. * For ye are dead, and your Life is hid with Chrift in Go.l •, * when Chrift, who is our Life, .fhall appear, then fhall ye * alfo appear with him in Glory. Colojf. iii. 3, 4. ' I would not (Brethren) have you ignorant concerning * them which are afleep, that you forrow not, even as others, * that have no Hope •, for if we believe that Jefus is dead, ' and is rifen, even fo you which fleep in Jefus will God ' bring with him -, for this, fay we unto you, by the Word * of the Lord, that we which live, and are remaining at the ' coming of the Lord, fhall not prevent them which Qeep; ' for the Lord fhall defcend from Heaven with a Shout, and * with the Voice of the Archangel, and with the Trumpet of ' God, and the Dead in Chrift fhall rife firft -, then fhall we ' which live, and remain, be caught up with them alfo in the ' Clouds, and fo fhall we be ever with the Lord. Therefore * comfort yourfelves one another with thefe Words, i TheJJ. * iv. the laft Verfe. ' Now the very God of Peace fandify you throughout, and ' I pray God that your whole Spirit, and Soul, and Body, * may be kept blamelefs, unto the coming of our Lord Jefus * Chrift. The Grace of our Lord Jefus Chrift be with you. * Amen, i Thejf.v. 23, 28. ' For it is a righteous Thing with God to recompence Tri- ' bulation to them that trouble you,- and to you which are * troubled. Reft with us; when the Lord Jeilis fhali fhew « himfelf from Heaven with his mighty Angels, iiv darning « Fire, rendering VengeaTice unto them which do not know ' God, and which obey not unto the Gofpel of our Lord Jefus » Chrift, which ftiail be punifhed with everlafting Perdition, * from Chrifl ye/us is the only God. loj from the Prefence of the Lord, and from the Glory of his Power. 2 T^hejJ'. i. 6, 7, 8, 9. ' I have fought a good Fight, and have finifhed my Couife ; I have kept the Faith, from henceforth is laid up for me the Crown of Kighteoufnefs, which the Lord, the righteous Judge, fliajl give me at that Day ; and not to me only, buc unto all them that love his appearing. 2 Tim. iv. 7, 8. ' And if there be any other Thing that is not contrary to wholelome Do6lrine, which is according to the glorious Gof- pel of the blelTed God, which is committed unto me. There- fore I thank him, which hath made me ftrong, that is, Chrift Jefus our Lord •, for he counted me faithful, and put me in his Service. Neverthelefs for this Caufe was I received to Mercy, that Chrift (hould firft fhew me all Long-fufFering, unto the Example of them which fliould in Time to come believe him, unto eternal Life. Now unto the King ever- lafting, immortal, invifible, to God, only wife, be Honour and Glory, for ever and ever. Amen, i l!im. i. Part of 10, II, 12, 16, and i7Verfes. ' For bodily Exercifc profiteth little, but Godlinefs is pro- fitable unto all Things which hath the Prbmife of the Life prefent, and of that which is to come. This is a true Say- ing, and by all Means worthy be received ; for therefore we labour, and are rebuked, becaufe we truft in the livmg God, which is the Saviour of all Men, efpecially of thofe that be- lieve, il^im.'vj. 8, 9, 10. * And without Controverfy, great is the Myftery of Godli- nefs, which is God manifefted in the Flefli, jullified in the Spirit, feen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. 2 Tim. iii. the fall Verfe. ' At fundry Times, and in divers Manners, God fpake in the old Time unto our Fathers by the Prophets. In thefe lafl Days he hath fpoken unto us by his Son, whom he hath made Heir of all Things ; by whom alfo he m.ide the World ; who being the Brightnefs of his Glory, and the en- graven Form of his Perlbn, and bearing up all Things by his mighty Word, hath by himfelf purged our Sins, and fitteth at the Right-hand of the Majefty on high, in the * highcft 104 Scriptures proving^ that * higheft Places ; and is made fo much the more excellent thatl * the Angels, inalmuch as he hath obtained a more excellent ' Name than they : For unto which of the Angds faid he, at ' any Time, Thou art my Son, this Day begot I thee ? And ' again ; I will be his Father, and he fliall be my Son. Ao-ain, * When he bringeth in his firft-bcgotten Son into the World, * he faith, Let all the Angels of God worfhip him. And of * the Angels he faith, He makes the Spirits his Meffengers, and * his Minifters a Flame of F;re -, but unto the Son he faith, ' Oh God, thy Throne is for ever and ever ; the Scepter of * thy Kingdom is a Scepter of Righteoufnefs ; thou haft loved ' Righteoufnefs, and hated Iniquity; therefore God, even thy ' God, hath anointed thee with the Oil of Gladnefs above thy * Fellows. And thou. Lord, in the Beginning, haft eftablifh'd * the Earth, and the Heavens are the Works of thy Hands. < Hebrews i. I, 2, 3, 4, 5, 6, 7, 8, 9, 10. ' But we fee Jefus crowned with Giory and Honour, which ' was made a little inferior to the Angels, through the « Sufferings of Death, that, by God*s Grace, he might tafte * Death for all Men. It became nim, for whom are all Things, ' and by whom are all Things, feeing that he brought many * Children unto Glory, that ht^ fhould confecrate the Prince * of their Salvation, through Affiiftions. Heb. ii. 9, 10. ' And he fhall divide the Spoil with the Strong, bccaufe he * hath poured out his Soul unto Death. Ifaiah Yin. Part of the * 12th Verfe. • For wnether we live, we live unto the Lord ; or whether * we die, we die unto the Lord -, whether we live therefore, or ' die, we are the Lo.d's : For Chrift therefore died, and rofe * again, that he might be Lord both of the Dead and Quick. ' Rom. xiv, 8, 9. « And ail Flelh (hall know, that I, the Lord, am thy Sa- * viour and tliy Redeemer, the mighty one o^ Jacob. Ijaiah ' xlix. the iaft Verfe. ' Looking unto Jelus, the Author and Finifher of our Faith, * who, for the Joy that was fet before him, endured the Crofs, « defpifed the Shame, and is fet at the Right-hand of the Throne [_ of God. Heb. xii. 2. * Where- Chriji yefus is the only God, 105 ' Wherefore, Teeing we receive a Kingdom, which cannoc ' be fhaken, let us have Grace, whereby we may fo fcrvu ' God, that we may pleafe him with Reverence and Fear j for * our God is aconfuming Fire, and a jealous God. Hch. xii. ' 28, 29. 1* * And we know that the Son of God is come, and hath * given us a Mind to know him, who is true, and we are in * him which is true -, that is, in t'lat his Son Jefus Chrifl-, * the fame is the very God, and eternal Life, i John^ lalt ' Chapter, 20, 21. ' Now unto him that is able to keep you, that you fall not, * and to prcfent you faultlefs, before thePrefence ot his Glory, * with Joy ; that is, to God, only wife, our Saviour, be Glory ' and Majefty, and Dominion and Power, both now and for ' ever. Amen, Jude^ the lad Verfe. * ' Lift up your Heads, oh ye Gates ! be ye lift up, ye ever- « lafting Doors ! and the King of Glory Ihall come in. Who is < this King of Glory ? It is the Lord, ftrong in Battle, even * the Lord, mighty in Battle. Lift up your Heads, oh ye ' Gates! and be ye lift up yourfelves, ye everlarting Doors ! * and the King of Glory (hall come in. Who is the King of * Glory ? Even the Lord of Hofts, he is the King of Glory, * Pfalm xxiv. 7, 8, 9. « I beheld till the Thrones were fet up, and the Ancient of ' Days did fit, whofe Garment was white as Snow, and the * Hair of his Head like pure Wool •, his Throne was like * fiery Flame, and his Wheels as burning Fire •, a Stream ilTued, * and came forth from before him ; thoufand Thoufands mini- * ftred unto him, and ten thoufand Thoufands flood before * him. The Judgment was fet, and the Books were opened : * I beheld, and the fame Horn made Battle againft the Saints, * yea, and prevailed againft them, until the Ancient of Days « came, and Judgment was given to the Saints of the Moft ' High, and the Time approached that the Saints pofleffed the * Kingdom. Daniel y'n. 9, 10, 21,22. ' Behold he cometh with Clouds, and every Eye fhall fee * him, even they which pierced him through ; and all Kin- * dreds of the Earth fhall wail before him, even fo. Jmen. I * 9m Alpha ^u^Omegay the Beginning and the Ending, fairh " P ' the io6 Scriptures 'proving^ that * the Lord •, which is, and which was, and which is to come, * even ihe Ahnighty. And I was even ravillied in Spirit on « the Lord's Day, and heard behind me a great Voice, as it had < been ofa Trumpet, faying, I am Al'pha and Omega, the tirlt « and the Laft. Then I turned back to fee the Voice thatfpake « with me ; and when I was turned I faw feven Golden Candle- « flicks, one like unto the Son of Man, cloathed with a Gar- < mene down to the Feet, and girded about the Paps with a * Golden Girdle -, his Head and Hair were as white Wool, and «• £s Snow, and his Eyes were as a Flame of Fire ; his Feet . ' like unto fine Brafs, burning in a Furnace ; and his Voice as < the Sound of many Waters. And he had in his Right-hand * feven Stars, and out of his Mouth went a fharp two-edged < Sword ; and his Face fhone as the Sun Ihineth in his Strength. < And when I faw him, I fell at his Feet as dead. Then he * laid his Right-hand upon me, faying unto me. Fear not ; I < am the Firit and the Laft ; and I am alive, 1 was dead ; and, * behold, I am alive for evermore. Amen. And I have the < Keys of Hell and Death. Rev. i. Jaft Part. « ' And they were full of Eyes within ; and they ceafed notjj ' Day nor Night, faying. Holy! Holy! Holy! Lord God AI- ' mi-^hty, which was, and which is, and which is to come. * And when thofe Bealts gave Glory, and Honour, and Thanks, * to him that fat on the Throne, which liveth for ever and * ever, the twenty-four Elders fell down before him that fat on •• the Throne, and worfhipped him that liveth for evermore i ' and call their Crowns before the Throne, faying. Thou art * worthy, O Lord, to receive Glory, and Honour, and Power 5, ' for thou haft created all Things, and for thy Will's Sake they « are, and have been created. Rev viii. 9, 10, 11. ' Then I beheld, and heard the Voice of many Angels round * about the Throne, and about the Beaft, and the Elders, fay- ' ipo-, Worthy i.^ the Lamb that was killed to receive Power *• and Riches, and Wifdom, and Strength, "and Honour, and * Glory, and Praifc •, and all Creatures which are in Heaven, * and on the E,arth, and under the Earth, and in the Sea, and ' all tiiat are in them, heard I, faying, Praife, and Honour^ * and Glory, and Power, be unto him that fitteth on the * Throne, and unto the Lamb, fur evermore. And the ' four Chriji Jefus is the 07ily God, 107 four Beads faid. Amen. And the twenty-four Elders fell down, and worlhipped him that liveth for evermore. Revdat. "sr. II, 12, 13, 14. ' After thefe Things I beheld, and lo, a great Multitude, which no Man coi;ld number, of all Nations, and Kindreds, and People, and Tongues, ftood b -fore the Throne, and before the Lamb, cloathed with long wliite Robes, and Palms in their Hands ; and they cried with a loud Voice, fiying, Salvation cometh of our God, that fittech upon the Throne, and of the Lamb. And all the Angels ftood round about: the Throne, and about the Elders, and the four Beads •, and they fell before the Throne on their Faces, and wordiippcd. God, faying. Amen \ Praife, and Glory, and Wifdom, and Thanks, and Honour, and Power, and Might, be unto our God, for evermore. Amen. And one of the Elders fpakc, faying unto me, What are thefe which are arrayed in long white Robes ? And whence came they ? And I faid unto him. Lord, thou knoweft. And he laid unto me, Thefe are they which came out of great Tribulation, and have waihed their long Robes, and have made their long Robes whire, in the Blood of the Lamb ; therefore are they in the Prcfence of the Throne of God, and ferve him Day and Night in his Temple. And he that fitteth on the Throne will dwell among them, they fliall hunger no more, neither third any more, neither (hall the Sun light on them, nor any Heat ; for the Lamb, which is in the Middle of the Throne, lliali govern them, and fliall lead them into the lively Fountains of Wa- ter ^ and God fliall wipe away all Tears from their Eyes. Revejat. vii. from the 9th to the lad Vcrfe. * And thefeventh Angel blew the Trumpet, and there were great Voices in Htfaven, faying. The Kingdoms of the VVoiid are our Lord's, and his Chnft's, and he fliall reign for ever- more. Then the twenty-four Elders, which fat'bcfore God on their Seats, fell upon their Faces, and worfliipped Gody faying. We give thee Thanks, Lord God Almigtity, (Mark iviih a fingle Eye) which art, and which wad, and wh.ch art to com- ; for thou haft received tiiy great Might, and had obtained thy Kingdom. And the Genriles were angry/and thy Wrath is coine, and the Time of the Djad, that they P 2 ' flicukl io8 Scriptures proving^ that * flionld be judged, and that thou fhouldeft give Reward to- * thy Servants the Prophets, and to the Saints, and to them * that fear thy Name, to fmall and great •, and lliouldeft ' deftroy them which deilroy the Earth. Revelat. xi. 15, i5, « 17, 18. * And I faw Heaven opened, and behold a white Horfe, and * he that fat upon him was called Faithful and 'True ; and he. * judgeth and fighteth righteoufly. And his Eyes were as a ' Flame of Fire, and on his Head were many Crowns. And * he had a Name written that no Man knew but himfelf, and. * he was cloathed with a Garment dipped in Blood, and his * Name was called the Word of God-, and out of his Mouth ' went a fharp Sword, that with it he fhould fmite the Hea- * then ; for he fliall rule them with a Rod of Iron •, for he it is * that treadeth the Wine-Prefs of the Fiercenefs and Wrath of * Almighty God. And he hath upon his Garments, and upon * his Thigh, a Name written, The King of Kings, and Lord of ' Lords. Revelat. xvi. ii, 12, 13, 15, 16. * And I faw a great white Throne, and one that fat upon ' it, from whofe Face flew away both the Earth and Heavens, * and their Place was no more found. Revelat. xx. ir. ' And he that fat upon the Throne faid, I make all Things * new. And he faid unto me. Write, for thefe Things are * faithful and true. And he faid unto mc. It is done : I am * Alpha and Omega, the Beginning and the Ending j he that « overcomes fhall inherit all Things, and I will be his God, and * he fhall be my Son. Rev. xxi. 5, 6, 7. < I am Alpha 2Lnd Omega, the Beginning and the End, the * Firft and the Laft. I, Jefus, have fent my Angel, to teftify * thefe Things in the Churches. I am the Root, and the Gene- « ration of David, and the bright Morning Star. He which * teftifieth thefe Things faith furely, I come quickly. Amen, ' Even fo come, Lord Jefus. Revelat. xxii. 13, 16, ao.' In the fpirltual Bowels of the Lord Jefus Chrift, I humbly befeech thofe that fliall take the Pains to perufe this Writing,, that, with an upright Confcienc^, as in the Prefence of God, they would compare Scripture with Scripture 5 and then they may Chrijl Jefus is the only God. lop may clearly fee that the fame Jehovah^ in the Time of the Law, was the very fame Jefus^ in the Time of the Gofpel ; and that which made the feeming Difference between the Father and the Son, and the Holy Ghoft, or Spirit, as though they were two or three diftindt Effences or Perfons, it is nothing elfe but the Appearance of the only High and Mighty God, in a two or threefold Manner, or Condition, unto the Sons of Men, at two or three feveral Times ; and fo altering his Names or Titles, according to his feveral Appearings ; as namely, un- der the Law, before his fpiritual Body became Flefli, you know he went under thefe, and fuch like Titles : Jehovah, the High and Lofty One of IJrael, the Lord of Holts, the Moft High God, the Mighty God of Jacob ; but when the glorious Je- hovah^ or Jam^ became Jejus in the Fiefh, then you may know, according to the tranfmuting of his Condition, for his Eledt's Sake, fo likewife he changed his Names, or Titles, as to call himfelf the Only Begotten Son of God, or Son of Man, or Mediator, or Brother, or Servant, or Redeemer of his Peo- ple. Thus, when the High and Mighty God had abafed him- felf in the Form of a Servant, in the lowed Manner, you fee he altered his Titles or Names according to his Condition. Again, in the third Place, when the moft glorious God, alone in Flefli, had wrought our Redemption by the fhedding his moft precious Blood, and pouring out his Soul unto Death, and being afcended upon the Throne of his eternal, immortal Perfon, at Glory again. Now, at the laft, fince he alone is become the Teacher of his People, by the Infpiration of his moftBleffed Spirit, he ispleafed to title himfelf by the Name of Holy Ghoft, or Spirit, or fuch like -, fo that, by the Tingle Eye of your moft holy Faith, you may fee and know that Chrifl, and the Father, and the Spirit, were, and are, and can be no other but one undivided glorious ElTence, or fpiritual per- fonal Subftance, from all Eternity ; and now is become a Per- fon of Flefh and Bone, glorified to all Eternity. The Lord, from his glorious Throne, and infinite Free- grace, open your Undcrftandings, that are his tender-hearted chofen ones, that you may know and love that perfonal, only wife God, our Saviour, the Lord Jefus Chrift, above your Lives, II a Scriptures proving^ thatj BCc, Lives, who is the everlafting Fath-n . nnto your eternal Glory; liven 10, udmen, Jmeft, Amen, So be it. Amen, The Servant of the Moji High md Mighty Jehovah, or Jefus, and trueMejfenger of his Rterna} Sprit, John Reeve. FINIS, THE NECK O F T H E QUAKERS BROKEN, O R Cut in funder by the two-edged Sword of the Spirit which is put into my Mouth. Firft, In a Letter to Edward Bourne, a Quaker. Secondly, In Anfwer to a Letter to Samuel Hooton and W. S, Thirdly, In a Letter to Richard Farnefworth, Quaker^ Fourthly, In an Anfwer to a printed Pamphlet of the faid Richard Farnefwortb, entituled. Truth Afcended : Or, The Anointed and Sealed of the Lord defended^ &c. Written by LODOWICK MUGGLETON, One of the two laft Prophets and WitnelTes unto the High and Mighty God, the Man Chrift Jefus in Glory. Re-printed in jhe YEAR M.dccivi; LODOWICK MUGGLETON's LETTER T O EDWARD BOURNE. I Saw a Letter of yours which you fcnt to Dorothy Carter, wherein I perceive fhe did lend you a Book of ours, of the two Witnefles of the Spirit, which you have perufed, not for your Good, but for your eternal Hurt ; for you have difcovered in that Paper what Seed and Nature you are of, which is the reprobate Angel's Seed and Nature, which is called in Scripture J Serpent, or Devil, of whofe Seed or Child you are one, which you have plainly exprefled in your Letter, by fpeaking evil of the Things you do not know, in which Book or Books you were not worthy to look into: But many more befides you of the Serpent's Brood have {tumbled at this Stone, even the Commiflion of the Spirit, to their eter- nal Condemnation, which we the WitnefTes of the Spirit have denounced upon them, which no infinite Spirit or Light of Chrill within them fhall take it off from them, nor deliver them in the Day of Trouble. I fhall (hew in fome particular Places in your Letter wherein you have finned againft the Holy Ghoft, a Sin that will never be forgiven in this World, nor in the World to come. And fo I fliall proceed to the Sentence of eternal Death upon you. Firft, you fay, that you perufed the Book till you was weary with looking into it, for it was one of the dirtyeft and confus'deft Piece of Work that ever you faw. Alfo you do advife Dorothy Carter to confider of it, and let the Witnefs of her own Confcience anfwer whether it v/as A 2 given [4] given forth from the Spirit of Truth, or from the Spirit of Error and Deceit, or not. This I would have you to know, though it be too late for your Good, that it is neither the Light in her, nor in you, nor no Man under Heaven at this Day, that can, or ought to judge of the Do6lrine or Declaration of a Prophet that hath a Commiflion from God, but ought rather to fubmit and yield Obedience to their Doctrine •, for there is no eternal Life to be had but in the Faith of it : For whofoever receiveth a Prophet in the Name of a Prophet^ jhall receive a Prophet^s Reward ; which Reward is no lefs than the Affurance of eternal Life. So on the contrary, he that defpifeth a Prophet's Dodrine, defpifeth him that fent him, and fhall receive from that Pro- phet the Seal in his Confcience of his eternal Damnation. The firft Thing that you take Offence at is, that we fay that the reprobate Angel had the Womb of a Woman to clothe himfelf with Flefh alfo, to bring forth God*s Defign : From which you do afk, whether that which is the Devil's Work can be God's glorious Defign, feeing God hath mani- fefted his Son to deftroy the Works of the Devil ? To which I anfwer. That the reprobate Angel clothing himfelf with Flelh in the Womb of a Woman, it was God's Defit^n that the reprobate Angel Ihould do fo, for this very Purpofe, that there might be a Generation of Men and Wo- men of his Seed brought forth here in this Earth, in the State of Mortahty, being born under the Law, it being written in their Seed and Nature ; and by the not fulfilling of that Law which is written in the Serpent's Seed, it is made ca- pable to fuffer the Pains of eternal Death, which is the fecond Death 5 and this was God's Defign, that he might deftroy the Seed of the Serpent with a fecond Death. And as for God's deftroying the Works of the Devil, he doth deftroy them two Ways ; that is, he that is God did lay down his fpiritual and heavenly Glory in the Womb of Mary ' the Virgin, and fo cloathing himfelf with Flefh and Bone, fo that he might be capable to fuffer the Pains of Death : There- fore it is faid in Scripture, that this Jefus^ which is called the Son of God', but in other Places of Scripture he is called the Fery God as the Epiftle of John, where he faith, This is the very [5] God and Eternal Life. And Ifamb, where he faith, Ta us a Child is born, to us a Son is given, attributing to that Child Jefus the Title of everlafiing Father, mighty God, and Prince of Peace. There might be more Places of Scriptures named to prove this Thing, as that Saying, that the Fulnefs of the God- head dwelt bodi'y in him, and that Saying in the Revelation, I am Alpha and Omega, the Firfl and the Laft : He that zvas dead, hut am alive, and behold Hive for evermore. And as the Angel, by taking Flcfh upon him, by entring into the Womb of Eve, brought Sin and Death into the World unto the Seed of Adam, fo God, by clothing himfeif with Flefh in the Womb of a Virgin, that he might be put to Death in that Flefh, and by his Spirit quickning again in that Flefh, he will deftroy him that had the Power of Death, which is the Devil, and the Devil's Works. He deftroyed the Works of the Devil in the Seed oi Adciniy by their having Faith in the Death of God, which Faith purifies the Heart, and is juftified in the Sight of God, and in their own Confcience-, and fo the Works of the Devil are deftroyed in the Seed of Faith, which is the Seed of Adam, by believing in the Blood of God, they having their Hearts fprinkled by Faith in his Death •, and this did God procure to his own Seed, by clothing himfeif with Flefli. So on the contrary, he, by his Defign of clothing himfeif with Flefh, hath procured the eternal Deftrudion to that reprobate Angel and his Seed ; and you being one of the Devil's Sons, I know by your Words, for by your Words you fhall be condemned ; for you have plainly (hewed unto me by your Letter what Seed you are of, and who your Father is, even the fame as was Cain's Father ; you and he have all one Father, for you were begotten of that wicked one, even that reprobate Angel, which God defigned him and his Seed unto that endlefs Mifery, as is fpoken of in that Book which you call a Confufion and a Lie: And not only fo, but you have called many heavenly Myfteries the bottomlcfs Pit of Confufion *, as, that God created the Per (on of the Ser- pent more glorious than the reft of the Holy Angels. Aifo you would have it proved by Scripture, that God made Angels fpiritual Perfons •, neither can it enter into your Heart to believe that the Serpent was made by the Wifdom and [6] and fecret Council of God, to bring forth his Seed to oppofe the Creator ; and yet you read in the Scripture, that God would put Enmity between the Seed of the Serpent and the Seed of the Woman, From what did this Seed of the Serpent come, but from that reprobate Angel which is always in Oppofition Dnto the Seed of the Woman, which is the Seed of Adam^ which is the Seed of Faith, which is the Seed of God ? The Knowledge of thefe two Seeds is that which can truly explain the true Meaning of the Scriptures, and open the Gates of Hell, and let in all the Seed of the Serpent who deny a perfonal God in FJefli and Bone glorified : Alfo the Knowledge of the two Seeds doth open the Gate of Heaven unto the Seed of Faith, and lets them enter into that ever- lafting Glory, where they fhall fee their God Face to Face to their eternal Joy ; becaufe God hath *a Body and Face, and fo fhall every Seed have a Face of its own. And though the Seed of the Serpent Ihall have a Face of its own, yet it fhall never fee the Face of God, Angels, nor Man, no, nor their own Face, to Eternity : For as they lived and died in Darknefs here in this World, not knowing what the Form and Nature of the true God is, nor the Form and Nature of the right Devil ; and fo not knowing what Nature and Seed themfelves are of, they fhall rife again in that eternal Darknefs, never flirring from the Place they are raifed, to Eternity. I write thefe Lines unto you Edward Bourne, knowing you to be of the Seed of the Serpent, and appointed to eternal Damnation before you were born ; though you know it not, I do know it by your fpeaking Evil of that Dodrine which is declared by us the Witneffes of the Spirit, by caHing of it Deceit, Confufion, and Lies, with many more wicked Speeches againd the pureft Truth that ever was declared by Prophet or Apoftle ; becaufe this is the CommifTion of the Spirit, and the lad Witnefs of God on Earth. Therefore for thefe your hard Sayings againft the Doftrine of this CommifTion of the Spirit, in Obedience unto my Com- mifTion, I do pronounce you curfed and damned, Soul and Body, from the Prefence of God, eledt Men and Angels, to Eternity •, neither fhall that Light within you, nor any God, deliver you from (his Curfe 3 but, according to my Word, it fhall [ 7] fhall be upon you, becaufe you fhall know that God hath given Power unto Man to curfe you to Eternity, and that there is a Prophet of the Lord now in the Land. Written hy 'Auguji 10* 1 66a. LODOWICK. MuGGLETON, One of the two lafi JVitneJfes and Prophets unto the High and Mighty God, the Man Chriji J ejus in Glory. Vale. A LETTER of Samuel Hooton and W. S. to Lodowick Muggleton. Friend, FOR To wc can call thee, as Chrift did Judas, and alfo the flothful Servant whofe Talent was hid in the Earth, who art in the highefl" State of Inchantment. Thou haft flandered the Children of the Moft High God, thy Lips hath uttered Lies, thy Tongue hath forged Deceit i thou art a falfe Witnefs, a Wanderer, a Vagabond from the trueUnderftanding, true Knowledge and Council, under whofe Tongue is the Afp and the Venom, who out-fputters it againft the Children of Light, but with it thou art comprehend- ed, and fhall be made manifeft, and the Hook m (Vah) is put into thy Noftrils, by which thou flialt be held, and -ini< {Ohed) is thy State, if thou canft read it, which upon thee fhall come, and canft thou read t^jn^D Kiame) thou haft polluted thyfelf, thou haft defiled thyfelf, thou haft made thyfelf unclean, and thou art unclean, and art in the higheft State of Ranters, from the holy Body, in the polluted Body ; and where-ever thou haft an Entrance thou wilt defile •, and thou mayft deceive Fools, and them that be void of Underftanding, but the Sound and the Weighty thy Spirit hath not, nor never had any Enter- tainment -, for thou art clothed with a Curfe, and not with a Blefling, [ 8 ] BlefTing, the Fruits of which is fputtered abroad, and the eter- nal Sentence of Judgment of the Lord God is fentenced upon thee. And now to the Matter of thy Slanders, and Scandals, and Reproaches, that thou cads upon theMofl; High's Children. Firft, Thou fayefl, JVe {that are called ^.akers) are guided and led by the Spirit of Antichrifi. Jnfwer. This is falfe, for we are in the Spirit of Chrift be- fore Antichrift was, and we have it, and are Chrift's ; and fo thy Slanders doth not touch us, but is thy own, who fpeaks of thyfelf, and beareth Witnefs to thyfeJf j but our Witnefs is in Heaven, which beareth Witnefs of us, and witncfletli to us, which thou haft manifefted thou knoweft not, who judges wirh evil Thoughts, and is in that Judgment which is to be reproved ; for we have Judgment to fentence and judge fuch Spirits perpetually. Secondly, Thou fayeft, TVe are the worjl of all, and the moji curfed of all in point of DoSIrine. Anfwer. This is falfe again, and from flanderous Lips : Our Dodrine is Chrift's and the Apoftles, and we that doth his Will do know his Doflrine, and we are in the Power of God that was before SefVs was •, and thou art the Man that wan- ders up and down to make Secfts, whofe Mouth is filled with curfing, and foweth it •, fo thou flialt reap of the fame, which will enter into thy Bowels, who art the Antichrift out of Chrift's Dod:rine and the Apoftles, and an Enemy to it, which faith, Blefs^and curfe not -, therefore thou art one of the curfed Children the Apoftle fpeaks of, who fpeaks forth the high fwelling Words of Vanity to the alluring of the Lufts of the Flefti, and fo to catch People with thy Bait ; but thy Damnation and Judgment lingereth not, nor flumbereth not. Remember thon waft told this in thy Lifetime. Thirdly, Thou fayeft, We deny both the Father and the Son to be a Perfon in the Form of a Man, and that we deny the fame Flefh and Bone of Jefus, iihich fuffered Death, was laid in the Grave, which rofe again, which was feen afterwards by his Apoffles and others, which afcended up into Heaven in that fame Flefh and Bone, which he fuffered Death, Anfwer, To this we charge thee, and command thee to mention the Man, and the Place of his Abode, that denied this. [9] this, and is a ^aker. Secondly, thy Charge is utterly falle, and Lies, and[S]anders as to us, and the Lord will judge thee for fowing fuch Lies abroad ; for we own Chrift, and none of us denies him that was prophefied of, feen by the Prophets and holy Men of God, came according to the Prophecy, and was born of a Virgin, according to the Prophecy of Jfaiah^ and fuffered Death, and rofe again, according to Scriptures, the Man Chrift Jefus, who fhall judge the World in Righte- oufnefs, whom God hath ordained -, and we own that, accord- ing to the Flelh, he was of Abraham, and the fame that fuffer- ed, rofe, and afcended into Heaven, and remains in the Hea- vens until the Reftitution of all Things •, and we fit in heaven- ly Places in Chrift Jefus, who is the exprefs Image and Sub- fiance of his Father's Perfon •, and we own the Holy Ghoft, and we own the Father, and knows them : And as touching Chrift's Flefh, we are Bone of his Bone, and Flefh of his Flefh, and we have the Mind of Chrift, and fo thou Liar, let thy Mouth be ftopt. Thirdly, Thou fayeft. If we Jhould own Chrifi to he a Per- fon ^ then that Light of Chriji^ which we fo much talk ofy would vanifh like Smoak, and come to nothing. Anfwer. To this we anfwer. That thou haft manifefted thy Darknefs and Ignorance, not knowing Chrift, not know- ing the Holy Ghoft, not knowing the Father, not knowing Chrift*s Flefti, his Blood and Bone, nor Chrift and the Apo- itles Dodlrine, nor the Law : For firft. The Law is Light, faith Solomon, and the Law is in the Heart, and with the Light they faw Chrift, yea, his Flefh. Secondly, John he bare "Wit- nefs to the Light, that enlighteneth every Man that comes in- to the World, which is Chrift: And Chrift faith, I am the Light •, and. Believe in the Light while ye have the Light, that ye may be Children : So there is no becoming Children but by the Light of Chrift. And the Apoftle faith, God, who com- manded the Light to fhine out of Darknefs, hath fhined in our hearts, to give us the Light of the Knowledge oj the Glory of God in the Face of Chrifi Jefus, and that was the Tif-afure in earthen Veffels, So firft, thou art ignorant of this Treafure, and both thee and thy Dodrine, and thy Principle flies away B like [ ^o ] like that Smoak thou fpeaks of, and the Light remains, which is thy Condemnation, the Witntfs in thy Confcience fliall an- fwer it, which thou in thy Uncleannefs haft long rebelled againft. Secondly, thou that fo rebels againft the Light of Chrift we fpeak of, knows not Chrift, his flefli nor Bone, nor the Father, nor the Holy Ghoft. As firft thus : The Light that (bines in the Heart gives the Knowledge of the Glory of God in the Face of Cnrift, and fo without this Light they have no Knowledge of him ; and this we fay to thee, and all upon the Earth, thit none knows the Father, none knows the Son, none knows the Holy Ghoft, none knows the Flefh, and Blood, and Bone of Chrift, but by the Light of Chrift, for that reveals him, and not Flefh and Blood •, for thou art like to the Jews, who ftop'd their Ears» and clofed their Eyes to that of God within them, and there- fore hear'd not, faw not, fo was not converted j and fuch pro- feffed a Chrift wa to come, but perfecuted him when he was^ come, as thou doeft now where he is made manifeft in his Inight. Fifthly, Thou fayeft, That we will have no Per/on at all, Anfwer, This is falfe, though thou haft laid it dowfi general •, for Chrift is the exprefs Image of the Father's Perfon we fay, as in Hebrews : But thou art the Man who wilt have no Perfon at all that denies the Light, for they that was in Darknefs could not fee God, nor Chrift, nor the Holy Ghoft, that hated the Light, and the Apoftle, faid he, in the Perfon of Chrift, which many doth witnefs now. Glory to the Lord for ever r For if thou doeft profefs them in thy "Words,, yet again in thy Word, thou that denies the Light, denies them, and fo Babylan, and blafphemoufly terms it to. fmoak, and for thy Work the Lord will reward thee. Sixthly, Thou fayeft, A great Part of us are of thofe wick- td Ranters, that hath been given over to Blood- (bed with a Sword of Steel, or elfe to all Manner of Lusls of the tkdo^ and now thou fay^ji w( think by a more precife,. and Exadinefs of Life, to recover our Peace with Cody and yet d^ny th? very Per- fon of God without us, . Anfwer. [" ] Anfwer. Here again thou adds Lie unto Lie, but who Is the Father, is known by us the Children of the Mod High \ and what doth the Devil rage in thee, becaufe fome that hath been Ranters, and ufed outward Weapons formerly, now they are turned from thefe Things to God and Chrifl:, the exprefs Image of the Father's Perfon, and comes to live in Chrift^ and ferve him in a new Life, therefore doefl thou rage ? They do not own their former Principles that comes amongft us, but doth judge them, and deny them, and all the Lufts of the Flefh ; and doth their Exadnefs of Life, and good Con- verfation judge thine, that makes thee fo fret and chafe thy- felf, and feoff, and calls it precife ? And to this thou adds a Lie, and faith, we deny the very Perfon of God without us : But to this we fay, God fills Heaven and Earth, and Chrifi-, the exprefs Image of the Father's Perfon, is manifeft within us, and thou who rails at this, doth manifeft thyfelf a Reprobate, one in whom God and Chrift is not, and an Antichrift, and a falfe Witnefs, and a lying Spirit ; for Chrift, faith he, would dwell in the Saints, and God would dwell in them, and waik in them : And hath the Devil made thee fo blind and ignorant of the Letter of the Scripture, who art given up to believe Lies, and who makes Lies thy Refuge ? And haft thou no other Refuge but Lies, who by this manifefts thyfelf to ail fober People what thou art, and from whence thou comes ? And is not Repentance hid from thy Eyes ? It is manifeft by thy Spirit ; yet we muft fay this to thee, thou art in the unclean Flefli, and hath an unclean Body, thy Flefti burns with thy Heat of thy Lufts, and therefore thou haft uttered forth thy Ruin 5 neverthelefs, here is fome ^eries for thee to anfwer in Writing, elfe for ever ftop thy Mouth. 1. Is there any fuch Thing as Sin, and what is Sin in itfelf, and whether thou canft a(5t any Sin, and exprefs what is a Sin to thee ? 2. If thou doeft acknowledge Sin, then ftiall a Man, while he is upon Earth, be made free from Sin, and come into the State that Adam and Eve was in before they fell, while they B 2 be [ lo be upon the Earth, and come to Chrifl:, a State that fliall ne- ver fall while he be upon Earth ? 3. For what End did Chrifl: come ? Doth Chrifl: enlighten every Man that comes into theWorld with a.favingLight, and a condemning Light, yea, or nay ? Is there any true Pro- phecy, Knowledge, Revelation, or Witnefs' feen or known, but by the Light of Jefus Chrifl: ? 4. What IS the Soul, is it mortal or immortal ? What is Confcience, and where is it feated in Man ? What are the Angels, and the Worfliippers of Angels ? What is the Wor- fhip of the Beafl: and the Dragon ? And what is the Whore that fits upon the Beafl:, which all Nations drink her Cup ? And what is her Cup ? 5. What is the Woman that fled into the Wildernefs ? And what is the Wildernefs ? And what are the Times, and Time, and half a Time, that fhe was to be fed there ? And what was the Number of the Beafl:, which is the Number of a Man ? And what is the Number of a Man ? 6. What is the Serpent ? And what is the Tree of Know- ledge ? And what is the Tree of Life >* And wfeat is the flaming Sword ? And what is the Body of Death ? And the Body of Sin, is it a Man's outward Body, yea, or nay? 7. Shall a Man be made free from Sin and Death whilft: he be upon Earth, and be made perfedt ? 8. Dare thou fay, that thou haft: the fame Spirit and Power as Chrifl: and the Apofl:les had ? 9. Hall thou heard the Voice of God and Chrifl: imme- diately from Heaven ? Hafl: thou feen the Shape of God ? 10. What is the firfl: Principle of the pure Religion? And what is that which leads to Repentance ? And what is that which gives the Knowledge of God, and of Chrifl: ? And whether it be within Man, or without Man ? 11. What, and where is the Church of Chrift ? 12. Doefl; thou fin, or canfl: thou fin ? Or haft thou any Guilt for Sin ? 13. Hath every Man the Spirit of God ? 14. What is the Honour that is from above ? And what is the Honour that is from below ? 15. Doeft not thou continue in the higheft Strain of RanterSi C u3 Ranters, feeing thy Mouth is full of Curfing, and yet thou art finding Fault with thofe that be changed from it? 16. What is Evil ? And what is Good ? And what is Light ? And what is Darknefs ? And how doeft thou know them, and diftinguifh them in thyfelf ? And if thou can diftinguilh the one from the other, then what is it to be bap- tized for the Dead ? (Mark) We afk thee what this Baptifm is for the Dead, and what is the Dead ? 17. What is it that leads Nature out of its Courfe ? And what is it that defaces the Glory of the firft Bodji ? And what is the Glory of the firft Body ? And what is it that leads Nature in its Courfe ? And where is it ? 18. What is Self-Righteoufnefs, and its Ground? And whac is the Gofpel ? And what is Election ? And what Re- probation ? And what is G?/»'s Mark? Anfwer thefe Things in Writing, and fend them to Thomas Hyfield^ at Nottingham. Lodowick MuggletonV Anfwer to Samuel Hooton, and W, S. Samuel Hootoriy and W. S. I Received a Paper from you two, being Quakers, wherein I find your Spirits much moved toWrath and Railing, be- caufe I have told the Truth to one John Levens, formerly a Sword- Man in the Army, but now turned Quaker, in a Letter to him. It doth concern all the Quakers all the World over ; and through fome PafTages in that Letter you have been moved by that Light within you, to fend a long railing Letter unto me, with fome Proportions from Scripture Texts for me to anfwer J which railing Letter of yours is fo much, and your Queftious fo many, that it would t^ke up a Volume to anfwer. t ^4 ] Yet neverthelefs, becaufe you are not under tlr^ Sentence oF this CommifTion already, and for the further Informa- tion of other Quakers that are not under it, and for others that fhall come to hear or fee this Anfwer, 1 fhal! trouble myfelf fo far as to give Anfwer both to the railing Part of your Letter^ and ( if your ^eries be worth the anfwering, which is not already anfwered in fome of our Writings) I Ihall fay fomething to them, for fome of thofe Scripture- Texts which you quote, is not worth the anfwering : And thofe that are of moft Concernment are interpreted, and unfolded very plainly, in that Treatife of the Interpretation of the iitb Chapter of the Revelation of St. John -, that is to fay. Concerning the Tree of Life, 'The Tree of the Knowledge of Good and EviL Of the Serpent. Of the fVoman that fled into the WUdernefs. What that Wilder nefs is. What the Time 'and T^imes, and half a Time is. What the Dragon is. What the Beaft out of the Bottomlefs-Pit is. What the State ^/Adam "was in his Creation, with the Perfon and Nature of Angels, tind the Mortality of the Soul^ with many other deeper Se- crets, then thofe Texts of Scripture which you mention, doth or can bear ; which Books that are written by us the Wit- neffes of the Spirit, fuch Devils as you are not worthy to look into. But to give Anfwer to the railing Part of your Paper, which hath very little elfe in it, and if there be any Thing in the ^eries worth the anfwering, which is not anfwered already in fome of our Writings, 1 fhall do it, not render- ing railing for railing, but I fhall fpeak what I certainly know concerning you two, and the Miniftry of the Quakers, and all thofe that believe them, which continue in that Faith, after they have heard of this Commiflion of the Spi- rit. I know what I fpeak to be Truth, as with Relation to your Principles, and to your eternal JEftate. 1 Anfmer. The firft Part of your Paper hath little in it fcut railing againfl: me only, where you fay, that 1 am in the highefi State of Inchantmenty in thai I have Jkndered tbt Children of the moji hi^b Cod, Firft, [15] Firfl:, I declare, as I am a Prophet and Meffenger of the true God, that the People called Qii.ikers are not the Children of the Molt High God, but, for tlie Generality of them, they are the Children of the Devil, and are the very Seed of the Devil, and were bt-gotten by him : And I fas I am an Embaf- fador ordained of God by Voice of Werds) can as truly fay that they are of the Seed of the Serpent, and fo the Children of the Devil, as Chrift did to the Jews, when he faid, that they were Serpents, yea Devils, and the Devil was theii Father;, fo can I fay by you Quakers, and many Thoufands more as well as you, that you are the Children of the Devil, that were begotten by him, and not begotten by u4dam, who never came through the L,oins of jidanty though they came though the Womb of Eve : For this I know, that Cam was the Firft- born of the Devil, and Jdam had no Part in the Begetting of him. And from this Cai» came thofe Jews that Chrift called Serpents and Devils. And the Quakers People, which you call the Children of the Moft High God, are the Children of Caifty who was that Angel or Serpent that beguiled Eve, which became Flelh, Blood and Bone, and fo begat Millions of Men ad Women which are his Children, whereof moft of the Quakers are s Therefore do not you fay that I flander them in faying that they are led by the Spirit of Antichrift, and that they are the worfl: of all in Point of Dodrine, though the beft of all in Practice of Life. For what I have faid of them will prove no Slander nor ill Report, but Truth itfelf : Neither can any Quakers {Principles comprehend me, nor the Do6trine declared by i)S the WitncfTes of the Spirit. And as for that high Enchantment, which you fay I am in, and thofe you call Fools which believe it, fhall find it the Power of God unro Salvation. But on the contrary, you that defpife it, (hall find it the Power of God, to your eternal Condemnation ; which many of the Speakers of the Quakers, and other Opinions, with many Hundreds of private Perfons befides, fhall not deliver themfelves from the Sentence, which we che Witnefles of the Spirit have declared, through a true Difcerning, which you call Enchantment *. But it is the Com- miflion and Power of God which (hall war with the ^iakers^. and [ x6 ] and all other Opinions in the World j becaufe it is the two- edged Sword of the Spirit which is put into our Mouths. And this which we have faid againft you Quakers, will be no Slander or Reproach, but as true as any Word that ever was fpoken by Mofes^ the Prophets and Apoftles, or Chrift him- felf : For we are the Witnefles of the Spirit, which is the Spirit of Truth, which hath made us Judge of the World in fpiritual Matters, concerning the eternal Eftate of Mankind : And what Perfon foever we determine Judgment upon, it is fo, and there is no revoking of it. You have written that 1 fay, you that are called Quakers are guided and led by the Spirit of Antichrifl:. This is as true a Saying as ever was fpoken by Prophet or Apoftle, that the Quakers are led and guided by the Spirit of Antichrift ; for they are not in Chrift, neither is Chrift in them ; yet fay they, we are in the Spirit of Chrift before Anti- ehrift was. . This Lie exceedeth other Lies, for Antichrift hath been in the World ever fince Cain was born, of whofe Seed and Nature they are ; and Chrift came into the World when Abel was born, then was tlie Seed and Nature of Jdam^ which is the Spirit of Faith, which is called by the Apoftle, the Spirit of Chrift J and whoever is Partaker of the Seed Adam, may be faid to have the Spirit of Chrift in them, and their Spirits to be in him, that is, Chrift dwells in their Hearts by Faith. But on the contrary, the Quakers being the Seed and Nature of the loft Angel, whofe Nature was before his Fall pure Reafon, and Cain being the Firft-born of the Devil, the Fulnefs of the Angels Godhead dwelt bodily in him, and Cain having Copulation with the female Sex, Millions of Men and Women have been brought forth of his Seed, which is Reafon fallen ; and this Seed of Reafon in Cain and his Seed, is that Spirit of Antichrift, and this began to ad itfelf forth when Cain and Abel began for to worfhip God, and ever fince the Spirit of Antichrift hath remained in its Seed, which brake forth in this latter Age, in a more eminent Manner in one particular Perfon, namely, John Robins, that feemingly carried a more pure God-like Power, than any other Antichrift which went before him. And the Quakers have the very Influence of John [ 17 ] '^chn Robins his fplritual "Witchcraft power upon them. And (o indeed it may be truly faid that the Quakers are led and guided by the Spirit of Antichrift, and fo their Spirit is in him, and his Spirit in them ; fo that they cannot be in Chrift, nor Chrift in them ; for they are not of that Seed that fliould have made them the Children of the mofl high God, though I know they cannot help it, yet it is fo decreed by the Creator, and he hath been pleafed to make it known unto me ; and though you fay I bear Witnefs of myfelf, yet is my V-^itnefs and Judg- ment in thefe Things true. Whereas you rail in that I faid the Quakers are the v/orfl: of all, and moft curfedft of all in Point of Dodlrine, i^c. 2. Anfiver. As to the Slander and Lies you fpeak of, I fhall let them pafs, for I have fpake enough of them before 5 but as for that Saying of mine aforefaid, 'That the People called fakers are the worjl of all, and the mofi curfedfl of all in Point of DotJrine, that is as pure a Truth as ever was fpoken with Tongue, neither do you know the Dodrinc of Chrift, neither can you do his Will. How can you know the Doftrine of Chrift ? When as your Chrift hath never a Body, for you have got your Chrift all within you, as I fhall make more appear hereafter. And as for my wandering up and down to make Se»5l?, it is thofe of the Quakers that wander up and down. As thofe that went to New-England, and John Parrot unto Rome^ to get the Pope and his Bifliops to be Difciples of Chrift, and there to be punifhed in his Body, and when he came Home again to be damned to Eternity by me for his Pains, becaufe he went by the Light within him, and was not fent by Voice of God without him. Therefore eternal Damnation will be his Reward, for going without a Commiflion from God, and fo will all the Minifters of the Quakers, and all other Mi- nifters too, for going EmbafTadors for Chrift, when as he fent them not. Though they preach from the Letter of the Scriptures, or from a Light within them, though the Devils be caft out, and much Good done thereby, yet it will be but as a Work of Iniquity, becaufe they went before they were fent. C O how [ i8 ] O how willingly is Reafon the Devil to be anEmbaflador for Chrift, when as Ciirift will not accept of him, therefore Reafon the Devil goes of himfclf, thinking to have a Reward in Heaven •, for he will fay, Lord, have not we preached in thy Name, and prayed in thy Name, and call out Dtvils in thy Name ? And tne Lord will fay, Depart from me you Workers of Iniquity. So that what Man foever that preacheth or pretendeth to be a Minider, an EmbafTador ot Chrift, without a Com- miflion from him, it will be charged upon him as a Work of Iniquity. Indeed there are too many Meflengers and Minifters of Chrift to be true, for indeed the World can hardly bf^ar with one true Meflcnger at a Time, this lean truly ipeak by Experience, becaufe I am the laft Man that God will give a CommifTion unto, until Time be no more : Yet n.vtr was there any Pro- phet, or Apoftle, or MefTenger of . hrift, but they have tra- velled up and down more than ever I did,aliiioft thele eleven Years, fo that I have not travelled up and down as the Quakers have, for to get either Wife or Fools to believe me : Y-t this Commiffion hath gone through more Parts of the World than any Quakers ever did 5 but that is a Thing I do not much matter. You Quakers fay that my Mouth is full of Curfing, and that I fhall reap of the fame : Likewife you fay that I am out of Chrift's and the Apoftles Doftrine, that laid, Blejs and eurfe Tict^ with many other Sayings, which \s\\\ be too tedious for me to write. As for my Mouth being full of Curfing, that is my Com- miffion -, neither do I curfe any but Devils which are appointed for it of God, and there is never a one that I have curfed that Ihall efcape that Curfe which I have denounced upon them, neither will any God deliver them from it ; for I do curfe none but the Seed of the Serpent, who had his Curfe denounced upon him and his Seed at the Beginning by God hi-mfelf Now, iiv^his laft Age, God hath given me Power, and Dif- cerning, to determine and give Judgment upon Men and Wo- men, according as I do difcern by their Words, and I the reby alfo know what Nature and Seed they are of, and accordingly " - - ' - - I give [ 19 ] I give Judgment upon them ; fori do go by as certain a Rule as the Judges of the Land do, when they giv^e true Judgment according to the Law. For God hath ordained me the chief Judge in the World at this Day, to give Sentence upon Men and Women's fpincuai and eternal Eftate, what will become of them afcer Death. Full of this Curflng 1 confefs my Mouth is, and I do rejoice in it too. I know that God is well picafed in the Damnation of thole that I have curfed, and 1 am wonderous well fuisficrd in giving Judgment upon them, according to the Tenor of my Commiflion : And this is that which you call fwelling Words. You would have called the Prophet Eliah'^ Words fwelling Words, if you had been of thofe four hundred Pritfts of Baal^ which he commanded to be fiain by the Power of his Word*, which Power of the CommifTion of the Spirit, is of a more high Nature than that of Eliah's was ; for his was but the Sentence of Death natural, but this is the Sentence of Death eternal; but becaufe it is not immediately executed as his was, you think that there is nothing in it -, but it will be found fud- denly enough both to you, and to many that are entred into the lecond Death already : For there is no Time to the Dead ; but after Death to Judgment, which Judgment they have in themfelves, which is the Remembrance of that Sentence, that we who are Witneffts of the Spirit, did pafs upon them in this Life, for they fliall never fee any other God or ]udge, but that Sentence that we have pafied upon them. You are much miftaken, if you think to deal with a Pro- phet that hath a Commifiion from God, as you deal with the Priefts of the Nation : Becaufe you Quakers have baffled the Priefts of the Nation by that Light within you, becaufe you are fallen to a more precife Exadlnefs of Life than they, though your Dotflrine is worfe then theirs, you muft not think to do fo by a commiflionated Prophet. This CommifTion of the Spirit fhail break the Neck of the Quakers, as it hath done divers others : For this take you No- tice, that after the Sentence is pafled upon the Speakers of the Quakers, they fhall never grow more to any great Experience, neither fhall they have thofe Vifions, Apparitions and Rcvela- C 2 tions tions from that Light within thrm a;; they had before, but fiial^ rather wither. This Experience hath been known by Quakers and others, as John Robins^ John Tanf.y^ John tlarwood. Fox the elder, J^(7a; ihe younger, Edward Burrowes^ Francis Howgil, with many others, with Hundreds of all Sedls bcfides which fliall not efcaoe what hath been declared by us the Witnefles of the Spirit. As for that Saying which you quote out of Chrift's Words to his Difcipk-s before they had their Commiffion, where he faid unto them, Blefs^ and curfe not^ that concerns not nae, nor any other Man in the World c\. this Day. Peter and the reft of the Apoftlcs had Power both to blefs and curfe afttr they had received their Commiffion, which was after Chrift's Ai- cenfion, as you may read in the fecond of the A^s^ then was that Saying of Chrift fulfilled, which he had faid unto Peter^ I have given thee the Keys of Heaven and of Hell^ that what thou binaejt upon Earth Jloall be bound in Heaven^ and what thou loofd/i on Earth Jhall be loojed in Heaven. Or thus : H hat Sins thou rcmittesi Jhall be rem tted, and whofe Sins thou retains ftoall be retained: That is. Thou fhalt have Power to give Sen- tence of BlefTtdnefs to thofe that believe thee, and Sentence of Curfednefs to thofc that dcfpife thy Declaration. This was the Remitting of Sins, and the Retaining of them ; fo that Peter and the reft of the Apoltles were not tyed, after they had received their Commiffion, to thofe Words of Chrift ■which he fpake unto them when they were private Believers. Neither am I tyed to thofe Words of Chrift which he fpake unto his Difciples at that Time i for he hath given me i ower and Authority to be Judge of the Scriptures, he hath given me Underftanding of his Mind in the Scriptures above aljl Men in the World at this Day ; nay, if I Ihould fay than all the Men fince the Beginning of the World, I ftiould not lie: For I being the chofen Witnefs of the Spirit, and the laft Man that fhall ever fpeak to this bloody, unbelieving World, by Commiffion from God; for he will never chufe any more after me fo long as the World endureth. Neither doth any Man know the Scriptures, neither can any Man interprec the Scriptures truly but myfelf 3 for God hath [ .r ] hath given the Scriptures into my Hands, even as he gave the Priell's Office into the Hands of Aaron : None ought to offi- ciate the Office of the Priefthood but Aaroiiy and thofe that were appointed by Mofes and him : So it is now, none ought to officiate the Office of a Minifter, MefTenger, or Embaf- fador of Chrift, but thofe that are approved of by John lieeve and myfelf. For by rc-ading the Letter of the Scriptures, or the Light within a Man, is not fufficient to make a Man a Minifter, MefTenger, Embaffador of Chrift •, therefore thofe Words which Chrift faid to his Difciples, Blefs^ and curfe not, is nothing to me ; for he hath given me Power fmce that to the contrary. He hath put the two-edged Sword of his Spirit inro my Mouth, that whofoever 1 pronounce curfcd through my Mouth, is curfed to Eternity : And my Power is as great, and rather greater, than the ApoftJes was that you fpeak of, which is called a curfed Child. The Apoftks Curfe was but a weak Curfe to that Power which God hath given to me : For the Apoftle laith. If an Angel from Heaven Ihould preach any other Dodtrine than what he and the reft of the Apoftlcs had taught, let him be accurfed. I do not only fay, let him be ac- curled •, but if an Angel from Heaven ffiould come and fay I havi' fpoken falfe, or lied in the Doftrine that we have declared, and in thofe I hings which I have faid concerning the Quakers, I have l^ower not only to fay let him be curled, but to curfe Ar.gel or Man to Eternity. As for your Judgment from the Letter of he Scriptures, or from the Light within you, it is not worth a Straw j bur the Curfe that I pronounce upon Men and Women, it is not from the Light of the Scriptures, nor from the Light within me, but from the Power and Authority of a Commiffion received from a God without me, which fpake by Voice of Words to the hearing of the Ear •, and this is that Curfe (hat ffiall remain, and be remembred, by all thofe Quakers and others that are under it, both in this Life and to Eternity. 3. thirdly ^ I did fay truly in that I faid you deny both the Father and the Son to be a Pcrfon in the Form of a Man ; and that you deny the fame Flefh and Bone of Jefus which luf- fered [ .a ] fered Death, was laid in the Grave, which rofe again, which was (eei) afterwards by his Apoftles and others, which afccnd- ed up into Heaven in that the fame Flefli and Bone that he, fuffcird De^ith in. In your Anfwer to this above-mentioned, you charge me to mentiun the Man, and the Piace of his Abode, that denied this, and IS a Qu'kcr. There are fome other Words in this Letter of yours that is to be minded, and it is this, where you fay Chrijl Jefus is the exfrefs Image and Subftance of the Father'' s Ferjcn^ avd you own the Holy Ghoji, and you own the Father, and know them : Jnd as touching Chriji*s Flejh, you are Bone of his Bone, and Flefh of his Flefh, and you have the Mind of Chri§i, and fo you call me a Liar, and fay, let my Mouth he ftop, Anfw. This fame is riddle me, riddle me, what's this ? What a fine Diftindion have you given of the Trinity, and what fohd Arguments do you think that you have given to prove me a Liar in what I have faid ? Firft, according to your Charge, I fhall tell you both the Place, and fome of the Perfons which did deny this. The Place where this was denied was in Eafcheap, at a Butcher's Houfe : The Perfons who did deny thofe Things aforefaid, one v;as the Butcher himfelf, I think his Name was Richard Whitpan, or fuch a like Name, the ^takers Bownfal doth name it right : Another of them was fox the younger, which is now both dead and damned to Eternity : Another of them was John Harwood ; as for the other two, I do not remember their Names, but one of them was a great lubberly Fellow, perhaps you may know him better than I ; thefe five did all of them deny that the Flelh and Bone, or Body of Chrift wherein he fuf- fered Death, which fame Body is now living which they did deny, for which the juft Sentence of Condemnation is paffed upon them, as is publick in the fakers Bownfal. Nay, it was not only thefe five Quakers that did deny thefe Things aforefaid, but all the Quakers that ever I talked with, both Men and Women, have done the fame. And I know, that if I fhould but difcourfe with you, I Ihould find you to do the like 5 for it doth not (land with a right Quaker's Principle, [ -3 ] Principle, to believe that the fame Flefh and Bone of Chrift v/hich fuffcrcd Death, was laid in the Grave, rofe again, and is now living in fleaven in that the fame Body, neither can that Body be in Heaven without the Soul or Spirit •, for where his Body is, there is his Spirit alfo ; for they both lived to- gether, they both fufFered Death together, they both rofe again together, and are both in Heaven together ; if fo, how is it poflible that the Quakers fiiould get Chrift within them ? For if Chrift be a dilVind: Ferfon of himfelf, of Subftance, Flefh and Bone, though a fpiritual Body now in Heaven, how comes Chrift to get his fpiritual Body into every Quaker's Body, and every Man's Body elfe ? For the Scripture faith, that the Heavens Jhall contain kirn until the Rej'titution of all ^hijgs. meaning that B -dy of Flefh and Bone: So that the Perfon of Chrift, or his Eftlnce, cannot be in this World ac all, much'lrfs in the Quakers Bodies ; nay, he is not in mine, though he hath chofen me to be his MeiT nger, to declare what he IS m his Form and Nature, as hath been abundantly de- clared in our Writings. Therefore do not you fay that is a Slander and a Lie for me to fay, that you are the very abfolute Spirit of Antichrift, that doth deny both the Father and the Son •, for though you talk of a Chrift, and of his being the exprels Image of his Father's Perfon, and of a Holy Ghoft, becaufe you read of fuch Things in Scripture, which were other Mens Words, fo yoa reading of them, have jumbled the Father, Son and Holy Ghoft to- gether, and fo inftead of one Perfon, yuu have gotten three Perfons, and yet never a Perfon. For I am lure when I talk*d with John Perrot about God, he could find never a Perfon, but an infinite Spirit without a Body or Perfon at all. All the Quakers that ever I have had to d > withal (which have been a great many) I could never find any Qtaker to own God to be a Perfon in the Form of a Man, but an infinite Sp rit, that fills Heaven and Earth, and all Piaces, and a:l Thing's, and fo d(*th the Pope and all ochers Opinions that are, which doth ftiew the Daiknefs of the QiiaJve'is, and the Pope, and all others : For if God be a Perfon m the Form of a Min, as I am fure he is (for T do acknowledge no other God but the Man Chrift Jefus, who is a diftinCt Body of FlcHi and Bone Cm] Bone of his own) how then can he fill Heaven and Earth with his Prefence, and get into the Quakers Bodies, and all other Peoples Bodies too, and yet he is in Heaven, above the Stars, which Heaven muft retain him until the laft Day ? From this Body of Chrift, which is the only God, have I I'ower over all other Gods, or infinite Spirits whatfoever. I could fhew in what Senfe it may be faid that God fills Heaven and Earth -, but it would be too large to unfold •, befides, it is declared already in our Writings. There is one blaiphemous Saying of yours, through your Ignorance of the Scriptures, in this Letter of yours. You fay, that you do own Chrift, according to the Flefli, he was of Abraham \ which is Blafphemy to fay, it being quite con- trary to the Scriptures •, for thofe Jews that perfecuted Chrift were, according to the Flefh, the Children of Abraham \ and therefore it was they faid, We have Abraham for our Father^ and never were in Bondage io any : For indeed, all thofe that are the Children of Abraham, according to the Flefh, are the Children of the Devil, or of the Serpent •, but all thofe that are the Children of IfaaCy or the Children of the Promife, which is the Seed of Faith, which are the Children of Abra- ham^ according to the Spirit, and fo according to the Faith of Abraham, of which Chrift came ; and fo the Seed of Faith may fay truly, they are Bone of his Bone, and Flefh of his Flefh i becaLife the Seed or Spirit of Faith, which Abraham, the Father of the Faithful, had in him, liveth in our Flefh and Bone, and we may be faid indeed to be Bone of his Bone, and Flefh of- his Flefh, and fo called his Brethren, becaufe we are born, not of the Will of Man, nor of the Flefh ; but of Water, and of the Spirit ; which Spirit doth lie fecretly hid in the Water, is th« Motions of Peace, that doth arife from the Seed which is called the Spirit. Bur, on the contrary, the Quakers Chrifl is according to the Flefh of Abraham ; and fo indeed, they are Bone of his Bone, and Flefh of his Flefh i for indeed, they know no other Chrift, but according to the Flefh, that is, according to the Seed of Reafon : For in Scripture, the Seed of Reafon is called the Flefli, from whence the Motions of Sin doth arife, which are called the Motions of the Flefh 5 which I have largely [ as ] largely unfolded in ^he Imerpretation of the 'i ith Chapter of the Revelations : For the Scripture taketh no Notice of the outward bodily Flefli, but as the two Seeds doth operate and work in Man, Reafon is called the Flefh, and Faith is called the Spirit ; wherefore it is faid, Let Chrifi dwell in your Hearts by Faith. And fo, every one that doth truly believe in that Flefh and Bone of Chrift, to be now living, doth eat his Flefh ; and fo Chrift dwells in his Heart by Faith, and not in his Perfon and Eflence, as the Quakers do vainly imagine. For they make no - Diftindion between the Perfon and Eflence of Chrift, and the Light of Chrift ; which Light of Chrift is one Thing, and his Perfon another, as the Body of the Sun is one Thing, and the Light that ihines from it is another j and fo, according to the Flefti, that is, according to the Seed of Reafon, the Qi-iakers are Bone of his Bone, and Flefli of his Flefh ; and they being the Children of Abra- ham, according to the Flelh, as their imaginary Chrift is ; for all Abraham''^ Children, according to the Flefh, are the Children of Cain, who is the Father of moft Part of the Quakers ; and in this Senfe, they may fay that they have the Mind of Chrift in them. 4. You fay, I write, if you (hould own Chrift to be a Per- fon, then that Light of Chrift you fo much talk of, would vanifli like Smoak, and come to nothing. In your Anfwer to this, you upbraid me with my Igno- rance and Darknefs, as not knowing Chrift, nor the Holy Ghoft, nor the Father, nor Chrift*s, nor the Apoftles Doc- trine ; and for which Purpofe, you quote Solomon's Writino^s, which is no Scripture, with fomc Scriptures, to fliew my Ignorance, and that my Dodrine fhould fly away like Smoke, as I faid by yours, with many more Sayings, that would be too tedious to write. Anfzver. If I were as ignorant, and as dark in the Know- ledge of Chrift, and of -the Holy Glioft, and of the Father, and of the Apoftles Dodlrine, as you are, it would be no Matter if my Tongue fhould cleave to the Roof of my D Mouth i [ .6 ] MbLith ; for yonr Ignorance an:l Darknefs is plainly difcover- ed, in thit you quote Solomon to p.ove your Scripture, Light, and Knowledge of Chrift ; that whicn is no Scripture no more tha*) the Apocrypha is ; but I perceivt it is as good Scripture to you as any; for yju are but Jike a Pairot, that fpeaks other Mens Words, for it is Nothing to you what Chrilt or the Apoftles faid at that Time. You ought to have heard what the Commiflion of the Spirit faith now, in thefe laft Days ; for none can interpret Scripture truly but myfelf, neither doth any Man in the World truly know Chrift, nor the Father, nor the Holy Ghoft, but myfelf, and thofe that believe in this CommifTion of the Spirit j for it is not with me as it is with you ; for you are to be judged by the Letter of the Scriptures, but God hath made me the Judge of Scriptures, and of you alio. For my Commiffion and the Doflrine of it is as true as the Prophets and Apoflles Commifrions were in their Time; nay, k is of a more higher Nature ttian theirs were : tor we the WitnefTes of the Spirit do know more than Mofes, the Pro- phets, or Apodles did, Things of more higher Concernment, As To know the Form and Nature of the true God before he became Flefli, The Form and Kature of the right Devil, before he became Flefli. The Perfons and Nature of An- gels. The Rife of the two Seeds. What Knowledge can exceed, or go beyond the Knowledge of the true God and the right Devil, many other deep Secrets, which hath been declared by this CommifTion of the Spirit, which the Pro- phets and Apoftles were but dark in, in Comparifon of the WitnelTes oi the Spirit. If fo, how fnould you Qtiakers come to underftand any Thing concerning Chrift, the Father, and the Holy Ghoft, who have nothing but the dead Letter of other Mens Words, whofe Light was but dark, in Comparifon of that Light that comes by this Commiffion of the Spirit } fo that you can never know Chrift, nor the Father, nor the Holy Ghoft, by the Words of the Scripture, nor by the Light of 'Chrift with- in you, without an Interpre;ter, there being none in the World at this Day but myfelf. Can [*7] Can your Light \VithIn you make thefe three you fpeak of, Chrift, the Father, and the Iioly Ghoft, to be but one Per- fon, and particular Body of Flefh and Bone in the Form of a Man ? If you can, then may you truly fay that you know the Father, Chrift, and the Holy Ghoft ; which I know no Quaker or other doth, or can know at this Day, but this Commiffion of the Spirit only ; neither can any Man, by the Light of Chrift v/ithin him, come to know thefe Things aforc- faid, but by beheving of him that's fent by Voice of Words from a God without him. But the Quakers were never fent from a God without them, but only from a Light within them ; and though it be the Light of Chrift, yet will it not give a Man the Knowledge of tha true God, but will perifli ; and he that hath it, except it be grounded by Faith to believe that God fpake to fuch a Man ■ to the hearing of the Ear, and then the Light of Chrift in a Man being grounded upon that Voice, he fhall come to know the Father, Son, and Spirit, to be but one perfonal Glory in the Form of a Man, which no Quaker in the World doth, therefore cannot know the Father, Son, and Holy Ghoft by that Light within them, which they talk fo much of : For a Child that anfwers from his Catechifm-Book would have faid as much from the Father, Son, and Holy Ghoft, as thefe Quakers do ; for a Boy could have rehearfed thefe Places of Scripture, and have made as good a Confeflion of his Faith, as any Quaker doth. But let that pafs, and come to the next. 5. You fay further, that I have written, ^he fakers will have no Perfon at all. The Words in your Letter to this is not worth a Reply ; for there is little in it but the repeating of Scripture Words, and what the Apoftle faith of Chrift, being the exprefs Image of the Father's Perfon; which if it were but opened, it would utterly deftroy their own Principles of the Light of Chrift within them, which they are very angry with me for faying, that the Light Withiti them will vanifTi like Smoak, which they will find to be true ; but I fliall go to the next. 6. You fay I write, that a great Part of you are of thofe v^icked RantCjTS that haVe been given over to Blood-fhed with D 2 a Sword [a8] a Sworcl of Sreel, or elfe to all Manner of Lufts of the Fledi; and now J j >y you rhink by a Precife and Lxaclnefs of Life to recover your Peace wiih God, and yet deny the very Perfon of God without you. Your Anfwer to this Sentence of mine is fomething large, bur rr.oft of it railing, and rehearfing the fame Words as were fpoken before ; for you make a great deal of do about knowing the Father, and the Son, and the Holy Ghoft, and keep a Stir about Chrift's being the exprefs Image of the Fa- ther's Perfon, and yet all this while you cannot find out any Perfon of God at all ; only you have gotten PWsWords, and run away with them, as a Dog doth with a Bone •, for the Let- ter of the Scriptures is call down as a Bone by the Prophets, Apoflles, and Chrift himRif •, for how vi^ould Quakers have done to have found out thefe Words, That Chrift is the exprefs Image of the Father's Perfon, if Paul had not faid fo ? I •marvel how they would have known that Chrift enlighteneth every Man that cometh into the World, if they had not found fuch Words in Scripture. But thofe Men that fpakc the Scriptures know what the Light of Chrift was, thefe can only fpeak of it, but know nothing truly what the Light of Chrift is, nor from whence it doth arife. There is one Expreffion in this Part of your Letter which would make one laugh, which is this. Both the Devil rage in me hecaufe fome who have been Ranters, and ufed outward Weapons formerly, now they are turned from thefe Things, and turned unto God, and Chrift ^ the exprefs Image of the Father's Perfon ? As for thofe Ranters, that are turned to God and Chrift in the Quakers Way, they had better have kept themfelves where they were ; for before they were in the Wildernefs, but are now turned back into Egypt, and fo are further off from entering into the Land of Canaan^ that is, a Place of Reft for their Souls, than they were before : So that the State of the Quakers is more uncapable to be faved than the Ranters ; for if they turn a right Quaker after they have been at the Rant, there is no Poffibility for them to be faved, for they are two- fold more the Children of the Devil than they were before : For r ^9 ] For if fuch a Quaker fhould give his Goods to the Poor, and his Body to be burnt, for thac Light within hini, it will avail him Nothing ; for there are but thefe three States in Man, Egypt ^ the JVildernefSy and the Land of Canaan. But by Faith in a Commiflion, and they that truly believe in a Commiflion, are tlie Saints that Chrift dwells in, and not the Quakers i for they are, for the mod Part of them, as I laid before, the Children of Cain^ who was of that wicked one, which always was in Bondage, and there fhi.ll remain to Eternity. So much in Anfwer to your railing Letter. Now I have given you Anfwer to your curfed Blafphemy and railing Speeches, againft thofe Truths which 1 have faid concerning you Quakers ; it remains that 1 (hould give An- fwer to your ^eries, which are many. There are ^cries enough, if anfwered, to make a Volume bigger than the Bib!e j for there hath been greater Volumes thaa the Bible made of one of thofe Texts of Scripture which you have propounded, by wife Men in Reafon. But this feemeth to be a marvellous Thing, that you Qiia- kers, that are guided by the Light of Chrift within you, and knows the Mind of Chrift, and the Apoftles Dodrine, and knoweth the Father, and the Son, and the Holy GhofV, and Chrift, the exprefs Image of the Father's Perfon, in that you fliould be ignorant of the Knowledge of thefe Things, which you propound unto me to anfwer, elfe 1 muft flop ray Mouth for ever. Certainly if you had known them yourfelves, you would not have propounded them to me to anfwer ; neither is it the Property of him that hath true Knowledge in him to put Queftions to another, which he cannot anfwer himfelf. It is a Thing I never did to any fince I came to know the Truth, I never did propound any Qijcftion to any Man that I could not anfwer myfelf ; though 1 have been afkcd many Queftions by feveral Sorts of People, yet never any went empty away without an Anfwer ; fome fatisfied, and fome iinfatisfied, becaufe they could not queftion any further ; nay, there hath not been that Queftion that could arife out of the Heart of Man, let it be what it would, concerning fpiritual Things, with Relation to God, Devil, Heaven, Hell, or l3o] or any other fpirltual Thing, but I have given Anfwer to it. Nay, fome have gone fo far as to afk who made God, and I have given Anfvrer to that alfo. Nothing hath been too hard for me in fpiritual Things, if it hath been propounded in Englijh Words. When I fay fpi- ritual Things, I fpeak with Relation to the Knowledge of the true God, his Form and Nature before he became Flefli, and what he is now in himfelf, and what the right Devil was before he became Flelh, and what he is now in himfelf, and how Heaven and Hell doth depend upon thefe two, with the Knowledge of the Perfons, and Nature of the Angels, and the Mortality of the Soul. On thefe fix Principles depend all fpiritual and heavenly Knowledge, with many other heavenly Secrets, which floweth as a River of living Water from thofe fix Heads, which no Qua- ker doth, or can know, in that State of being a Quaker, nor any other Opinion or Religion whatfoever, but thofe that do believe in this Commifllon of the Spirit. And as for thofe eighteen ^eries that you have propounded, thofe that are of the moft higheft Concernment, they are an- fwered and opened at large in our Writings already. And fome of your Queries are of fuch a long Nature, that they are not worth the Labour to anfwer, neither would there be any great Edification to any that fhould know them ; yet I fhall give a Word or two to the firft Part of your third ^ery. For what End did Chrijl come ? Anfwer, Chrift came into the World for this very End, for to deftroy him that had the Power of Death, which is the Devil, which Devil is the Seed or Spirit of Reafon in Man, of which Spirit of Reafon, which is the Devil, moft Part of the Quakers are of his Seed, and Chrift came into the World for to deftroy ; that is, to deftroy the Seed of the Serpent with an eternal Death, and to raife the bced of Adam up to a more happier Eftate, than that was v^^hereih he was created. This could not be accompliftied but by God's coming down from Heaven into the Womb of a Virgm, and io be- came 131] came a Child In pure Morralicy ; and when he grew up to be a Man, according to the Scriptures, he was capaole to fuffer the Pains of Death, and fo pafs through Death, and quicken- ing into Life again in the fame Body, he got Power over Death, in that Death was not able to keep him under ; and fo got Power over him that had the Power of Death in his Hands^ which is the Devil. This Devil fo much fpoken of in Scripture, is no other but the Spirit of Reafon, which was firft in Cain, he killing righte- ous /ikl had Power to kill, that is. Power to put to Death, and fo Death entered into the World: For Death never was in the World before the Serpent beguiled Eve, then entered Death into the World •, and Cain being the Firft-born of the Devil, he had the Power of Death in his Hands, and it doth remain in his Hands to this Day. But happy are the Seed of Jdam, that hath fo much Faith- as to believe that it was the very God-head Life that fuffered Death, and fo overcame Death by his quickening into Life again, and fo hath gained to himfelf a greater Power and Glory than he had before Death entered into the World •, for by his rifing again, he hath got Power to raife the Seed of Jdam to a more happy and glorious, Eftate than thac was wherein he was created. He hath gotten Power alfo to dcftroy him that had the Power of Death in his Hands, that is, to keep the Seed of Reafon in a more low and fad Eftate than that was wherein he was created, even under the fecond, or eternal Death, w.h'ch could not have been but by the D\^ath and Rife again of God bimfelf ; and for this very End did Chrift coine i^nto the World. It would h.ive been v/ell for you, and ma y Thoufanvls more, if Chrift had never come into the World at all, for your Con- demnation is procured by it. r could open what is meant by the Light of Chrid, and how it may be faid that Chrift enlighteneth every Man that cometh into the World, but it would be too large-, befides, it h fully opened in that Hook of ours, called, A Divine Looking -Glafs. And as for Jdam and Eve's Eftate before the Fall, and after their Fail, that is plainly declared in The Interpretation of t be- nt b of the Revelation, The Tree of Life, and the Tree of Know- ledge [ 50 ledge of Good and Evil, and of the Serpent, and of the Wo- man that fled into the Wildernefs, and what the Timeand Times, and half a Time is, and of the Beaft, with many other Things opened, and Scriptures expounded, of a far more high Con- cernment than thofe Things you propounded ; I fay, thefe Things are largely opened in The Interpretation of the f aid i \th Chapter of the Revelation, and in The Divine Looking-Glafs^ wherein are written the deepeft Myfteries that ever was pennM, if underftood by the Reader. Alfo there is The Mortality of the Soul, that doth (hew what is Scripture, and what is not, and how the Soul of Man is not immortal, but muft, and doth die. Alfo thtreis that called. Look about you, for the Devil that you fear is within you. And J. Dialogue between Faith andReafon, and The fakers Downfal. There IS hardly any Thing that is neceflary to be known con- cerning the fpiritual Eftate of Mankind, but it is to be found in fome of thefe Writings. Therefore, if any of you Quakers have a Mind to be any fur- ther informed of your Queries, they muft look into thofe Wri- tings afore-mentioned ; for there is very few of your Queries that are not anfwered in one Kind or another. But I know you Quakers do not regard looking into any other Writings but your own -, therefore I fhall not perfuade you unto it, but let you remain in your own conceited Light of Chrift within you. But you will find it to be the greateft Darknefs of all the fe- ven Churches, becaufe it is the very Spirit of Antichrift, or the Devil transformed into an Angel of Light •, that is, it carrieth the pureft Shew of Holinefs of Life, and fuffereth more than any other doth for his Rehgion, and yet the moft curfedft of all in Point of Dodtrine ; for they are the greateft Fighters againft God's being a Perfon, by that Light within them, of any. Neither will there ever come any more Spirits of An- tichrift fo Angel- like, as the Quakers do, for they have re- ceived the Spirits of Antichrift new in this laft Age, as I faid before, and it will continue to the End of the World. Samuel Hooton and W. S. you might have fet your Name as well as two Letters, but it matters not now. i have [33 ] I have given Anfwer to your railing Letter you fent to me for fpeaking the Truth. For there is not one Jot or Tittle of my Words in thofe fix Principles or Sentences of mine con- cerning the Quakers, that fhall fail and not come to pafs, but are as true as any Thing that ever was fpoken by Prophet or Apoftle. Therefore I Ihall fpeak a few Words unto you two in par- ticular, becaufe you two have committed that unpardonable Sin that never will be forgiven in this World, nor in the World to come •, for you have done Defpite unto the Spirit of Truth, in fpeaking Evil of Things you do not know -, for you have called the Doflrine and Declaration of the Spirit, Blafphemy^ Deceit^ and Lies, with many other raihng Speeches, with high Im- pudency, from a Light within you, and from the dead Letter without you, and hath prefumptuoufly lifted up yourfelves with that Light within you, to fpeak Evil of the Commiflion of the Spirit, which we received from the true Perfonal God without us, even the Man Chrift Jefus in Glory. Therefore in Obedience to my Commiflion, I do pronounce Samuel llooton and W. S. for this their Blafphemy againft the Holy Spirit that fent nie, curfed and damned. Souls and Bodies, from the Prefence of God, ele6t Men and Angels, to Eternity, Your Light within you, nor God without you, fhall not deliver you from this Sentence which I have declared upon you, be^ caufe you fhall know that there is a true Prophet now in the laft Age, as well as there hath been in former Times. And this Sentence fhall be the Mark of your Reprobation in your Foreheads to Eternity, even as your great Grandfather had in his Forehead ; and all the Seed of Faith that fhall read this Epiflle and fee you, fhall fee the Mark of Reprobation in your Foreheads, neither fhall you fcrape it out, but it will be feen by the Ele<51: as long as you live. And when you die, you fhall pafs through this firfl Death into the fecond Death, and in the Refurredtion you fhall never fee the Face of God, nor Man, nor Angels, nor your own Faces, to Eternity, but you fhall be in utter Daiknefs, where is Weeping, and Gnafhing of Teeth, for evermore. And though you think you fhall have never a Body, you are deceived : You fliall have a fpirituiil dark Body, which Ihall E be [ 34 ] be capable to bear th^fe eternal Torments, and you fliall re- member you were toid lo by a Prophet. Written by LODOWICK MuGGLETON, One of the two laft Witnejfes and Prophets unto the High and Mighty God, the Man Cbriji Jefus in Glory, Nwsniber 3. 1662. POSTSCRIPT. I Have publifhed your Letter to as many of the Believers of this Commifllon of the Spirit, as I have had Opportunity to meet with them j fo I do expefl that you fhould read mine unto as many of the Quakers as you fhall have the like Op- portunity. For Samuel Hooton and W. S. Let this be fent to Thomas Highfitid at Nottingham, to be delivered to the abovelaid. i^LETTER of Rkhard Farnefworth tty Lodowick Muggleton. Falfe Judgment revei'jfed and againft teftiiied, by Rich, Farnefworthy in Anfwer to Lodowick Muggleton. ZoddWi'ck Muggleton, THOU who pretends to have received a Commifllon by Voice of Words to the Heari-ng of ithe 'Ear, from a God without thee, to ^curfe Angels or Men to Eternity, and feyeft thou art the Witrrefs of the Spirit, and the laft Witnefs that evdr ihall 'fpfeak by Commifiion 'ftom ^God, whilft the World I 35 1 World enduteth, and fayeft, God hath ordained thee the chief Judge in the World at this Day, to give Sentence upo^^ Men and Women, fpiritual and eternal, and what (hall become of them after Death •, and in Obedience to thy pretended Com" mifiion, fayeft, thou haft already curfed and damned many •hundreds of Souls and Bodies from the Prefencc of God, ele^t -Men and Angels, to Eternity, and that thou rejoiceft in the Gon- damnation of them, and art wondrous well fatisfied in giving Judgment upon- them. Bywhieh it appears, thou wouldft be-both Judge, Accufer, and Witnefs ihyfelf, to condemn without any right Order, and contrary to Truth, at thy'Will and Pleaftire, which i&^Antichriftian and very erroneous : But Error in Judg- f ment ought to ■ be undone, and holden for nothing, as thme is, who, notwithftanding thy pretended Commiffion, art^if- • covered to be a falfe Prophet, and in Delufion, as is apparent and manifeft in feveral Particulars, in a Reply of mine to that of thine, bearing Date Augujixht roth. 1-662, written by thee in Anfwer to i Edward Bourne to Dorothy dirt er. -But fmce I have feen four Sheets of Paper written by thee,da^ed-iV s. 2. That they had a Commiflion fromChnft, to whom all the Prophets gave Witntfs, or that he commanucd them to preach to the People. This he proves hkewifeout of the A^s of the Jpofiles. 3. They who were ch.-.fen Witneffes of Chrift, whom God the Father anointed, fealed and fent, and had a Commiirioii from the Spirit and Power of Chrift, to whom all the Pro- '. hers phets 9;ave Witnefs, In teftifyirg on the Bt-halF of Chrifl:, their Teftimf^ny (tands as an F.vidence againft, as you fay, my pre- tt-nded Commifliun, and the Docflrine thereof. L. M Ret^ly. Let any Man, that knows what belongs to a temporal Commiffion, judge whether thefe Places of .Scripture which you have named, doth prove me a falfe Witnefs, and my Commiffi.n to be a pretendtd Thing, or no; for I do own and believe that the Prophets under the Law were true WitncfTes of Chrift ; that is, they did witnefs and teftify unto the People of the Jews, that Chrift, the Sa- viour of Mankind, was to come, and to be born of a Virgin ; this I do faithfully believe. Alfo I do own . and believe that the Prophets and Apoftles were true Witneflfes and Ambaf- fadors of Chriff, and that the Apoftles were chofne Wtinilcs of Chrift, to teftify and witnefs, that Chrift, the Saviour, was now born in their Time, when they did thus witnefs, as the Scriptures doth abundantly relate. Alfo I do own and believe, that Chrift is ordained to be the Judge of the Quick and the Dead. Alfo 1 do own and believe, that the Scriptures were fpoken as holy Men were infpired, and fo they may be called, and are owned by me to be, the Word or Words of God. Yet this 1 fay, by the Way, that no Man upon the Earth at this Day, doth know the Scriptures tiuiy, nor can interpret them truly, but us the "Witnefles of the Spirit ; becaufe all Men in thefe Days are ignorant of the Form and Nature of the true God, and the right Devil, as I have fliewed in thofe Letters to Samuel Hooton^ and IV. S. and to Edward Bourne, and to yourfelf. Thofe Letters do open it more at large. Again, Do you blind Quakers think that the Repeating of Scripture-Texts, which were other Mens CommLiTions and Words, that it will prove me a falfe Witnefs, and my Com- miftion to be a pretended Thing ? Then I fay thofe Jews^ which were under the Law of Mofes, might as truly have faid as you do by me, that the Apoftles CommifTion was but a pretended Thing, and theirWitnefs, which they bore to Chrift, was a falfe Witnefs, and fo they did j therefore they perfecu- H 2 ted [ 6o ] ted them for it, as you would do me if it lay in your Power^ as it did in theirs. 4. R. F. By their CommifTion they were to preach to the People, and the fame Commiffion, and the Doftrine thereof, they were to teftify to them, that Chrift was ordained of God to be the Judge both of Quick and Dead ; but thou art not Chrift, to whom all the Prophets gave Witnefs, therefore it is evident that thou art not chief Judge, ordained of God, though thou prefume to fay, that after Death they (hall never fee any other God or Judge •, but the Remembrance of that Sentence, which you, the pretendedWitnefles of the Spirit, did pafs upon them in this Life, becaufethou falfely faith, no Man knows the Scriptures but thyfelf, and that no Man can truly interpret the Scriptures but thyfelf, and that no Man ought to officiate the Office of a Minifter, Meflenger, or Ambaffador of Chrift, but fuch as are appointed by John Reeve, and thy- felf. Which Aflertions or Do6lrines of thine are falfe, and not true: For this I fay, that the only Knowledge and Right of interpreting Scriptures belongs not to thyfelf, but to the Lord Jefus, and his bleffed Spirit, who is the true Judge, and hath Power to open Mens Underftanding, and, give them the true Knowledge and right Underftanding of Scriptures, Luke xxiv. 32. LoDOWiCK Muggleton'j Reply. The Reader may fee the ^rofs Darknefs of the Quakers. Here he proves my Commiffion, as he doth think, to be falfe, and a pretended Thing, from the Letter of the Scripture, as if the Prophets and Apoftles Commiffion being repeated over fo many hundred Years fince, would make my Commiffion falfe, and to be but a pretended Thing -, when as I do declare that I do not take up my Commiffion from the Letter of the Scriptures, as other Men do 5 for that is a pretended Com- miffion, which doth counterfeit and pretend to do the fame Things as they did which had their Commiffions figned and fcaled by the Voice of God himfclf j as Mofes and Paulj the Prophets [6x] Prophets and Apoftles, thcfe I do own that they had a CommifTion from God, but what is this to any Quaker, or any other Man ? Doth this prove, that the Reading of other Mens Commiffions will makeaManaMinifter, Mefienger or Ambaflfador of Chrift ? Surely no j neither wilJ the Read- ing of the Scriptures prove my Commiflion to be falfe and a. pretended Thing, as you fay it is ; for I faid in thcfe Letters to the Quakers, that my Commiffion is as true as the Pro- phets and ApoftJes Commifllons were, and of a more higher Nature then theirs were ; this I own to be true ; for my Com- mifTion was given by Voice of "Words from God as theirs were, therefore ir is, that I certainly know that God did give a Commiffion to Mofes and the Prophets, and unto his Apo- ftles. Alfo, as Mofes and y^aron were the two firft that God did chufe and gave a Commiffion unto, to adt forth the Law, which did fignify the Water -, fo hkewife God hath chofen John Reevcy and Lodowick Muggkton^ to be his two laft Wit- nefles, and Prophets of the Spirit ; fo that the Repeating of the true Prophets and Apoftles Commiflions over again now, will never prove me a falfe Witnefs, nor my Commiflion to be a pretended Thing •, for the Jews, which were under the Law of Mofes i might, and did as well fay, as you do by me, that the Apoftles Commiflion was falfe, and a pretended Thing, by their Repeating of the Law, and the Prophets : But the Repeating of other Mens Commiflions will not maka void that which is given by Voice of Words from God, for that will fl:and for ever •, and that you and many more fhall know, to your eternal Pain and Shame, let your Pretences be what they will. Alfo 1 do own that the Prophets and Apofl:lcs of Chrift did witnefs alfid teftify, that Chrift was ordained of God to be the Judge both of the Quick and the Dead. I alfo do own and believe the fame Thing myfelf ; but what doth this prove therefore that I have no Commiflion from God, to be the chief Judge of Quakers and other def- pifing Spirits ? That doth no ways weaken my Power, but rather confirm and make it the more ftronger ; for I do believe Jefus Chrift to be the ooly God, both God and [ 6i ] Man in one Perfcn, by whom the World was madf, and from this Chrift Gcd-Man, am I made Judge, and not f om th(^ Lciter of the Scripiures, which wt re otf-.er Mens "Com- rriiffions j fo that 1 am no Miniftcr of the Lrtter, but a IMinifter of tht Spirit, and fo thf chief Ji;dge, ordained of Chrift by Voice of Words, as Mofes^ Elijah^ Paul, and Pe- ter, other Prophets and Apoftles were •, fo that thu' Chrift be chief Judge of the Quick and the Dead, in that he hath Powder to raife Mankind again at the laft Day, and fo give PoiTeffion of eternal Happinefs to the Seed of Faith, and PofTeiHon of endlefs Mifery unto the Seed of Reafon, and jn this regard Chrift is chief Judge both of the Quick and the Dc id, yet this doth no ways prove me a falfe Judge, but rather the contrary -, for all Prophets and Apoftles which were ordained of God were Judges, and fome more chief then other?, as Mofes was a chief Judge, Elijah, and Eli/ha, and Samuel, and divers others, were chief Judges, they being above all other Prophets at that Time, therefore chief Judges in the Time of their Commiffions j fo likewife the Apoftles were all Judges, yet Peier was more chief Judge then all the reft ; fo is it no'//, John Reeve, and myfelf, being the laft chofen Wit- ntftes of the Spirit, we are Judges, but while John Reeve was living he was chief Judge *, but he being fallen afleep I am chief Judge, much like unto Elijah and Eli/Joa ; yet in all this there is no dif-throning of Chrift, nor diminifhing of his Honour and Power, of being the Judge of the Quick and the Dead. And as for my faying, that no Man knows the Scriptures, nor can interpret the Scriptures truly but myfelf, that is a ftanding Truth ; neither fhall any Man or Woman, that I have paffed the Sentence upon, be delivered from it; and as for the Interpretation of, the Scriptures belonging unto the Lord, as you fay, and not unto myfelf; to this I fay, God- doth not come down from Heaven upon this Earth to inter- pret the Scriptures unto Men, but this was always God's Pradlice, to commiflionate particular Men, and furnifh them with Gifts for that Purpofe; and what Interpretations of Scrip- tures they give, it is owned of God as if he had done it him- felf •, therefore the People of the Jews would have Mofes to fpeak unto them, he being a Man like themfelves, they could better [6i] better hear him than God, becaufe God's Voice wifs fo terri- ble, that Mortals could not bear it-, yet ^/^>.>'s Words are owned to be the Words of God, as if God had fpoke them hitr-felf, and fo all Prophets and Apuftles could lay : Thus faith the Word of the Lord -, fo that what Declaration or In- terpretation a MeiTenger of God doth give, ic may be faid it is from God, and fo ought to be received by M.:n ; fo that Chrift doth not teach every particular Man, ntither by his Spi- rit, nor by Voice of Words •, but it any Man believe him, that he is fent of God, he may be faid to be taught of God ; fo that the true and right Interpretation of the Scriptures, it Jieth in thofe Men that God harh chofen, anointed, and fealed for that Purpofe, and Men cannot come to the Knowledge of God, nor the true Meaning of the Scriptures, no other Way ; fo that I knowing thefe 1 hings to be true, that the Interpretation of Scriptures belong unto commiffionated Men, a.id not unto Chrift himfelf, as the Quakers doth vainly imagine. 5. R. F. Doth fay, that the chofcn Witnefies of Chrifl, who had a CommiiTion from his blefled Spirit, they were anointed and fealed of God. 6. Saith he, for theAmbaifadors, who had a CommiiTion to preach, and were anointed, and fealed of God. 7. He faith, the Ambaffadors of ChriO", who were anointed, and fealed of God, and had the Miniftration of Reconcilia- tion given unto them. 8. The Ambaffadors of Chriff, who were anointed, and fealed of God, and had the glorious Miniftration of the Spi- rit given unto them. 9 He faith, the Ambaffadors of Chrifl, and chofen Wit- nelfcs of the Spirit, who were anointed, and fealed of God, they were Workers together with God. 10. He faith, the true Witneffes of the Spirit, and Ambaf- fadors of Chrift, by the Father of Mercies, and God of all Comfort, they were comforted themfelves in all their Tri- bulations, that they might be able to comfort them that were in any Trouble, by the Comfort wherewith they them- 'felves were comforted of God j for which Purpofe he hith quoted [64] quoted Abundance oF Texts of Scriptures, which would be too tedious to cite, L. M. Reply. Here you that have any true faving Light in you, you may judge whether this Man hath proved me a falfe Witnefs or not : He tells me that the Prophets and Apoftles of old, many hundred Years ago before 1 was born, that they were anointed and fealed of God for the Work of the Miniftry ; that is confefTed and owned by me, that the Prophets and Apoftles of old, they had a Commiflion from God to ordain other Men for the Work of the Mi- niftry; but what doth this prove that God hath not given a Commiflion to John Reeve ^ and Lodowick Muggleton, be- caufe the Prophets and Apoftles were anointed and fealed, and had a Commiflion of God ; neither will their Com- miflion authorize any Quakers, nor no other Man, for the Work of the Miniftry ; but when the Prophets and Apoftles ■were living, they had Power to authorize any Man which they did difcern fit for it ; but the Reading of their Com- miflion now they are dead, will not impower a Man to be a Minifter or Meffenger ofChrift ; yet this is the Courfe that you Quakers, and moft Men in the World, doth take to prove a Jive Man's Commiflion to be falfe, by a dead Man's Commiflion ; but you will find it to the contrary in the End. Again, Though the Apoftles were anointed and fealed of God for that great Work, will it follow therefore that you Quakers,, becaufe you read their Writings, that you are anointed and fealed of God for the Work of the Miniftry ? Surely no i neither will it follow, becaufe they were true Witnefles of Chrift, therefore I muft needs be falfe ; for this I fay, that my Com- miflion is from the fame God as theirs was, and is as true as theirs was ; neither have I my Commiflion from them, but from God himfelf, as they had ; fo that it will prove a vain Conceit of you Qiiakers, and others, that are under the Sen- tence of this Commiflion of the Spirit, to tell me, that they were, that is, the Prophets and Apoftles, were anointed and fealed of God : What is that to you, what they were ? Their being true WitneflTes of Chrift, will never a Whit diminifli or weakea [ 65 ] weaken that Power and Authority which God hath given me, but confirm and ftrcngthen it the more, in that I know, thai th'jy had the like Power in their Time, according to the Nature of their Commiflion, as I have : And now I certainly know, that they were true, and what their Power was, in that I know myfclf to be true, and what my Power is now ; Co that I cannot be deceived, as you Quakers are, with other Mens Commiffions, that are dead, you not knowing the Extent of their Commiffions, nor Vv-hen they began, nor when they did end ; and your Ignorance of thofe 'I'hings makes you fight with the dead Letter, againft a living Spirit, juft as if a Man fliould fight with the Sheath againft him that hath a two-edged Sword in his Hand, fo do you Quakers with me. And as for my fleeing from Chejlerfield to Backzvel, for Fear of a few Stripes, or a Whipping, when the fame was bur threatened againft me, this is utterly falfe •, for I did not know that any fuch Thing was threatened againft me, neither was I ever at Backwel in my Life, to my Knowledge ♦, nei- ther did it lis in the Power of the Magiftrates in that Country to do any fuch Thing, in Cafe they had catch'd me, at that Time •, I fay, it was more than their Law would bear them out to do •, but however, if 1 had fled for Fear of the Devil's Malice, I did no more than other Prophets and Apofties, which were Amjbaflltdors of Chrift before me, they did the fame ; as Eliah fled from Jezebel^ and Paul fled for Fear of Perfecution •, and Chrift gave Advice to his Difciples, that when they were perfecuted in one City, to flee into another ; fo that it would have been no new Thing, neither fhould I have been e'er the more a falfe Witnefs or Ambaflfador of Chrift, if I had fled for Fear of a Whipping. And whereas you fay, that I was threatened for my falfe Judgment and Doftrine, as you call it, faying it v/as reviling, curfiiig, and damning : As for my curfing and damning, I do own that I did pafs the Sentence of eternal Damnation upon fome Quakers and others •, that was but according to the Tenor of my Commiffion from Chrift, and I am very wc-li fatisfied in fo doing : But, as for my reviling of any Man or Woman, I never did, it was always contrary to my natural Temper, before I knew what a Commiffion was, to revile any Man or Woman, much lefs now : That I think the 1 Pncft [ 66 ] Priefl: of Chefterfield will witnefs, that when I was catch'd, and brought before the Mayor thereof, and examined by the Priefl;, I gave him, nor no other Man there, no reviling Speeches ; but, as I am a Prophet, and a Witnefs of the Spi- rit, difcerning that the Priefl: was of the Seed of the Serpent, and of a perfeciiting Spirit, which would have took away my Life, if it had lain in his Power, or in the Power of the JLaws of England, he would have done it, though I never had any Prejudice, nor no Speech with the Man, in my Life before, yet his Envy and Malice was fo great to me ; for which I did pafs the Sentence of eternal Damnation upon him ; but no Ways revihng, but did give him civil Refpe6t, as a Priefl: of the Nation, which I diink he will witnefs, notwithfl:anding his Malice and Envy was great to me, which did him no Wrong, nor no Man elfe in that Town ; yet he caufed me to be fent unto Derby Gaol, where I did remain until the Afllzes •, fo that the Malice of Men hath been excercifed upon me, as much as lieth in their Power to do ; and it is only upon this Account, they cannot endure that God fliould give Power to a Man like themfelves, to blefs and curfe to Eternity. Neither do I curfe any, until he judge me firfl:, much lefs revile any : You may as well fay that a Judge, when he paflfeth Sentence upon a Malefaftor, to be hanged for the Breach of fuch a Law, that is capable of Death, you may as well fay, that this Judge doth revile, curfe, and condemn the Man that hath broke the Law, when as the Judge can do no otherwife, but according to the Tenor of his Commifllon, which he is authorifed by Commiflion from the King •, fo that every Judge is made a Saviour of Life and Death -, for the one he condemns to die, according to the Law, and the other he doth acquit and fet free ; and is this any lefs than a tempo- ral Bleffing and Curfing, and no Reviling at all ? Even fo it is with me, 1 being one of God*s chofen Witneffes and Ambaf- fadors, by Virtue of his Commifllon given unto John Reeve and myfelf, I am made Judge of Men and Womens fpiritual and eternal Eftate, what fhall become of them after Death •, yet this 1 would have the Reader to underftand, that though a Judge of the Land be Judge of many Countries and Shires, yet his Power is feen moft:, in thofe that he doth acquit or condemn ; [67 ] condemn -, fo is it with ;ne, my Power is mod feen in thofc that receive and believe me, and fo are blefled to Eternity, and in thofe that defpife and perfecute me, in that they are curfed and damned to Eternity •, for I never blefs none but thofe that truly believe it, neither do I curfe any, but thofe that defpife or perfecute me, upon that Account ; but all that doth neither receive it nor defpife it, I let them alone, and meddle not with them, but leave them to {land or fall, as the two Seeds within them fball uphold them, or let them fall. And as for your faying, that I have reviled, curfed, and damned the beloved People of God, meaning you Quakers : To that I fay, I never did curfe any of them tdl fuch Time as they did judge or de- fpife my CommiiTion firft •, for I never do judge firft, fo that I am certain, that moft Part of the Qtiakers are the Seed of the Serpent, and not the Beloved of God : So that thofe Qua- kers which I have curfed fhall not efcape, they being the Seed of the Serpent, and have defpifed to be taught any other Way but by the Light within them. But I have opened that more clear, in thofe Letters to Samuel Hooton and W. S. and to Richard Fame/worth himfelf ; therefore I fhall fay no more in that Point. I fliall pafs by thofe ten Particulars, repeated by i?. F. to prove me not a chofen Witnefs of the Spirit, and (hall come to that which is of more Concernment for the Reader to know ; that is, that God hath chofen me now in thefe laft Days, to be an Ambaffador and Witnefs of the Spirit, and fo chief Judge in the World, concerning the fpiritual and eternal Eftate of Men and Women after Death, and that I do go by as certain a Rule as the Judges of the Land do, when they give Judge- ment according to Law, as may be feen aforefaid, in the Let- ters to the Qiiakers. Here R. F. would feem to prove me a Liar *. Firft, becaufe faith he, thou art both Judge, Accufer, and Witnefs thyfelf, and faith, that I do condemn and give Judgment at my Will and Pleafure contrary to Truth. And he further faith that I do not go in fo doing by fo certain a Rule as the Judges Of the Land do. Secondly, he faith. That I go not by fo certain a Rule when I pafs the Sentence of Death and Damnation upon the Souls and Bodies of Men, as the Judges of the Land doth ; la for [ 68 ] for which Purpofe he doth quote Judge Cook upon the Con- firmation of the Charters of the Liberties of Erigland^ who fayah this Claufe is worthy to be written in Letters of Gold. Now v;hat that Claufe is, would be too tedious to write : But the Sum of all is, that the Judges of the Land have certain outward known Laws, as a Rule of Diredion, to guide and lead them to Judgment, when they give it according to Law : But, (ciith he, thou Lodowick, had no certain outward known Laws, cither of God or the Land, as Rule of Direction, and fo forth. Likcwife he quoted many Places of Scriptures, and fome out of the civil Law, fome out of Edw. ths third, and Cook*s Inli. and with the Proverbs of Solomon : He had paid me with Solomon*^ Words, and fo bids me take Notice of that which I do take great Notice : For I fee by that, that the Pro- verbs of Solomon is as good Scripture to the Quakers as any, and how well the Quakers knows the Scripture?, I am never a Whit deceived in them People, for theyfeem to have the great- eft Light, but are the darkeft People of all in the Knowledge of the Scriptures, and in the Interpretation of Scriptures ; ac- cording to the common Senfe, the Priefts of the Nation doth go far beyond them, for the Quakers are fo choaked up with hearkening to the Light of Chrift within them, tiiat they de- fpife the Body or Perfon of Chrift without them, but I have dif- covered their Antichrift Spirit more large in other Letters unto them, fo that I (hall fay the lefs here. L. M, Reply. The great Thing to be known is, how I will do to prove myfelf to be the chief Judge in fpiritual Matters, and that I do go by as certain a Rule as the Judges of the Land do, when as they give Judgment according to Law, feeing he hath brought fo many Places of Scripture, and the Proverbs of Solomon, and A6ls of Edw, 3. and Judge Cook'i Judgment of the Law, all to prove me a falfe Judg^^ and that I do not go in my Sentence by any known Law, either of God nor the Land -, fo that if this be anfwered, moft Part of his Pamphlet will be anfwered ; for it doth confift moft Part of it upon this Thing •, therefore I fhall give Anfwer to it, that others may be the better informed in themfelves, though I am fatisfied in it as to myfelf, yet this I do ingenuoufly confefs, that I never did pretend the Knowledge of the Civil Laws of the Land, ■ " neither [ 69 ] neither do I. Now all the Knowledge that I profefs to know of them, is to yield Obedience unto them, in doing of them, or elfe to fuffer the Penalty or Punifliment of them, this is the greateft Knov/ltdge I have of them; for if n-.y Innocency nor Money will not deliver me, 1 muft and will fuffer under it; but fmce God hath choftrn John Recje and myftif to be his lafb WitnefTes of the Spirit, I know the better true Power of a Judge. For as Mo[es and Aaron were the two firft chofen WitnefTes of God, lo likewife John Reeve and myfelf are the two lafl that God will ever chulc by Voice of Words to the hearing of the Ear : And as ^^r^?^ was given to htMofes^ Mouth, io Lodowick Muggleton wa<; g;ven to be John Reeve's Mouth. Thefe Things cannot be known but by Faith, neither can any Man tell thac God chofe Mofes and Jaron but by Faith. But if it be objeftcd, that Mofes did Miracles : To that I anfwer, that there is as much need of Faith to believe that as the other, for what can- not be fee n muft be believed : So believing that God fpake to John Reeve, and that God gave unto John Reeve a Commiffion by Voice from Heaven, by verbal Words, to the hearing of the Ear, three Mornings together, and that I was given to be his Mouth, and by his Voice did I receive my CommifTion, whereby I am impov/ered to be a Meflenger and AmbafTador for the great God the Man Chrift Jefus, which is both God and Man, who hath chofen me to be at this Day chief Judge, and hath given me a Commiffion fo to be, as Paul faid in his Time, meaning himfelf, and the reft of his Apoftles : fFe, faith he, are Amhajfadcrs in Chrift's Stead, hefeeching you to be recon- ciled, and the like ; So fay I, that I am an Ambaffador in Chrift*s Stead, to blcfs them that arc reconcile unto the true Faith in Chrift, and to curfe and damn thofe that defpifeth or fpeaketh evil of them whom God hath fent. So that God hath made me chief Judge now, to give Sentence upon Men and Women's fpiritual and eternal Eftate ; fo that I fhall unfold, as fliort as I can, how I may be faid to be the chief Judge, and that I do go by as certain a Rule as the Judges of the Land do, when they give Judgment according to Law. Thefe two Things I flia!l unfold a little more clear than in thofe Letters aforefaid. Firft, that I am chief Judge in fpiritual Matters I prove thus : Becaufe I do believe and certainly know, by the Revelation of Faith, C 70 ] Faith, that God did fpeak to John Reeve three Mornings toge- ther, di{lin<5t Words and Sentences, to the hearing of the Ear, in the Year 1 65 1, i^l?^^«^.jy the third, fourth, and fifth, and gave him a Commiffion as he did Mofes. And Aaron was given to be Mofes his Mouth, fo was Lodowick Muggkton given to be "John ivf^r^'s Mouth, {q that John Reeve being the Chief wliile he was living, but fince the Burthen or Commiirion of the Lord hath been laid upon me •, and as EUJloa had a double Portion o^ Elicih\ Spirit; fo have I had a double Portion of Revelation of the Spirit in opening the S-criptures fince John Reeve departed this Life. Alfo God fliid, that he had chofen John Reeve his laft Meflenger, and that he had given him Lo- dozvick Muggkton to be his Mouth, and the next Words fol- lowing, that he had put the two-edged Sword of his Spirit into his 'Mouth, to pronounce B'efiing and Curling to Eternity, with many other Words which are in publick, therefore I jliall fay no more of them here ; fo that John Reeve being dead, I muft needs be chief Judge in theie Days, neither will God commiffionate any more alter me to the World's End, becaufe he did fay that he had chofen us his lafl. Now I being his laft chofen Meffenger, I muft needs be chief Judge of fpiritual Matters, concerning Men and Women's eternal EiTate, and what will become of them after Death. If thefe Things cannot be believed by you Qtiakers and others, I cannot help that, neither doth this Power which God hath given me any ways difhonor or difthrone Chrift of his Office of being the Judge of the Quick and the Dead : For God doth do much like unto an earthly King •, for though a King be the chief Judge of thole Kingdoms which he is King of, yet he doth commiffionate fome particular Man to be chief Judge, to be in his Stead : Though the King dodi commiffionate many more Judges, yet there is but one Particular in every Kingdom, which is called Lord Chief Jujlice of England^ Scotland^ or Ireland^ ihefe being three diftindt Kingdoms, they have three diftindt par- ticular Perfons, which are called Chief Judges, and they are fo ' by Commiffion from the King, befidcs all other Judges-, yet you iee that the King, though he be Chief Judge of all his Kingdom^, yet he ftldom or never afts in Judgment himfelf, but [7r ] but doth leave it to thofe which he hath coinmlfHonated for that Purpoff. So is it with the God of Heaven, though Chrift which is God and Man, be King of Heaven, and chief Judge both in Heaven and in Earth, in fpiritual and eternal Matters, yet he by Com- mifllon doth choofe fome particular Perfon to be chief Judge in fpiritual Things, 2l^ Mofes was chofen chief Judge, and Samuel^ and Elijah, and EliJJja, and divers ether Prophets which did govern Ifrael, that were chief Judges in the Worlhip of God at that Time, as there mufl alfo be one particular Man that muft be High-prieft ; fo likewife Peter was the chief Apofrle, and fo chief Judge ; fo that fome particular Man muft be Chief in all Places of Trufb, whether it be under a earthly King, or under the King of Heaven, yet no Diflionour nor difthroninp- either of them both. So the God and King of Pleaven having chofen John Reeve and myfeif, he hath commiffionated me to be his Meffenger, Minifter, or Ambafiador in his Stead, to fet Life and Death before Men, even as Mofes did to the People of Ifrael -, and as Men and Women do receive it, they fhall have Life eternal abiding in them, and fome can witnefs it at this Day j and as Men and Women doth defpife the Doc- trine of Truth, declared by us the Witnefles of the Spirit, they have the Sentence and Seal of eternal Death abidino- in them, and many can witnefs that in themftives, but that they will not ; yet fome few to my Knowledge hath been forc'd to do it thorough the Terror of Soul : But however, it is not the Fewnefs of them that do receive it, nor the Multitude of them that defpife it, doth make me queftion e*er the more the Truth of my Commiffion ; and though Chrift be the King of Heaven, and the Judge of the Quick and the Dead at the laft Day, and fo he is the chief Judg?, in that he can raife Men and Women again, and give the Poifefiion both of eternal Happinefs and eternal Mifery, according to that Sentence which the Prophets and Apoftles, and we, theWitneffcs of the Spirit, did pafs upon them in this Life ; fo that we fee that God hath made chief Judges in fpiritual Matters, we do no ways difthronc Chrift of his Office, no more than the chief Judge of En-lani doth difthrone the King, in that his Commiffion from the King will bear him out, he judging according to the Tenor of his Com- i7^-\ Commiffion ; fois it with me, God having made me chief Judge of Mens fpiritual and eternal Eftate, what will become of them after Death, and 1 going and judging according to the Tenor of my Commiffion, I do no ways difhonour my King, but ho- nour him, in that lam faithful to that Truft which God hath intrufted me with, and I am very well fatisfied in the Perform- ance of it ; yet this I would have the Reader to know, though I do own myfejfthe chief Judge in fpiritual Matters, yet this I fay, that every true Believer of this Commiffion is a Judge as well as I myfclf, and may upon Occfiaons, when they meet with dffpifing Spirits, curfe them to Eternity, if their Faith be (Ifong enough to bear them up -, fo that they do not doubt. For if any fhall pals the Sentence upon another, and doubt, the Influence of that Sentence will return back again to themfelves : This I have feen in fome Believers of this Commiffion of the Spirit. Some again of the Believers have been {o ftrong in their Faith, that the Sentence which they have palTcd upon dcfpifing Spirits, it hath had as great EfFetl upon them it was palled upon as mine hath, and rather greater ; fo that every Believer of this Commiffion, whofe Faith is ftrong, is a Judge as well as I, though not chief Judge : But if Peoples Faith be weak, and not ftrong enough to bear them out in it, I do not tie them to any fuch Thing; but I could wifh they were all fo ftrong that the Devils might be met with every where, where the Know- ledge of this Commiffion of the Spirit is known and believed. And as the King of Earth hath many Judges in his Kingdom, yet but one chief Judge, in like Manner is it with God the King of Heaven, he hath many Judges of defpifmg Spirits in fpiritual and eternal Things, yet but one chief Judge : And as the Apoftles were chit-f Judges in their Time, yet the Briievers of them were Saints, and fo Judges. Therefore it is faid, That the Saints Jhould judge the Earth; nay, faith Paal^ know you not that It e jload judge AngeU? What is that .'' That is, you that are Believers of our Gofpel, you fhail be made by the Power of Faith to judge wife and prudent Angel-like Men, in the Wifdom of Reafon, which came from tiie fallen Angel's Seed, and Nature, indu d vvith piercing, rational God-like Wifdom, therefore called Angels, Tntfe are thofe Angels which the Saints in Fauf^ Time ffiould judge : So it is now with me, I being chief [73] cliicf Judge in thefe lafl: Days, I have judged many wife Luci- ferian Angel-like Spirits within this twelve Years, and (o hath fomeofthe Believers in this Timejudged many of thefe Angels ; they may be called Angels, bccaufe they are of the Serpent- Angel's Seed, and hath the highefl: Wildom of Reafon in them- which their fallen Eftate will afford, but the weak and fimple Seed of F'aith muft be their Judges •, fo thr.t it may be clear to the Reader that underftands, that all true Believers of this Com- miffion of the Spirit are Judges of Men and Women's fpiritual and eternal Eftate, what ftiall become of them after Death, yet none to be chief Judge but myfelf. 2. The fecond Thing is, to fliew that I do go by as certain a Rule as the Judges oi the Land do, when as they give Judg- ment according to Law : To this I fay, that the Judges of the Land they h.ive a Commiffion firft from the King to be Judges. 2. They have the Book of the Law to be their Guides. 3. They muft be Men fuppofed ro know the Law. 4. According to the known Law the Judge giveth Sentence and Judgment, either to acquit or condemn by the Law. So it is with me : Firft, God hath given me a Commiffion to be chief Judge. 2. He hath given me the Book of the Law, 3. He hath given me to know the Law. 4. According to the known Law I do give Sentence and Judgment of BlefTing and Curfing to Eternity. 1. That I have a Commiffion from God to be chief Judge, that I have proved before ; if it cannot be believed 1 cannot help that. 2. That God hath given the Book of the Law, which is the Scriptures, into my Hand, is as certainly true alfo j for the Scriptures are given into my Hands, as the Pritft*s OfBce was given unto the Hands of Aarofi, yet every Man that read the Scriptures doth think to find eternal Life in them, as Chrift faid to the Jews, and as you Quakers and others doth now a-days ; but thinking will not ferve Turn, for almoft all the World hath no other AfTurance of eternal Life but thinking: But it is Knowledge and Faith in the true God that gives certain Af- furance of eternal Life, which I know no Quaker hath, or can K^ have, [ 74 ] have, in that Eilate and Principle which they hold ; for they deny that Flefh and Bone of Chrift which fuffered Death, to be now living above the Stars in that Heaven ; but I have opened that more large in thofe Letters to the Quakers. 3. God hath given me to know the Law, that is, to know the Book of the Scriptures •, and that he hath given me m.ore Know- ledge in the Scriptures than all the Men in the World at this Day : This I know to be Truth, and fome others can witnefs it -, neither can any Man interpret the Scriptures truly but my- felf, and thofe that have it from me, becaufe no Man doth know the true Foundations which the Book of the Scriptures doth ftand upon, namely, the true God, and the right Devil. 4. And according to the known Law of the Scriptures, I do give Sentence and Judgment of Bleffing and Curfing to Eter- nity. Thus far I do proceed like unto the Judges of the Land •, but now, as for Juries, and WitnefTes, and Accufers, the Judges of the Civil Law and I fliall differ fomething, but not much, becaufe Juries and Judges are fo bound together by the Civil Laws of the Land, that one in many Cafes can do nothing without the other ; fo that many Times there is a great deal of Hurt done as well as Good, becaufe the Power lyeth in them both ifor many Times when Judges would do Right according to Law, yet the Jury doth prevent him, and fotieth his Hands : Likewife fometimes the Jury is willing to fhew Mercy, and do Right, and the Judge will not, having fome Prejudice againfl that Party, and doth overpower the Jury with his Authority and Knowledge in the Law ; fo that Judgment is turned back- ward fometimes, becaufe the Lawlieth between two, the Judge and the Jury ; which if it did lie always in one, then there would be always either true Juflice done, or Iniuftice always done : Thefe Things fome can experience which have been accuftomed to the Law. 2. The Judges of the Civil Law can do nothing except there be WitnefTes or Accufers Face to Face ; theCaufe of that is, becaufe the Laws of the Land are grounded upon Reafon, and the Judges of the Land are the Interpreters of the Law ot Reafon ; fo that Reafon's Kingdom being in this vifible World, it muft proceed in the Way of Reafon, by the Law of Reafon, which [ 75 ] which is the Law of the Land ^ for the Law of the Land can lay hold of nothing but what is a vifible Breach of the Law ; therefore the Judge moft have a vifible Witnefs or Accufer Face to Face, elfe he can give no Judgn:ient upon the Matter ; yet there is fomc Cafes in Law that Men are fued at the Law, and condemned by the Law at a Diftance, the Party fued not being Face to Face, nor knows of it until that he be con- demned j thisfome can experience j yet this I fay, the Judges of the Land doth go the bed Way in having Juries and Wit- nefles that Reafon could find out, and for my Part, I do ap- prove of their Way very well ; but whom God doth make Judges, they muft go a naerer Way to work •, for you may read, that thofe Judges which God did ordain in fpiritual Mat- ters, they did not call for Juries and Witneffes, as the Judges of the Land do : What Jury did Mofes call for to plague the People of Ifrael for their Idolatry? And what Jury did Elijah call for, when he called for Fire from Heaven to deftroy thofe two Captains and their Fifties ? What Jury did EH/Ioa call for, when he curfed thofe forty-two Children, and caufed them to be (lain by two She-bears ? What Jury did Peter call for, when he drake Ananias and Saphira his Wife dead with a Word fpeaking? With many more Things, which the Prophets and Apoftles, which were Judges of fpiritual Matters, have done without any Juries or Witnefies, and yet they have gone by as certain a Rule as the Judges of the Land do when they give Judgment according to Law : So that I do know how to proceed in Judgment according to the Tenor of my Corn- million, as the Prophets and Apoftles did in theirs, and as the Judges of the Land do in their Commiffion of the Laws of the Land. But to give a little further Satisfadion to the Reader, I Hiall fhew why I do condemn Men and Women at a Diftance, and yet fomething agreeable to the Way of the Law of the Land : Firft, thofe that are condemned by me at a Diftance, there is fome of this Faith that hath heard them fpeak wicked Speeches againft me, and the Doftrine declared by this Commiffion of the Spirit, and have given me Intelligence of it j and fo, upon their witneffing the fame, I havefent the Sentence unto them ; fo that if the Witne.'s that informed me did not witnefs Truth, K 2 then [76] then that Sentence which I have pafled upon them fhall be of no Value ; which is better Judgment in fome Kind than the Judges of the Land doth give •, for if VVitneires be falfe, and fwear falfly, the Judges of the Land do many Times condemn the In- nocent meerly through falfe Witnefsj therefore in that Regard my Judgment and Sentence is more certain than the Judges of the civil Law is, in regard I never condemn the Innocent thorow falfe Witnefs, for I feldom or never do fend the Sentence to any, though their wicked Speeches be witneffed unto me by one that is not in this Faith, though they may fpeak Truth in that Thing as well as others that are of the fame Faith with me. 2. I never do pafs Sentence on any at a DJftance, except I have fome "Writing from their own Hands, as I have had from you ^akersy and your Hand-writing is as good a Jury and Witnefs to me, as the Judges of the Land can have ; for what Jury or Witnefs can be required more than a Man's own Hand- writing? Others again have blafphemedagainft the Holy Spiritthat fent me in my Hearing, fo that there doth need no Jury, nor Witneffes, nor Accufers, but their own Words, for by them fhall they be condemned or juftified : For you fee that Men arc put to Death for fpeaking Treafon againft the King, as well as for afling Treafon, fo is it with God ; for Words of Blafphe- my againft the Holy Ghoft, is a Sin that God will never for- give, neither in this World nor in the World to come j yet we read in Scripture that all Manner of other Sins fhall be forgiven unto Men, but not that Sin •, and this I fay, there is more Quakers guilty of that Sin than any other Sefl whatfoever, and for that very Sin have I pafTed the Sentence of eternal Death upon fo nnany of them : For God hath given me a difcerning to know when a Man doth commit that Sin, I being one of the Witneffes of thcSpirit, and fo Judge of them that I know doth commit it, I do give Judgment and Sentence of eternal Damnation upon them ; fo that I am neither Accufer nor Witnefs in thofe that are condemned at a diftance, but their own Writings or their own Words fhall be a Witnefs and an Accufer againft them ; for I do accufe no Man of Sin, but give Judgment upon them for their Sin : And if you call the Sentence that I pafs upon them to be an Accufation and a Witnefs againft them, then indeed in that Senfe I am both Judge, Accufer, and Witnefs myfelf -, but [77] but thefe Things afore- mentioned being confidered, will prove that I do go by as certain a Rule, when I pafs Sentence of eter- nal Damnation upon the Bodies and Souls of Men and Wo- men, as the Judges of the Land do, when they give Judge- ment according to Law. And as the Charters and Liberties of England diVt worthy to be written in Letters of Gold, asJuJge Cook doth fay, becaufe of the Exellency and JuHnefs of them, 1 fay fo too-, for 1 always loved legal Jviflice among Men : So Ifay likewife, that thofe Letters which I have fcnt to you Qua- kers, are worthy to be written in Letters of Gold alfo, that they might indure in the Memory of Men and Women to the "World's End •, for I am certain they will endure in your Memory to Eternity. Yet in all this 1 do neither own myfelf a King, nor God, nor Chrifl, nor the Holy Ghoft, nor any of thofe Titles do I take up- on me ; but this 1 do own myfelf to be, one of the two lad Prophets and WitnefTes of the Spirit, or MefTenger, Minifter, or Ambaffador of Chrift, this I do own myfelf to be, and by the Authority of the Commiflion I received from Chrift, 1 am made chief Judge in fpirltual Matters, in all thofe that doth either receive my Doctrine, or defpife it : But as for others, that doth neither receive it, nor defpife it, nor hear of it, I judge them not, but leave them as God (hall find them at the laft Day. And whereas i?. F. doth fay, that God hath referved a pardon- ing Power in the eternal Godhead, and a puniQiing Power, to corre6t and punifh me, and fuch as I am : Alfo he faith, wouldft thou make the eternal Pov;er and Godhead inferior to the Kings of the Earth ? Doth not, faith he, the Kings of the Earth referve a pardoning and punifliing Power in themfelves, befides what they give to their Judges by their CommifTion ? So, in his Conclufion of that Matter, he doth affirm that there is a punifhing Power referved in the eternal Godhead, and doth therewith remain, to punifluhe Rebellious, and Gbftinate, and Prefumptious, fuch, faith he, as I am, or, as may be read Heb. X. 26. with many more Places of Scriptures, which would be tedious to cite. L. M. Reply. That there is referved a pardoning Pov/er and a punifhing Power in the eternal Godhead, that 1 do own and believe , [78] believe, but the pardoning Power in the Godhead doth not extend to thofe that aie condemned by thofe which God hath made judges. Why ? Becaufe thofe Judges that God doth make in fpiritual and ttcrnal Things, they go by a certain Rule J thole Judges doth either difcern Men and Women to be the abfoUue Seed of the Serpent, or elfc that they have finned againft the Holy Ghofl- : Thefe two Things are infallible Rules for God*s Judges to go by ; for will any one think that when Peter retained any Man's Sins, that God would for- give that Man his Sins afterwards ? Surely no: So fay I, you Quakers and other?, that are condemned by us the WitnefTes of the Spirit, you will not be pardoned of God, becaufe molt of you have fmned againll the Holy Ghofl:, cfpecially you that have written to me in calling the Doctrine and Declaration of us the WitnefTes of the Spirit, whom God hath cholen, anointed and fcaled, to reveal the whole Councel of God, in that he became Flefli, which is the greateft Myltery, in that "we the WitnelTes of the Spirit are fo far honoured ot God as to be the Finifhers of it, as John Revelation^ the x, doth fpeak of: I fay you Quakers have defpifed it more than all other Men, by calling this Do(5trine Blafphemy, Error, Lies, and Dcfceir, with many other wicked Speeches, which could not have been fpoken but by the Seed of the Serpent ; there- fore I am no Ways deceived in faying that thofe People called Quakers, that the molt Part of them are of the Seed of the Serpent, and not the' Beloved of God, as you fay j fo that they and others that I have pafled the Sentence upon, will not efcape 5 though there be a pardoning Power in the Godhead, yet none of thofe which I have pronounced Sentence upon, fhall par- take of it, for thofe Reafons aforefaid : For though there be a Power in the Godhead to do what he will, yet, when he hath given his Word, he will not go back from it, becaufe he cannot lie : So that it is not your repeating what Pov/er the Prophets and Apoftlcs of old had, nor the Multitude of Scriptures which you have rehearfed, that will ftand you in any Stead, nor de^ Jiver you from that Sentence which I have pafled upon you ; yet in all this I <.\o not make the eternal Godhead inferior to the Kings of the Earth. 1 do alfo acknowledge that the Kings of the Earth referve a pardoning Power in themfelves, befides [ 79 ] befidcs what they give to their Judges ; but this I mufl: fay to you, that it is very feldoin known that an earthly King hath any pardoning Power in himfelf, for fuch Traitors that ad Trea- fon againlt the King's Perfon-, this 1 fuppofe all Men's Experi- ence will witnefs, fo that there is foms Crimes that earthly Kings have no pardoning Power for in themfclves •, fo is ic with you Quakers, you have committed fuch a Sin even againit the Holy Ghoft, fo that there is no Pardon in God himfelf not for you, no more than there is for Cain that flew Jhel, nor Judas that betrayed Chrifl: :.lf thefe be faved, then you fhall, and remember you were told fo by the Ian true Prophet. But if earthly Kings do pardon any Traitor, it is becaufe fome other Perfons in great Power doth petition or intercede to the King for him, and fo perhaps the King, for fome Ends bed known to himfelf, may fave Life, but keep Jiim in Prifon all Days of his Life ; fo that this cannot properly be called a par- doning Power, except he freely forgive him, and raife him up to the fame Honour which he had before : But you Quakers have no fuch Friend to intercede for you to the King of Hea- ven, now you are condemned by his Meflenger ; for Chrift will not intercede for you, for you have denied him before Men, in that you deny that Flefli and Bone which he fuffered Death in, and rofe again in the fame FJefh and Bone, and afcended up into Heaven, and doth now remain there in that fame Body, only it is a fpiritualized and glorified Body, yet a Body : This I fay, you Quakers doth deny, whatfoever you may prattle and talk of a Chrift, yet you own no Chrift but what is within you ; this I know to be true, elfe I Ihould not be fo jealous againft thofe People more than others ; but for this very Thing, that Chrift will never intercede for Pardon for you Quakers that are condemned by me j yet this I fhall fay, if it will pleafe you, that if I be a falfe Prophet and Witnefs, as you fay I am, then I fay, that Curfe which I have pafted upon you and many others, I fay, let it be all upon me, and you fhall all go free : But if I be true, as I know I am, there is no Pof- fibility for you nor others to efcape. I can fay no more in this Thing, but fhall leave it to Chrift, the Judge of the Quick and the Dead, to give me my Reward, according as I have been faithful in the CommifTion which he hath put upon me. Again, [8o] Again, it is not v;ith earthly Kings as it is with the King of Heaven, for many Times earthly Kings have their par- doning Power, and their condemning Power, which ihey have in themfelves- taken nway from tliem, and fo coth Hand in Need of Pardon themfelves, and fo all thole Judges which had their Commifllons from the King is worth Nothing, be- caufe another Power hath overcome him, and hath took it by the Power of the Sword •, fo that eartiily PCings doth fome- times ftand in Need of Pardon and Mercy themfelves : For an earthly Power doth (land no longer than till a ftronger than he doth overcome him, as may be read concerning the Kings of Ifrael, and others which fought againft them, as Saul againllKing Agag^ and Jehu againft tiie Houfe o^ Ahab, and divers others which might be named ; and fo in Germany^ and many Places of Chrijlendom^ and here in England^ hath not the pardoning and condemning Power been rent out of the King's Hands ? And fo all thofe Judges, which had their Commiffions from him, are put out of their Places of Power, and fo their Commiffions is made void, and of none Effe6t, This Experience in thefe our Days hath fliewed the Truth of k ; but that Commiflion which is given of God, the King of Heaven, cannot be made void, neither can that Man which God hath made Judge of fpiritual and eternal Matters, I fay, that Man's Commiffion cannot be taken away by any but by God himfelf : And feeing that no Power can conquer or over- come God, the King of Heaven, to dif-throne him, becaufe he is from everlafting to everlafting •, and look what thofe Judges that God hath chofen, anointed, and fealed for that Purpofe, their Sentence is for everlafting, and to Eternity, as God himfelf is. For as an earthly King's Power doth lafi no longer than his Life, and not always fo long, fo God be- ing for ever to Eternity, fo will thofe his commiffionated Judges, their Sentence be everlafting, and eternal alfo ; fo that thofe Judges, which God hath commiffionated, even we the Witneffes of the Spirit, do go by a more certain Rule than the Judges of the Land do, when they give Judgment according to Law ; neither can that Sentence which I have pafled upon you Quakers and others be revoked, not as the Judges of the Land's Sentence may, through many Tricks and Quibbles [ 8i ] Quibbles in the Law •, but no Trick nor Quibble in the Repeat- ing of Scripture-texts, as you have done, Ihall deliver you, becaufe I know the Law of the Scriptures, as well as the Judges of the Land do the Civil Law -, and though they may, through Juries and falfe WitnefTes, give wrong Sentence lome- times, it is not fo with me, for I do walk by a more infallible Rule than they do, when I pafs Sentence upon Men and Women ; for it is not Juries nor falfe WitnefTes that can turn, or make me give Judgment contrary to Truth, becaufe I received my Power and Authority from the God of Truth ; and let Men rage, revile, perfecute, and do what they can, they will not be delivered from that Judgment that I have palTed upon them •, and if their Perfecution ihould extend un- to Death, it will but make the Fire of Hell to burn the more hotter in their Souls to Eternity. In the latter Part of your Pamphlet you fpake fomething concerning the twoWitneffes j for, fay you, if John Reeve and thyfelf were Joint-CommifTioners, and had your pretended Commiflion not feverally afunder, but joint together, hath not, fay you, the Death of John Reeve made void thy pre- tended Commiflion, to all Intents, Conftrudtions, and Pur- pofes whatfoever ? Or if John Reeve and thyfelf did pre- tend to be the two WitnefTes fpoken of Rev, xi. 3. and to have Power given to them, hath not, faith he, the Death of John Reeve made it evident again ft you to be none of them; and fo he goeth on, repeating moft Pare of the elyenth Chap- ter of the Revelation^ as if it were to be fulfilled legally as it is fet down in the Letter, L. M. Reply. That the Death of John Reeve doth not make void my Commiflion, no more than the Death of Aaron did make void Mofes's Commiflion of the Law, nei- ther was the Commiflion of the Law made void when Mo- fes himfelf was dead, or taken out of this World, but flood in Full force and Vertue after that many hundred Years, and was never made void until John the Baptift and Chrilt did enter into the Miniftery of the Gofpel ; for John the Bapdfl: was the laft Prophet of the Law, and in his Death the Com- miflion of the Law of Mofes was made void, and of none L Effea, Effe6t, to thofe that did believe in JefusChrlfl:, which brought in a better Covenant, or a better Commiffion than that of the Law : So hkewifc the Worfhip of the Gofpel ot Jefus, which was let up by his Apoftles, which was according to the Faith which they had in Jcfus Chrift, his being the only begotten Son of God, and Saviour of theoi that believed •, but this Commiffion of the Apoftles did (land in full irorce and Ver- tue but a IVIatter of three hundred Years, yet the Apoftles, which were the Commiffioners, did not live themfelves above forty Years after their Lord Chrift was put to Death ; muft that Commiffion therefore be made void, becaufe the Com- miffioners were all dead ? Surely no. And this I further do affirm, that never fince that three hundred Years there hath not a Man been commiffionated from God, to be a Meflen- ger, Minifter, or Ambaflador of Chrift, to preach the ever- lafting Gofpel of Life and Salvation, until that God fpake to John Reeve in theYear 1651 v for all Men that have exercifed the Office of a Minifter, Meflfenger, or Ambaflador of Chrift, fince that three hundred Years to the Year 165 1, have run before they were fent j for God fent none of them by Voice of Words, but they have preached only from the Letter of the Scriptures, or elfe from the Light within, as the Quakers do, but have had no Commiffion from Chrift without them, though much Good hath been done by their Preaching, and a great deal of Hurt i but let that pafs, becaufe I have fpoken of that more at large in the Interpretation of Rev. Chap. xi.. So I fay, though John Reeve be dead, and I were dead alfo, yet will not this Commiffion of the Spirit be made void ; for this I fay, as long as there is Faith and Believers of this Commiffion, it will not be void and lofe its Vertue, which I know will be to the End of the World, though perhaps I myfelf may be cither put to Ekath, or die na- turally within few Years, yet the Faith in this Dodrine, which we the Witneflfes of the Spirit have declared con- cerning the true God, his Form and Nature before he be- came FJeffi, and what he is now, and the Form and Na- ture of the right Devil before he became Fleffi, and what he is now, wirh the Place and Nature of Hell, and of Heaven, the Perfon and Nature of Angels, and the Mor- tality [ 83 ] tality of the Soul -, thefe fix Points of Doctrine, with many more heavenly Secrets, which hath been declared by us, X fay, that there will be Faith in fome Men and Women, to believe and underftand thefe Things which we have written,, even to the World's End ; fo that my Commiffion will not be void, reverfed, and undone, though 1 were dead. Alfo I being the lad true Prophet and W^imefs that ever (hall come, which is more than any Apoflle or Prophet could fay i therefore, whoever fhall truly believe thefe Things, may be the more comforted and revived, that Redemption is fo near at Hand, when as all Tears Ihall be wiped away from your Eyes -, and not only fo, but you Ihall enter in- to the Joy of our good God and Saviour, in whom ye have believed, even the Man Chrift Jefus, who is both God and Man, cloathed with Flelh and Bone, who poured out his Soul unto Death, whofe Blood was no lefs than the Blood of God ', and this is that Blood, that whoever can believe it, it will fprinkle their Souls here, and make them pure and clean, fo that nothing fhall offend, or caufe any Fear of eternal Death, but this natural Death Ihall be but as a Door of Entrance into thofe eternal Joys, where we fliall fee our God Face to Face. And if you Richard Farnef- woriby had but read that Book of mine of the Interpre- tation of Rev. Chap. xi. you would never have repeated fo much of it in your Pamphlet as you have, to prove me a falfe Witnefs 5 for there is every particular Verfe in that Chapter open and expounded, befides many other Places in the Revelation opened, more than all the learned Men in the World hath, or could do ; but it is a vain Thing to talk of any heavenly Secrets to Quakers, for they will not beftow a Penny in any Writings but their own, let them coft ever fo much Pains the Writing, and Charge the Print- ing; but if they can fee them for nothing, perhaps they will view it a little flightly over, but as to buy, I hardly know any Quaker that doth •, furely they are afraid they ihould lofe their Believers, if they (hould fee my Works : Now I am very free that any Believer of this Commiffion Ihould fee their Writings, not fearing they will draw them away. God hath fent a Commiffion into the World, to L 2 knock [84.] knock them down into that Bottomlefs-Plt, where fliall be weeping, and gnafliing of Teeth tor evermore j and do you rage, and rail, and flight, and do what you can, you fhall not be delivered from that Sentence and Curfe which I have pronounced upon you ; neither is the Doftrine of this Cominiflion any Deceit, neither is it Pride and Prefumption in me, in what I have faid concerning you, but as true Judgement as ever was paft upon any Man, by any Pro- phet or Apoftle, or by any true Judge of the Land, with- out Fnvy or Malice, but in true difcerning and Knowledge of the fpiritual Law of the Scriptures, have I given Judgment upon you and others, whereunto I fhall fet my Hand and Seal, and if the Law can do it, feal it with my Blood. LODOWICK MUGGLETON. A LETTER SENT TO Thomas Taylory Quaker, In the Year 1664, In Anfvver to many blafphemous Say- ings of his in feveral Pieces of Paper, and in the Margin of a Book, Amongft many of his wicked ignorant Say'ngs, J have given an Anfwer to fome of the chief and main Things of Concernment for the Reader to know : The particular Heads are Seven. I. ^kat Chrijl could not make all Things of Nothing, II. That Earth and Waters were eternal^ and out of that Mat- ter God created all living Creatures. III. That there was a Place of Reftdence for God to he in^ when he created this Worlds IV. How all Children are Javed, though the Seed of the Ser- pe'fit, if they die in their Childhood, V. Of the Difference between the Fruit of the Wcmh, and the Fruits of the Flefo j and how they are two feveral Trees^ and two feveral Fruits. yj. How the Seed of Faith ^ the ele£i Seedy did all fall in Adam, and therefore made alive in Chriji ; and how the reprobate Seed did not fall in Adam, fo not made alive in Chrijl ; and what it is that purifies the ^takers Hearts, yil. How Adam and Eve were not capable of any Kind of Death before their Fall : And how their Fall did procure but a temporal Death to all the Seed of Adam ; but the Fall of the Serpent did procure an eternal Death to all his Seed^ who live to Men and Womens Efiate^ and more efpecially to thofe that doth deny ihePtrfon and Body of Chrijl to be now livin;j in Heaven^ above the Stars, without a Man^ as all the Speakers of the fakers do. By LODOWICK MUGGLETON. Re-printed in the Year M.dcc.lvu ' J - a; LETTER Sent TO Thomas Taylor, Quaker. Thomas Taylor^ IUnderftand that Thomas Barnef, and others that are Well- wifhers to this Commiflion of the Spirit, have lent you a Book of our Writings, who are the chofen WitnefTes of the Spirit, namely, John Reeve, and Lodowick Mugglcton. I luppofe you have had it fome Time to perufe, t\k you would not havefcribbled and defaced the Book fo much as you have, befides your Papers within the Book ; yet neverthelefs, I could have wilhed thofe Friends had lent you The fakers Neck broken, rather than that, it being the moft fitted Book for Quakers to look into j the other being too heavenly and di- vine for Qijakers to look into. But in The fakers Neck hroken, I have met with fuch Antichrifbian Spirirs as you are, who have railed and blafphemed againft the Doflrine of the true God, and the right Devil, and the Commiflion of the Spirit, as you have done ; neither have I let them go unre- warded for their Pains, as you may fee in that Book : Neither fhall you go unrewarded for your wicked and hard Speeches, Railings, and Blafphemies againft the Do6trine contained in that Book : For your Wickednefs is io much, and your Blaf- phemies and Revilings fo many, that it would be tco tedious to relate •, yet, for the Satisfadion of others that Ihall come to fee this Writing, I fliall relate fome of them, and fpeak a lit- tle to a few of the main Things of moft Concernment. You fay, Thy Chrift, ihat could not make all Things of No^; thing, is a falfe Chrifi, I. Here [ 88 ] 1. Here you have blafphemed againft the true Chrift ; for John Reeve doth own no other God, or Chrift, but that Chrift that was put to Death by the Jews, and judged by Pilate to bc-crucified; By hini the Worlds were made, but not of Nothing ; for God never did fay, neither doth the Scriptures affirm any fuch Thing, that God made the Earth and Wa- ters of Nothing ; fo that you Ihew yourfelf a blafpheming De- vil. 2. We do know and affirm, that Earth and Waters were eternal, and that Darknefs was over the Face of the Deep, and in the Creation, the Spirit of God moved upon the Wa- ters ; fo that Waters were before the Creation, elfe how could God's Spirit move upon the Face of the Deep, had there been no deep Waters before ? And fo likewife, if the Earth were not eternal, why is it faid by Mofes^ that the Earth was with- out Form and Void, and Darknefs was over the Face of the Deep ? The Meaning is this, that the Earth was in being before God did create it, and Darknefs was upon the Face of the Deep ; fo that there was deep Waters before God's Spi- rit uid move upon them. And as for the Earth being with- out Form and Void, the Meaning is this, the Subftance, Being, and Matter of the Earth, it was eternally fo ; but it was void of all Form and Beauty, not fit for any of God's Creatures to live in it, until God in the Beginning created it : For when God's Spirit moved upon the Waters, the Meaning is this, he commanded the Waters to be gathered into one Place, and the dry Land did appear. So likewife God made two great Lights, The one to rule the Bay, and the other to rule the Night : That is, the Sun fhould rule and govern the Earth, and give Life to the Herbs, and Trees, and Fruits of the Earth, and the Moon fhould give Life to the Wa- ters, and rule them : And in this Manner God created the Earth, and the Waters -, but all this while God had Matter to make thefe Things of, for Earth and Waters were be- fore. I. He did not make the Sun, Moon, and Stars, and the Hoft of Heaven of Nothing -, for of Nothing comes Nothing, though you fay, // is an heathenifh Saying : Let it be the Say- ing of a heathen Man, it is a true Saying, a Saying that no [ 89] no Prophet, nor Apoftle doth deny ; none but fuch Anti- chriflian Devils as you Quakers are, that will have God to make all Things of Nothing, elfe you will call him a Devil, as you have done in your Writings. 2. Furthermore, where do you blind Quakers think this valt Earth and Waters were before God created them,Twhich, according to Mofes^s Relation, is not fix thoufand Years ? And we can know Nothing of the Creation of the World, but it muft be grounded upon Mofes -his Words : I fay, where do you think thefe great Subftances of Earth and Waters were before ? Certainly you Quakers do believe that they came out of God's Belly •, for your God is fo big a God, that he can fill Heaven and Earth, and all Places, and be in every Quaker's Body, and m.ake all Things of Nothing befides. So that the Quakers God is fo big, that he cannot be comprehended, yet they get him within them, and when they die, then he gets them into him again. So the Quakers God and their Souls gets one into ano- ther, fo that no body elfe can tell whereto find either of them both. But my God, the Man Chrift Jefus, who is a dif- cind Perfon in Form of a Man, by whom the Worlds were framed, he will find you out when your Souls are rotted in the Duft of the Earth, think of yourfelf what you will, it will be as I have faid. Furthermore, if Earth and Waters were made of Nothing, then I fay they fhall turn to Nothing again ; and if your God did fpeak them out of his own Bulk or Belly, as afore- faid, then I fay, he will fpeak them into his Belly again, fo that no Man need to fear Damnation ; for all that came out of God fhall go into him again, and if they were made of Nothing, they Ihall turn to Nothing again. I fpeak thcfe Things, that whofoever (hall read this Writing, may fee the Vanity of the Quakers Do6trine, and be afhamed of it. 3. John Reeve doth fay. Thai God muff have J me Place of Rejidencey zthen he created this IVor.'d. In your Anfwtr to this, you flap your Hand in the Mouth, and fay, God abides in himfelf^ and is what he is. And fur- M ther [ 90 ] ther yon fay, To create is moji properly to hring fomething out of hivthing by the powerful Word of God. Anfwer. I marvel what Satisfaflion any Man can have in his Mind in believing in a Quaker's God, to tell a Man that God abides in himfelf, and is what he is, but never tells what he is, nor whether he be any glorious Subftance, or Form, or whether he have any Nature •, which ro know God in his Form and Nature, is Life eternal. But to fay a Thing abides in itfelf, and is of itfelf, and not to tell what that is that abides in itfelf, it is Riddle me. Riddle me, what is this! But it is like all the reft of the Qua- kers Points of Doflrine ; for they are miftaken in every true Point of Dodrine, which are but Six. 1. Of the Form and Nature of the true God. 2. The Form and Nature of the right Devil. 3. The Place and Nature of Heaven. 4. The Place and Nature of Hell. 5. The Mortality of the Soul. 6. The Perfons and Natures of Angels. Thefe fix Principles are the Ground of all true Knowledge, in Relation to eternal Life •, but the Quakers Doftrine is ignorant of every one of them. Firft, they are grofly miftaken in their God, both in his Form and Nature ; for they fay he is fo big that no Place, neither Heaven,- nor Earth, can contain him : When as the Scriptures faith. He made Man in his own Image and Likenefs ; and he calls himfelf a Man. For when the Man faid to Chrift, when on Earth, Good Mafter,.. what Jhall J do to in- herit eternal Life ? Chrift anfwered and faid, Why callejt thou me good ? There is no Man good but one^ even God ; fo that Chrift did acknowledge God to be a Man, for he was God himfelf. 2. The Quakers are as much miftaken in the right Devil -, For they know not how the Devil came to be, nor what will become of him hereafter, though many of them, their own Souls is the Devil. 3. 4. And fo Heaven, and of Hell, they are ignorant of any Places where they are ; for they know no other Places of Glory nor Pain, but what is within them. 5. They have got no mortal Souls that can die, 6. And [91 ] 6. And as for Perfons and Natures of Angels, they know not what I mean by it ; fo that God and Devil, Heli and Heaven, immortal Souls and Angels, are all within them, and when they die, they deliver up all this within them, it goes into God again, and fo are no more fenfiblc of Joy, nor Sorrow, than they were before they had a Being For I perceive by this "Thomas Taylor, that the Speakers of the Qiiakers go all in one Strain, only fome of them are more fubtile than others, to hide themfelves with the Words of the Scriptures, carrying the Senfe of the Scriptures in an Allegory, and fo gets Chritl within them, and fo keeps his Body from go- ing up to Heaven above the Stars, but that Chrift in a Body above the Stars, hath given me Power, that am but a mortal Man, over that Chrift within you, and that you fliall'know to your eternal Pain and Shame, Furthermore you fay, To create is most properly to bring ■ Something out of Nothing, by the powerful Word of God^ Anfiver. i. In this you fliew yourfelf to be one of the Ser- pent*s Seed indeed ; for that was the Serpent- Angel his Sin in Heaven above the Stars, which you fo much flight : I hy, it was his Sin before he was thrown down from Heaven i for he thought in himfelf, if he had been God, he would have made all Things of Nothing, he would have created all living Crea- tures without Subftance or Matter, that is to fay, of Nothing: This was the Serpents's Sin and Nature, when he was in the State of Immortahty and Glory. And you being of his Seed, you fliall fpeak and atfl the fame Sin in the State of Mortality and Shame ; which is a clear Tellimony to me, that you are of the Serpent's Seed -, for you will have God to do that which he cannot do, to make Earth and Waters, and all other Things of Nothing, clfe you call him a Devil, cr a falfe God. For I muft tell you, that God never faid fo himfelf that he would, or could, make living or dead Subftances of Nothing % neither did any Prophet, or Apoftle, or Saint, believe any fuch Thing ; bun it was always the Devil's Nature to look upon God's Power to be greater than it is, or elle to be lefs than it is ; for the Devil is always miftaken in God's Iniinitencfs •, but the Seed of Faith knoweth by Faith what God's Power is, fo far as to M 2 the [ 90 the Saving of the Soul, to wit, that God did make, living Creatures of dead Tenfelefs Matter, and living F'orms of form- lefs Subftance, and that God could, and did die, and that he he can, and will raife the Seed ot Adam^ to eternal Happinefs, and the Seed of the Serpent, you being one, to endlefs Mifery, though both Seeds be aQeep in the Dull of the Earth, until the Day appointed. This is true Faith in God's Power, and that which Mofes, the Prophets, and Apoftles, and us the Wicnefles of the Spi- rit did, and doth witnefs unto, againft all the Seed of the Ser- pent whatfoever •, for though by Faith we underftand the World was made, yet by Faith we underfland, and fo did the Apoftles, that the World was not made of Nothing, but by the Word of God's Power it was made of Something, to Wit, of Earth, and Waters, which were eternal. 4. You call thefe wicked Sayings, becaufe we fay. No Chil- dren damned, though they be the Seed of the Serpent^ if they die in their Childhood. To this you fay, That the Serpent was cur fed from the Begin- ning ; for, fay you, certainly all his Seed, young and old be fo \ for^ fay you, as is the Tree, fo are its Fruits. Anfwer. Here you that have any Light of Faith in you, may lee the grofs Darknefs of this Man •, for he cannot abide fuch a God that hath not Power to make Things of Nothing, and now he is angry becaufe God doth not damn Children, if they be of the Seed of the Serpent j for he is angry with John Reeve for faying all Children will find Mercy, as aforefaid ; for, faith he, all, Toung and Old, mufi be damned of the Serpent* s Seed: And this is his Ground, As is the Tree, fo are its Fruits. This Man would have God to do that which he cannot do, as I faid before j fo he would have God to be more cruel than he is, to condemn Children who have done neitherGood nor Evil, which the Scriptures do no waysjuftify : For though God doth fay, He will have Mercy on whom he will have Mercy -, Jacob have I loved, but Efau have 1 hated, before they had done Good cr Evil: And that Saying, The Seed of the Woman fhall break the Serpent's Head: And of that Saying, The Election of Codfandsfure, All thefe Places of Scriptures doth not reach that [93 ] that Children fiiould be damned, although they are of the Seed of the Serpent. For this is to be minded, that the Scriptures were fpoken to Men and Women capable of Underftanding ; for God did not fay to Children, / will have Mercy on whom I will have Mercy ^ it was to Men that underflood what Mo/es faid : Likewife the Apf)ftles fpake to Men and Women, and not to Children, elfe why fhould the Apoftles exhort the People to make their Call- ing and Election Jure ? It would have been a vain Thing to give Exhortation to Children. And as for the Seed of the Woman hruifing the Head of the Serpent, it is in Relation to Men and Women : For doth not Men and Women that are the Seed of the Woman, who have Faith in their Hearts, by their patient Sufferings, break or bruife the Head of the Serpentine Men and Women, who are the Seed of the Serpenr, who doth rage, and rail, and perlecute the Innocent ? So that Children have Nothing to do in this Matter. And as for that Saying of J^fc^ and Efau, the one being loved of God, and the other hated, when they were both in the Womb : To that I fay, though Jacob was in God's Decree beloved, and Efau in God's Decree hated, or reprobated ; yet this I fay, they were decreed and appointed to live to Man's Eflate, fo that they might both be capable of Eledion, and Reproba- tion, and not to die in their Childhood. And this I fay further, that if you T. T. had died in your Childhood, you fhould have been faved, though I know you are of the Seed of the Ser- pent; but you being appointed to be damned to Eternity, you were appointed to live to defpife the Living God, and blaf- pheme againfl the Do(5lrine of the true God, declared by thofe Meflengers whom he hath fent. And as for that Saying^ of yours. As the Tree is, fo is the Fruit ; your Meaning is. if the Serpent be damned, the Children that are his Seed muft be damned alfo :' Here you fliew your grofs Darknefs and Ignorance in the Scriptures, becaufe the Scripture faith, A good Tree Iringeth forth good Fruit, and an evil Tree bringeth forth evil Fruit, therefore you conclude that Children are Fruits of the Serpent, he being that evil Tree. 5. To this I anfwer: That the meaning of the Scriptures in ihofe Words aforefaid, is not meant that Children that are be- gotten [94] gotten and born, I fay, they are not counted the Fruits of the Serpent : For we fee by Experience, and by the Scriptures, that fometimes reprobate Men and Women, who are both of the Seed of the Serpent, yet the Child that is begotten by them, is of the Ek6l : This I know by Experience, fince I came to know the Scriptures, and could diftinguiih between the two Seeds. Likewife it is clear by Scripture, that a faithful Man and Wcvman, they being both of them the Seed of Faith, that is, the Seed of the Woman ; for there is but two Seeds fpoken of in Scripture, that hath begotten Reprobates, as that of Ifaac and Rebecca, they being both of the eled Seed, yet they begot Efaii, which the Scriptures brands for a Reprobate : So that fometimes two Reprobates may get an eled Child, one or more •, and two of the faithful Seed may beget one or more Reprobates : So that Children are not called in the Scriptures Fruits of the Serpent- tree *, for Children are Trees themlelves, if they live to Maturity of i\ge. 3. But thofe Motions and Adlions which thefe Trees bring forth in their Lives and Converfations, are called in Scrip- ture Fruits of the Tree •, if good Motions and Adions, then called a good Tree ; if evil and finful Motions, then called an evil or corrupt Tree : For the good Tree bringeth forth good Fruit, even the Fruits of the Spirit, which is Patience, Metk- nefs. Love, and Faith in God, and fuch like Fruits, which good Trees, which are Men and Women, do bring forth. So likewife tlie evil Tree is Men and Women alfo, and they bring forth evil Fruits, even the Fruits of the Flefh, which is Envy, Unbelief, Perfecution, Blafphemy againft the true God -, thele iuch like Fruits proceed from the evil Tree of the Reafon in Man, and the good Fruits proceed from the good Tree, •which is the Faith in Man : For diere is but two Trees fpoken of in Scriptu.'-es, to wit, the Tree of Life, fignifying the Tree of F'aith ; and the 1 rte of Knowledge of Good and Evil, fignjfying the Tree of Reafon : So that all Men, good and bad, are ranked under thefe two Trees ; and thofe Men that bring forth Fruits of Faith, as aforefaid, may be faid to bring forth good Fruit ; and thofe Men that bnng forth Fruits of Reafon, [95 ] Reafon, as aforefaid, may be faid to bring forth evil Fruit, as you have done : So that what Fruits Man or Woman bringeth forth in their Life, being come to Age, is counted by the Scriptures good or evil Fruit, and fo faid to proceed from a good Tree, or an evil Tree, and not v/ith any Relation to the Fruit of the Womb that is generated and begotten as Children. Therefore, when John Bapli^ faid. The Ax is laid to the Root of the Tree^ he meant wife and prudent Men, who were wicked Perfecutors ; he did not mean that their young Children fhould be hewn down, and call into the Fire. So likewife when the Apoftle fpeaks of the Fruits of the Spirit, and the Fruits of the Flefh, he tells what they both are; fo that Children are not called the Fruits of the Serpent- tree, though they be of the fame Seed: For Seed is one Thine:, and Fruit is another ; fo you err, not knowing the Scripture's, nor the Power of God ; for 1 never knew any Quaker give any Interpretation of Scripture, but fpeaks the Words as they Jie, which is the Caufe of their grofs Miftake of the Meanino- of the Scriptures, and run into thofe and fuch like Errors that God fills Heaven and Earth ; from thefe Words they believe God is fo big as to fillFleaven and Earth. And of that Saying, Know you not that Chriji is in you^ except you be Reprobates ? From thefe Words they ground their Faith that Chrift is with- in them, and fo will admit of no Body, or Perfon of Chrifl •without them, nor in Heaven above the Stars •, and fo of other Sayings in Scripture : As that, that Chrift enlightneth every Man that Cometh into the World; but will admit of no Interpretation themfelves brcaufe they cannot ; but are angry with others that can : For the Scriptures being truly interpreted, difcovereth the Qtiakers Principles to be the greatefl Cheat and Deceit, and more Antichriftian than the Pope, or any otner Sedl what- foever, in Matter of Religion. 6. You do upbraid John Reeve and myfelf, becaufe we are in the fallen State of Adam ; but you Quakers do not acknow- ledge yourfelves in thai Lllen State : You are not willing to be found in that State, tor you look upon yourfelves fo, pu- rified by the Light of Chrift within you, tliat you are become perfeft in your own Conceit ; but you know not what that Per- fection is the Scriptures fpeak of? For I am fure your Hearts are . . [96 ] are not purified by Faith : Hov/ can yonr Hearts be purified by Faith, when as your Faith hath never an Objed ? For your God nor Chrift hath never a Body, nor Perfon of his own, but he mu[l be behdden to every Quaker*s Body to refide in, and he is every where befides ; therefore, what Faith can you have to purify your Hearts, when as no God can be found, but what is within you ? But I fhall fhew what it is that purifies your Hearts, and what Sins you are cleanfed from. That which purifies your Hearts, is the Law written in your Seed and Nature, even the fame as was written in the Angel-Serpent's Nature, before his Fall, which is no other but the Nature of Reafon •, fo the Angelas Nature being in you, and the moral Law written in it, it hath the fame Workings in you, as the Heathens had, the Apoftle fpeaks of, to wir, your Thoughts accufing and excufing, and the Motions of this Law arifing in your Minds, you jcall the Light of Chriji, when indeed it is nothing but the Light of the Law •, for if it were the Light of Chrift, it would make you to own the Perfon and Body of Chrift without you, as well as to own Chrift within you •, and if you Quakers fhould do fo, your Principles v;ould quickly fall. And as for thefe Sins your Hearts are cleanfed from, they are no other but fuch like as thefe ; that is to fay, to keep the Hat on the Head before a Magiftrate, and to find Fault with Gold Lace, and a Piece of Ribbon, a Bandftring, and a Gold Button, and to rend and tear Goki Lace, and other Lace off their Clothes, and burn it, and to ufe the Language of thee and thou : He or ()[\q that gets thee and thou perfcdly, is a very good Quaker j they are gotten half Way to the Quakers Heaven. Thefe, and fuch like Righteoufnefs, is the Quakers Perfedlion, and all the Cleanfing of Heart ihey have. This I know to be true; •, for I knov/ they have no Faith to purify their Hearts, neither can they be juftified by Faith, and have Peace with God ; for how can they have Peace with God, when a? they own no other God in a Body, but what is wichi i ihem ? But they will find that God within them to be the greateft tormenting Devil of all. Again, I marvel how you Quakers came to make it fuch a great Sin, for a Man to put off his Hat to a Magiftrate ! I do C 97 ] do not remember any Place ot Scripture, that it was the Prac- tice of Prophets, Apoftles, or Saints. Surely your Teachers might have given their Difciples a Jittle more Liberty than they have ; tor you Quakers do not read that the Prophets, when they went with Meflages from God to the Kings and Rulers of Ifrael^ I fay, we do not read they went before the chief Magiftrates, with their Hats on their Heads. Likewife the Apoftles, wlien they were brought before the Rulers of the Jews, we do not read they went with their Hats on their Heads. Are you Quakers certain that Paul had his Hat on his Head, when he fpake for himfelf before King Agrippa and noble Fejius, fitting in the Judgment-feat ? Neither did Paul life the Word thee and thou altogether to them ; but gave them civil Refpedt, Titles of Honour, one Noble Fejlus, and the other Oh King Agrippa, according to the Places of Honour they had in this World : So that the Apoftles did not tie the Be- lievers of them to the Hat on, and to thee and /^(7« to Ma- giftrates, as you Speakers of the Quakers do : Befides, if it could be proved that the Prophets and Apoftles did keep the Hat on, and thee and //&(?« to Magiftrates, yet would it be no Ground for you Quakers to do fo i for God never chofe, nor fent you, as he did them ; God never beftowed fo much Honour upon any of you, to make you Meflengers to Kings or Magiftrates ; for you are but private Men, not chofen of God, as all true Prophets, Apoftles, and we, the Witnefles of the Spirit, were j yet you, by the Light within you, will imitate thofe that are chofen by Voice of AVords from a God without us ; nay, you are more impudent in your Way, than ever any Prophet or Apoftle was, who were chofen of God, and made equal with Kings in Power from on High, yet have given civil Refpedt unto Kings and Magiftrates, they being as Gods on this Earth, as the Scripture fiith. But feeing the Hat put off to a Magiftrate, is fuch a great Sin to a Quaker, I fhail let him alone in his Righteoufnefs, and let him fee if that Righte- oufnefs will deliver him in the Day of Trouble. I have fpoken fomething more of the fiat than I thought to do, only to inform thofe that fliall fee it, that the Sciiptures doth no ways juftify fuch a Pradicc, but it is one of the Qua- kers mainPpints of Podrine they hold forth, and if that and N ftich [98] llich like Things will not fave them, they mud be damned 5 for their Righteoufnefs is as much in the Hat, as in the Heart i For I am fure they have no true Faith in their Hearts, nor in the true perfonal God, the Man Chrift Jefus in Glory, in Heaven above the Stars. And as for us being in the fallen State of Adam, I do ac- knowledge and confefs it ; therefore we are redeemed by Chrift's Death ; for all that are in the fallen State of Adam, are made alive by Chrift, and all that are not found in the fallen State of Adam, will certainly be damned to Eternity 5 for they that did not fall in Adam, did fall in the loft Angel, and fo have no Benefit in Chrift's Death -, becaufe that Chrift: took not on him the Nature of Angels, but the Seed of Abraham ; and Abraham was the Seed of Adam in the fallen State, and Chrift redeemed him by his Death, and all his JSeed ; I mean by his Death without me, and not of his Death within me, as the Quakers do vainly imagine ; for they own no other Death of Chrift, but what is within them, whatever they pretend, by ufing the Words of the Scripture, becaufe they fo frequently fpeak of Chrift*s Death ; but they own no other Death of Chrift, nor Benefit by it, but whac they have within them •, Refurredion is all within them. I marvel why you Quakers ftiould talk of Chrift loving his Church, and that by one fuffering Chrift bath perfected for ever them that are fandlified, when as you own no Body of Chrift without you ; but it is becaufe you read fuch Words in the Scriptures, which were others Mens Words, and Faith : Alas, what Benefit will that be to youtoaffumetoyourfelfthat which did belong to others ! For what is that to you what the Apoftles faid to thofe Believers at that Time ^ They underftood what the Apoftles meant by thofe Sayings •, for the Scriptures were not fpoken to Quakers, nor given to them, neither do you underftand them : The Scriptures were given to John Reeve and myfelf, neither doth any Man underftand them, or can truly interpret them, but us two only, we being the chafen Witneffes of the Spirit : For we only can unfold what the Fountain is which is open for Sin, and for Uncleannefs ; for every com- miifionated Prophet hath the Key of David given unto him, to open the hidden Myfteries, even the Fountain of living Water, - - 10 [ 99 3 to wit, the Knowledge of the true God, and the right DeviJ, with many other heavenly Secrets hinted at in the Scriptures ; which to know is as a Fountain of Water of Life, to thofe that underftand them. 7. We do confefs that Adam and Eve were not capable of any Kind of Death, until they were both defiled with the finful Nature of the angelical Serpent. To which, this T. T, faith, To the Glory of Truth, that feeing Chriji came to rejlore us that which Adam and Eve lojl^ with Advantage, it miijl needs follow that the true Believers, who are become, even now, whilfi upon the Earth, freed from all Kind of Death, and fo are not capable of any Death in their Souls, no more than Adam and Eve was in their Innocency ; hecaufe the Scripture faith, that he that believes in Chrift is pafled from Death unto Life, and fuch as abides in that Faith /hall never die, but tbe Spirit of Life is in him. Anfw. Here this Man (hews his grofs Darknefs and Igno- rance of the fpiritual Meaning of the Scriptures ; for obterve what is faid before, that Adam and Eve had no Kind of Death in them before their Fall, yet this let the Reader mind, that the Death they did procure by their Fall, it was but a tem- poral Death, and that Death God threatned them with, it was but temporal, though the Fear of eternal Death might be in them by Reafon of the Fall ; but the Death itfelf which God threatned upon them, was but a natural Death, neither did God takeoff, or free them from it : For Adam and£i;^ did die, yet they had the Promife of Chrifl madefure to them more than any Quaker ever had : And yet this Promife of Chrift, tobruife the Serpent's Head, it did not free Adam and Eve from this firft Death, but k freed them from the Fear of the fecond Death, and from the fecond Death itfelf, even that eternal Death. But as for a natural Death, Adam and Eve, Abraham, Ifaac, and Jacob, the Prophets, Apoftles, and Chrift himfelf tafted Death: For this firft Death enters upon all, both Man and Beaft ; but the fecond Death, which is eternal, it enters upon none but upon the Serpent and his Seed : And this eternal Death is that which N 2 they. [ 100 ] they, yldam and Eve, and their Seed, are delivered from, by believing in Chrift. And thus we that are found in the fallen State of Adamy are reftored by Chrift, that is, we are reftored to a better and » more glorious State and Condition than that of Adam in the State of Innocency. But you Quakers do expeft no higher Salvation than that o^ Adam^ but you will not pafs thorow Death to it, but you will attain it a more ealy Way : For you fay, // 4nuft needs follow that the true Believers who are become even now, whiljl upon the Earth, freed from all Kind of Death, and fo are not capable of any Death in their Souls. To this 1 fay, that Chrill never faid that he would free Man- kind from a natural Death, nor reftore Man to the State that Adam was in, but he came to fave Mankind from eterna. Death ; therefore he faith, He that helieveth in me fhall never die. And of that Saying, He is pa [fed from Death to Life,thzt. 3S, he fhall never die a fpiritua] and eternal Death ; for he is pafTed from the Fear of this firft Death, to the Afllirance of eternal Life; For AfTurance in Scripture is many Times taken for the Thing itfelf •, but Chrift never freed his Difciples from a temporal Death, notwichftanding they had efernal Life abid- ing in them. And that Apoftle who faid, PFe are paffed from Death to Life, did die a natural Death himfeJf, and fo did the Prophets of Old, as in the A^s it is faid by Peter to the Jews, Which of the Prophets have not your Fathers perfecuted, and have flain, which fhewed of the Coming of the Jufi One ? And was not Stephen ftoned to Death, a Man full of the Holy Ghoft ? Yet his Soul was put to Death, and Peter himfelf, and the reft of the Apoftles, and thofe that believed their Dodliine, did not they die, or elfe were put to Death ? Yet thefe were all paffed from Death to Life, yet they all died a natural Death, or was put to Death : For it cannot properly be faid to die, if the Soul flips out of the Body, and leaves the Body behind, as you Qiiakers and many others do vainly imagine : So that your Ignorance in the fpiritual Meaning of the Scriptures is bewrayed -, for you Qiiakers are the darkeft Pieces to interpet Scripture, of any other Opinions in the World ; for you will name Places of Scripture, but never in- terpret any •, that makes all the Quakers fo dark ; for afk them a Queftiori Queftion in Scripture, they will give you no Anrwer, but perhaps, bid them mind the Light within them ; or elfe fay, it is the Flelh that afks^ or fuch like Sayings : So they baffle and trouble ignorant People, which knoweth not their Prin- ciples, nor the Meaning of the Scriptures. I thought good to anfwer thefe few Particulars, they being of fome Concernment tor thofe to know, who are not well grounded in the Do6lrine contained in thofe Books you fo much vilify and fpeak Evil of; for I would have others to fee this Writing as well as yourfelf ; for you Speakers of the Quakers feldom let any of your Believers fee my Writings, left you (hould lofe them by it, or your Antichriftian Spirit be difcovt-rfrd by them : For none can difcover the Quakers Cheat and Deceit, but us the chofen Witneffes of the Spirit -, for your Do61:rine is altogether Antichrifbian, which doth deny both the Father and the Son to be in the Form, or Perfon of a Man in Heaven above the Stars, diftind of himfelf from Angels and Man, and any other Creature. And if you look but into The Neck of the fakers broken^ you may fee what you are, for that is the fitteft Book for Quakers to look into ; there I have had to do with fuch like Spirits as you are, who have gone in the fame Steps of defpifing and blafpheming againit the Dodrineof the true God, declared by us the Wit- neffes of the Spirit, as you have ; for you have moft wick- edly fpoken Evil of as pure Truths as ever was fpoken or re- vealed by Prophet or Apoftle; for God hath chofen us by Voice of Words, as he did them, and hath given us the Spirit of Revelation and Interpretation, as he did them •, and whoever defpifeth the Dodlrine of us the Witneffes of the Spirit, defpifeth him that fent us, even Jefus Chrifl the liv- ing God, who hath chofen us to pull down, and cut in funder fuch Antichriftian Devils as you. are, who owneth no other God but what is within you, which hath caufed you to blafpheme againft the Perfon of God without you, even the Man Chrift Jefus in Glory ; for thofe Books of John Reeve's Writing do own no other God but the Man Chrift Jefus in Glory, who fpake to him three Mornings together to the Hearing of the Ear. Firfl, C I02 ] Firfl, you have called that Voice, A Dream ; you have called that God or Chrift, that could not make all Things of Nothing, A faJfe Chrijf^ a Devil : You have called the Do<5trine of the true God, A L/V, a Deceit, Error, Dark^ nefs, Blafphemy, with many other wicked blafphemous Speeches in the Margin of the Book, too tedious to relate ; there- fore, for thefe your wicked Blafphemies againll: the holy Spi- rit of Chrift that fent, and revealed thofe Dodtrines unto us, I do pronounce Thomas Taylor, Quaker, curfed and dam- ned, both in Soul and Body, from the Prefence of God,, eled Men and Angels, to Eternity : Neither fhall the Light within you, nor infinite Spirit, which you call God, with- out you, deliver you from that Curfe I have pronounced upon yoLi ; but you fliall know that God, the Man Chrift Jefus, hath given Power unto his MefTengers andWitneffes to curfe you to Eternity. Deliver yourfelf from it if you can. And if you do but read The fakers Neck broken, you may fee others of your Brethren, who have walked irv the fame Steps of Blafphemy as you have, and will have the fame Reward with you. That Book would have been as a Looking-Glafs for you, to fee what your Principles are in the Root, and what will be the Fruit of them. Written by Lodowick Muggleton, one of the two Jaji Pro- fhets and PVitneJJes unto the High and Mighty God, the Man Chriff Jefus in Glory, in Heaven above the Stars, FINIS. LOOKING-GLASS FOR GEORGE FOX The Quaker, and other Quakers ; WHEREIN They may fee themfelves to be ri^ht Devils, In Anfwer to George Fox*s Book, called, Something in Anfwer to Lodowick Muggleton'x Book^ which he calls, 'The Quaker'^ Neck broken^ Wherein is fet forth The Ignorance and Blindnefs of the Quakers Dodrine of Chrift within them ; and that they cannot, nor doth not know the true Meaning of the Scriptures, neither have they the Gift of Interpretation of Scripture, as will appear in thofe feveral Heads fet down in the next Page following. Written by Lodowick Muggleton, one of the two laft Prophets and Witneffes unto the High and Mighty God, the Man Chrift Jefus in Glory. Re-printed in the YEAR M.dcc.lvi. The CONTENTS. CI H A P. I. Of a Catalogue of damned fakers, ; Chap. II. Shewetb the Ignorance and Foolifhnefs */ George Fox. Chap. III. How the ^aker People are altogether ignorant of heavenly Secrets^ fo become the greateji Deffifers of them. Chap. IV. A Dijcovery of the fakers Blindnefs, which cannot difcern whether a Man that preaches the Go/pel ought to have his Commijfion from Chrifi without him, or from a Chrijl within him. Chap. V. Sheweth how ignorant and dark the fakers People . are in the Knowledge of the right Devil, and of the Serpent's Seed. Chap. VI. How the Soul of Man is mortal, and doth die, yet Fox thinks it impoffihle to prove by Scripture. Chap. VII. How it was no Lie to accufe the fakers of Sin and Blafphemy. C h ap . VIII. 'The right Devil proved. Chap. IX. How the fakers are jniflaken in the Flefh and Bone of Chrifi. Chap. X. How God hath made the Witneffes of the Spirit Judge in his Stead. Chap. XI. Sheweth that the Body of Chrijl^s Fle/h and Bone, is dijiin^l of it f elf, and not in the fakers Bodies, neither ar& they Members of his Body. Chap. XII. Sheweth by Scripture how Chrifi dwelleth in his Saints, and how it may be faid they are Flefh of his Flefh, and Bone of his Bone. Chap. XIII. How Fox is proved a Devil, becaufe he cannot give a Re a f on that he is no Reprobate. Chap. XIV. An Explanation how George Fox, and other fakers, may be faid to appear before the Judgment -feat of Chrifi. Chap. XV. A further Interpretation concerning the Judgment' feat of Chrifi. Chap. XVI. How the Sentence and Curfe have fubdued thcfe IVitchcraJt-fiti in the fakers. Chap. XV!I. Hew Spirits cannot affume what Shapes they pleafe, neither can there appear any Spirit without a Boay. Chap. XV III. How the true God is no bigger than the Compafs of a Man, and no Spirit without a Body, as the ^takers doth vainly imagi?te» A 2 Chap, The C ON T E 1* t S. Chap. XIX. How the fakers may fee themf elves to be rigH Devils. Chap. XX. How the fakers are more Antichrijlian in theip Do^rine, than the Pope. "j Chap. XXI. How the Body of Chriji's Fkjh and Bone is di- JlinS} from the fakers Bodies. Chap. XXII. That which killed the Righteous and Jujl, it was the Spirit of Reafon, the Devil in Man that always did it. Chap. XXIII. A Difference between reafonable and unreafonable Men^ and a further Difcovery that Reafon is the Devil. Chap. XXIV. How the Soul of Chrift died, and the Ignorance of the fakers difcovered in the Death of their own Souls. Chap. XXV. // is proved that Chrift^ the only God, is not in this World at all, in his Perfon or Effence. Chap. XXVI. How Men cannot werfhip God in Spirit and Truth, without Bodies \ and how Muggleton never was in the Spirit of Solomon, nor never fhall be. Chap. XXVII. A great Stir the Prophet Muggleton hath to keep the % be true, thought he fhould bring himfclf into a Premunire, if he fhould deny ChrilVs Body without him» the Scriptures being fo clear, for it. Fox doth confefs Chrifl: hath a Body ; For, faith he, that which dejcended, ajcended-, and, faith he, the fakers are of his Body j and as the Scripture faithy a Body hafi thou prepared. CHAR XI. Sheweth that the Body of Chrilf^s Flefh and Bone is diSfinSi of it- felf, and not in the fakers Bodies^ neither are they Members of his Body. Anf TTERE Fox fhews hintifelf a mcer Juggler, for he JTl confeffes Chrift hath a Body, but never confeflTes that this Body of Chrift is at a Diftance from the Quakers, neither dothF ] themfclves, that they were not Reprobates ; and by the Union they thould have with Chrill by Faith, they fhould become Menabers of Chrifl: ; yea, they fhould be counted Flefh of his Flefh, and Bone of his Bone. This is the true Meaning of the Scriptures. But the Speakers of the Quakers have no Commifiion from Chrill to preach, as the Apoftles had, neither have the Be- lievers of the Quakers any true Faith in Chrifl's Perfon, or Body, without them ; and fo the Speakers and Hearers are both in the State of Reprobation, neither doth Chrift dwell in their Hearts by Faith ; for true Faith they have none, but the Faith of Devils : And that which they call the Light &f Chrifi in them, is nothing elfe but the Light of the Law written in their Hearts, for true Faith in Chrift*s Perfon they have none ; fo they call the Light of the Law in them, the Light ©f Chrift, becaufe the Law convinces them of Sin. Now this Law written in the Quakers Hearts, is the Lightof Chrifl's Creation, and this Light of the Law that Chrift hath written in the Heart of Man, it is written in the Heart of every Devil, and fo in the Heart of the Speakers of the Quakers, and they teach their Difciples to hearken to the Light within them, and faith Chrift is in them. But this IS no faving Light, neither is Chrift within them, neither are the Quakers Members of Chrift's Body, nor Bone of his Bone, Sior Flelh of his Flefti ; for they have no Faith in his Per- fon without them ; fo that Fo!>c his Cheat and Deceit is made manifeft by the Scriptures being interpreted. II. Page II. Fox is^very angry with me for faying, Reafon is the Devil j jind yet, faith he, thcu givefi a Reafon for what thou doeji : And becaufe I give a Reafon of my Doings, therefore, faith he, / am fudged cut of my cwn Mouik, «0. h tkf Dml Reafon, C H A I*. { 35^ ] CHAP. Xllt. How Fox is proved a Bevil^ hecaufe he cannot give a Red/on that he is no Reprobate. Anf. T T ERE Fox the Quaker hath fhewed himfelf an JTa ignorant Devil, that cannot give a Reafon of the Hope that is in him \ but for Fear he (hould be counted a Devil, takes up other Men's Words, and the Scriptures muft give a Reafon for Fw, how that he is no Reprobate, be- caufe the Scriptures faith to Believers in that Time, Know ye not that Chrift is in yoUy except ye be Reprobates ? And be ready to render a Reafon of the Hope within you : But Fox him- felf hath no Knowledge but that he is a Reprobate 5 but I perfe6tly know that Fox is a Reprobate, and 1 can give a Reafon why he fhould, and will be damned to Eternity, though Fox can give no Reafon for it. What would Foie have done if he had not had other Men's Words to prove Chrift within, and to give a Reafon of the Hope they had in Chrift ; for Fox hath no Intereft in the Scriptures. But I fhall open this Point Ibmething more hereafter, where he fpeaketh of Reafon, in the 19th Page of his Pamphlet. 12. Page II. And Muggleton faith, he rejoiceth in his Curftngs, and them that he doth curfe and fentence^ fhall never fee any other God, or Jud'^e. But, faith Fox, how now Muggleton, art thou become God^ and Judge ? Muft not all appear before the Judgment-feat of Chr'ifi, to have their Sentence and Reward frm him, ivhethtr they have done Good or Evil P CHAP. [38] CHAP. XIV. An Explanation how George Fox and other fakers may he J aid to appear before the Judgement -feat of Chr.Ji. Anf. Tn\0 you Fox^ and the Speakers of the Quakers, in- J_^ deed beheve that you (ball appear before the Judg- ment-feat of Chrift, to receive the Reward of Deeds done inryour Bodies, whether good or evil? If you do, I fhall fay this unto you, that when you do appear before the Judgment- feat of Chrift, John Reeve and myfelf fhall be there alio, and look what Sentence and Judgment we have given upon you and others here upon Earth, the fame Sentence will Chrift give when you appear before his Judgment-feat ; and look what Blafphemy againft the Holy Spirit you have committed in this natural Body you now have, you fhali have the Pu- nifhment of that Blafphemy againft the Holy Ghoft that fent us, punifhed in that fpiritual dark Body you fhall have, when Chrift doth raife you again \ and then you ftiall know that you did appear before the Judgment-feat of Chrift, when you appeared to refift the Holy Ghoft in us the WitnefTes of the Spirit } and look what Judgment and Sentence we the Wit- nefTes of the Spirit have given you here in this World, the fame Judgment and Sentence fhall be upon you in the World to come, even to Eternity. And when you Fox appeared before us, to refift the Holy Ghoft in us, then did you appear before the Judgment-feat of Chrift; and look what Judgment 1 have given you and others, it may be faid to be the Judgment and Sentence of Chrift, and that you appear before the Judgment-feat of Chrift. As it is in all Courts of natural Juftice, when Men are condemned by the Judge for the Breach of the Law, doth not fuch an one appear before the Judgment-feat of the King ? What are all Courts of Juftice, but the Judgment-feat of the King? And whofoever is juftified or condemned by the Judges of thefe Courts, they may be faid to be juftified, or acquitted ; or judged, or condemned before the Judgment-feat of the King. ^n [39] In like Manner it is with the Judgment-feat of Chrifi-, Chrifl: is the chef Judge and King of Heaven and Earth, yet he hath given Power to his Prophets, Apoftles, and Wit- nefles of the Spirit, to be Embaffadors and Judges in his Stead, as it is with earthly Kings •, fo that who ever appears before the true Embaffadors of Chrift, they do appear before the Judgment-feat of Chrift ; and look what Judgment the Embaffadors, who are Judges, do give upon a Man ; if ju- ftified, then Chrift juftifies ; if condemned, then condemned, and there is no appeahng to any other ; fo that you Fox, you have appeared before the Judgment-feat of Chrift already, and have received your Judgment and Sentence already, but the Execution of it is not yet come ; and when you appear be- fore the Judgment- feat of Chrift as you mean, and I (hall be there alio, and look what Sentence 1 have paffed upon you and others here, the famefliall I pafs upon you. When Chrift, which is my Life, doth appear, then ftiall I appear with him in Glory, and fliall fit upon a Throne of Glory, and fhall judge you wicked Defpifers of a perfonal God, with the fame Sentence of eternal Damnation, as I did when I was here in Mortality ; and then (hall you Fox know, to your endlefs Mifery, that God gave Power to a mortal Man like your- felf, to give Judgment and Sentence of eternal Damnation upon you, though you defpife and fcorn that a mortal Man (hould give Sentence upon you Speakers of the Quakers and others •, but you fhall find the Sentence of a mortal Man as really true upon you, as if the immortal God himfelf had paffed it upon you. But the Reader may find this more largely opened in The fakers Neck broken. But to make it appear more plain to the Reader, that the Judgment-feat of Chrift is in this World, as well as hereafter, and that all Prophets, -Apoftles, and true Meffengcrs and Minifters of Chrift, if they be chofen by him, they arc Judges, and thofe that do appear before them, or any of them, they may be faid to appear before the Judgment feat of Chrift, and look what Judgment Chrift's Judges, which he hath chofen, and given them a Commiffion, doth give Sentence cither of Jullification or Condemnation, they received this Sentence before the Judgment-feat of Chrift, becaufe thefe Judges [40] Judges are chofen b;^ him, as it is with other Judges in the temporal, as aforefaid. This 1 fhall make more appear by Scripture, as Matt. xix. 29. where Chrift faith to his twelve Apoftles, Tou, faith he, Jhallfit upon twelve Thrones., judging the twelve Tribes of Ifrael. Now let the Reader mind : Thefe twelve Apoftles had the Keys of Heaven and Hell given them here, and they had Power to remit Sins, and to retain Men*s Sins •, that is, they had Power to forgive Sins, and Power to retain Sins ; that is, they had Power to juftify that Man or Woman that believed their Doflrine, and they had Power to condemn thofe that defpifed, and did not believe their Dodrine : Now thefe People fo juftified and condemned by thefe Apoftles and true Prea- chers, they did appear before the Judgment-feat of Chrift, for they were appointed Judges in his Stead ; and that the Reader may underftand how thefe Apoftles fhould judge the twelve Tribes of Ifrael^ I declare unto you thus. That thefe Twelve hath their Commiflion from Chrift to preach the Gofpel of Chrift, unto the twelve Tribes of Ifrael, though many Gentiles believed alfo, yet Paul was chiefly fent unto the Gentiles, and chofen of Chrift, to preach him unto the Gentiles ; but the other twelve Apoftles, their Meflage was chiefly to preach Chrift unto the twelve Tribes of IfraeJ, which were the Jews in their Time, and as many of thofe Jews as did believe in thefe twelve Apoftles Dodrine, con- cerning Chrift's Death, Refurredion, and Afcenfion, and other Things belonging thereunto, which they preached, I fay, the Apoftles had Power to give Sentence of BleflTednefs upon thofe which did truly believe their Dodlrine, and that their Sins were forgiven them, and fo they came to be jufti- fied in their own Confciences, juftified before God, and fo had Peace with God. So on the contrary, thofe that did not believe the Apoftles Mefiage, but rather defpifed it, fpoke evil of it, and perfe- cuted it, calling it Blafphemy, Herefy, Deceit, and Lies, which many of thofe Jews did, the Apoftles had Power to pronounce and condemn thofe unbelieving Jews, who defpifed and fpake evil of the Dodtrine of Chrift : Alfo they had Power v> reiaift their Sins, fo that God ftiould never forgive them. [ 41 ] them, fo that they fhould never be forgiven in the Con- fcience, nor forgiven of God: So that theic tweke Apoftles doth judge the twelve Tribes of Ifrael here in this World; fome they have judged eternally happy, becaufe they be- lieved their Report •, others they judged eternally damned for their Unbelief and Defpifings, as aforefaid j fo that the Apoftles did judge the twelve Tribes of Ifrael in their Time, as aforefaid ; and this Judgment of theirs is the Judgment- feat of Chrift, and thefe twelve Tribes were before the Judg- ment-feat of Chrift fo long as the Apoftles CommifTion laft- cd, which was a Matter of three hundred and fifty Years alter Chrift*s Death : So that thefe twelve Apoftles may be faid to judge the twelve Tribes of Ifrad here in this Life, by their Dodrine of Chrift. Alfo it may be faid that the twelve Tribes of Ifrael did. appear before the Judgmint-feat of Chrift, for many of them were juftified by Faiih ia Chrift, and many were condemned by Unbelief in Chrift; fo that every one had the Sentence in themfelves by the Apoftles judging, whether happy or unhappy ; and for this faithful Service the twelve Apoftles have done in this Life, in judging according to their Com- miftion, they Ihall fit upon twelve Thrones of Glory in the Refurredtion, and fhall give the fame Judgment upon the twelve Tribes there, as they did here : That is, they will juftify the fame Sentence of Salvation and Damnation upon the twelve Tribes of Ifrael, as they gave here in Mortality; they will juftify the fame before Chrift their King, when they do fit upon twelve Thrones of immortal Glory; and many than believed them here, fhall fee them in that Glory ; aiYd many that were condemned here, (hall fee in their own Confciences that their Sentence was true, even as the rich Man did that was in Hell. F C H A P. [40 CHAP. XV. A furiher Interpretation concerning the Judgment-feat of Chrifi. O likewlfe Mofes and the Prophets were Judges, and did judge thofe that belitved their Report to be happy -, and thofe which did not, unhappy j as you may fee John v. 25. In that Chapter the Jews do upbraid Chrid, as if he did ac- cufe the Jews worthy of Condemnation, for not believing in him ; Btiti faith ChrilV, do not you think that I will accufe you to the Father^ there is one, faith he, that accufeth you, even Mofes, in whom you truji -,/ this is the Quakers confufed Nonfenfe. But I know Fox his Juggle ; he means, as I faid before, th^t the Quakers Bodies are Chrift's Body and fo Chrift's Spirit and I 57 1 and God's Spirit being all one, the Spirit of Chrift is In the Quakers Bodies, whom he calls Saints, and the Saints Bodies are called by the Quakers the Body of Chrifl:, that is prepared for the Spirit of Chrid and God, which is all one, to be in. And this is the Chrift the Quakers own to have within them, this is the Quakers Mytlery of Iniquity to Ihuffle off the Belief of the Body of Chrift without them, diftind from them, even at fuch a Dillance as Heaven and Earth, for his Body of Flefii and Bone is in Heaven above the Scars, but the Quakers Bodies are here on Earth, and muft rot in the Earth j but Chrift's Body doth live for ever and ever : So that the Quakers Bodies are nei- ther Members of drift's Body, nor the Body itfeif, which is prepared for the Spirit of Chrift, the Spirit of the only wife God, to dwell in -, for in Chrift*s own Body of Flefh and Bone did the Fulnefs of the Godhead dwell bodily in him, that is, iW the Fulnefs and fpiritual Subftance, and Efience, and Be- ng of the Godhead Spirit, dwelt in Chrift's Body of Flefh and ione, when he was upon Earth, and in no Man's Body elfe ; ind this Body, who had the Fulnefs of the Godhead in it, I call -he Godhead Spirit, and that Body together the only God ; and his Body and Spirit of Chrift is both diftnd from the Qiiakers 3odies, and all Mens Bodies elfe. So that the Quakers Chrift within them is a meer imaginary Chrift, which the Spirit of Reafon the Devil, the Antichriftian Spirit, hath produced in them, and not the true Chrift -, fo :hat the Quakers knoweth no other Chrift in the F'lefli but that thrift within them, and their Bodies is this imaginary Chrift's Body ; this is the Quakers Chrift Spirit and Body they fo nuch talk of -, this 1 know to be true j for, as I faid before, and nthe Neck of the fakers broken, that is, if the Quakers Ihould )wn that Body of Chrift, Flefti and Bone without them, at uch a Diftance as above the Stars, to be the only God ; then fay the Quakers Principle of Chrift within them would vanifli ike Smoak. And for this Caufe have I pafled the Sentence of eternal ')amnation upon fo many Quakers, for denying that Flefh and )one of Chrift without them to be the only God -, for the ,^uakers arc the greateft Fighters againft a perfonal God a wiihout [ 58 ] without them, diftinft of himfelf, of any that profefs the Scriptures. Here Foi< faith he feels me : That faying of Fox is true, I know you do feel me, and you Ihall feel me to Eternity, and fo fhall more of you Quakers feel that Sentence of eternal Damnation that I have palTed upon you ; fo that your Chrift within you cannot, nor God without you will not, deliver you from that Sentence and Curfe I have paiTed upon you ; it will and fhall be written and ingraven upon, and in your Hearts of Stone, even as the Law that Mofes gave was written in Tables of Stone to fignify the Law written in the Seed and Nature of Reafon in the Reprobate Angel before his Fall, from whom all Men received that Seed of Reafon, and fo the Law written in it. So that as you feel the Motions of that Law written in your Hearts, your Thoughts acculing and excufmg, (hewing the Law written in your Hearts, fo (hall that Sentence J have pafTed upon you be printed in your Memory, always judg- ing and ac<:ufing of you for your Blafphemy againft the Holy Ghoft, and delpifmg the MefTengers of the Holy Spirit, and you (hall remember you were told fo by a true Prophet. So that you (hall feel me indeed to your endlefs Mifery ; and if you do not find this to be true as I have faid, then let the fame Evil I have judged upon you, let it be upon me ; or if God will not own what I have faid unto you defpifing Quakers, or if I judge thus without a CommifTion and Au- thority from the true God, let God judge me with the fame Judgment I have judged you and others with : This is as much as can be faid by Man. 1 7. Page 19. Muggleton faith, the Devil fo much fpoken of in Scripture, is nothing but the Spirit of Reafon in Man that killed the Righteous ; alfo it was the Spirit of Reafon the Devil that killed the Juft. Here Fox blames my Judgment, and pleads for Reafon, as if all reafonable Men had Faith from thofe Words of Paul., who defired to be delivered from unreafonable Men ; For^ faith Fauly all Men have not Faith; fo that Fox looks upon ihe Devil co be nothing clfe but Unreafonabknefs. CHAP. [59 ] CHAP. xxir. ^^at which killed the Rightecus and Juft, ii was the Spirit of Reafon^ the DevU in Man^ that alwaj/s did it, Anf, T T ERE Fox fiiews his Ignorance and Darknefs both X. X of the DeviJ, and of the Meaning of the Scrip- tures, and of the Apoftle's Words ; the Want of Diftindion, and the Want of the Gift of Interpretation, is the Caufe the Quakers are lo ignorant of every true Principle of P'aith. For the Speakers are the word of all Men in that, for they never give Meanings of Scripture, nor interprets any. Look into all the Quakers Writings^ and they give no Meanings, nor Interpretations of any •, for no Interpretation can be given but there muft be a Meaning, as there was by Philip to the Eunuch •, but the Quaker names the Scripture Words that are for his Purpofe, and though there be three Places againft that he names to prove to the contrary, the Quaker will give no Meanings nor Diftinftions, but fay, it is the Flejb that ajks ^ejlions ; and this is the Caufe the Quakers are fo unable to difpute, or to anfwer Queftions, or interpret Scrip- ture; indeed I cannot fee how they fliould, their Foundation is fo fandy, one PwfF of Wind from a true Meffenger or Minifter of Chrift will blow down all the Quakers Building ; for they have none of the true Corner-ftone to build upon, nor that Rock which is Chrift without them, but a fandy Foundation of a Chrift within them. Yet becaufe I would not have the Reader unfatisfied that the Spirit of Reafon in Man is the Devil, and that it was the Spirit of Reafon in Man that always killed the Righteous, and the Spirit of Reafon that killed the Juft, I fliall prove ic by Scripture, and Ihall explain thofe Words of Paul^ who de- fired to be delivered from unreafonable Men, for all Men have not Faith. I know it is a vain Thing to interpret Scriptures to Quakers, or to give Meanings of Prophets, or Apoftles to Quakers -, but for the Sake of others that ihall read chis Epiftle, 1 fliali open H 2 ihi^ [ 6o] this Point, and prove by Scripture that the Spirit of Reafon in Man is the Devil. Firjt. h was the Spirit of Reafon in Cain that killed righteous ylbel^ for Cain reafoned in himfelf, why Ihould God accept of ylbd and his Offering, and not of him and his Offering: He reafoned in himfelf, why fhould God fend Fire from Heaven to tellify his Acceptance of Abe?s Offering, and fent no Fire from Heaven to confume his Offering : Alfo Cain reafoned m himfelf, I am the Firft-born, and io God hath had Refpedt unto the Younger, what Reafon is there that God fiiould refpeft the Younger, and reject the Elder? Likewife Cain reafoned in himfelf, that he would kill Abel, then thought he, God will accept of me, there being none to offer up Sacrifice unto him, but himfelf; fo thefe Reafonings and fuch like, paffed through Cain's Soul before he was refolved to kill righteous Abel ; but this Reafoning being too ftrong for Cain, it made him refolve to kill his Brother when he had an Opportunity, which a while after he had an Opportunity, when he met Abel in the Field, he talked with him and flew him. And this Spirit of Reafon in Cain was the firfl Devil in Man that killed righteous Abel, and this was the Spirit of Reafon in Cainy and not any Unreafonablefs in him. For he thought he had Reafon to kill Abel, feeing God had deajt fo by him to accept the Younger, and rejedl the Elder. AVo the Uke Cafe was with Jacob and Efau ; becaufe Jacob had got the Bleffing from Efau, he reafoned in himfelf to kill his Brother Jacob •, fo he reafoned in himfelf how he might do this Murder, and not incur his Father Ifaac^s, Difpleafure ; Xo he reafoned in himfelf how he might have Opportunity to do it, and not to be difcovered that he did it ; and this Rea- foning in Efau took Place in his Soul, and give aRefolution to put it into Execution to kill Jacob, becaufe he was blcft, and Efau was not bleft with that bleffed Promife that the righteous Seed fhould come of him, as his Brother Jacob was. For this is to be minded by the Reader, that the Perfon that is accepted of God, of that Perfon the righteous Seed muff, and doth come of •, and look what Perfon is rejedted of God, of that Perfon mull, and doth come the reprobate and curfed Seed, as it v/as in Cain and Efau alfo ? Efau would have put his Reafoning of his Mind in Pracftife, had not Rebecca [6i ] Rehecca his Mother, by her Revelation of Faith, Tent Jacob away out of £/^a's Reach -, but Efau's Refolution remained in his Mind ftilJ, and waited for an Opportunity : Now was not this Reafon in EJau the Devil ? For \i Efaii had had no Reafon to kill Jacob, he would never have refolved to do fuch Wicked- nefs -, but EJau thought he had good Reafon to kill Jacobs who had ftolen away the Blefling from him, whofe Birthright he thought in Reafon it was ♦, fo he thought it was but Reafon to kill his Brother who had done him that Injury or Wrong : Was net this the Spirit of Reafon the Devil in Efaii^ that would have killed his Brother Jacobs of whom the righteous Seed came of ? Again, were not thofe reafonable Men that talked with Chrill, to whom Chrift faid, Why reafon you in yourfeheSy faying. Ton have Abraham for your Father, faith Chrift, God is able of thefe Stones to raife up Children unto Abraham ; fo thofe Pharifees and Sadducees that came to the Baptifm of John, Mat. iv. were they not wife rational Men, and indued with a high Meafure of Reafon ? Did not they a(k a reafonable Queftion, whether John was the Chrift or no ? Yet John calls them a Generation of Vipers : And Chrift calls thofe wife ratio- nal Men he talked with. Serpents, Devils, yea, and thac the Devil was their Father ; yet thefe were wife, prudent Men, indued with a great Meafure of Reafon : They were no diftradled Men, nor pofifeft with any Witchcraft- fits, as you Quakers are, but were fober, fenfible Men, and would afk a reafonable Queftion, and required a reafonable Anfwer ; yet this Spirit of Reafon, in thefe wife and prudent Men, iu was but the Devil Reafon in them. For John calls them a Generation of Vipers^ and Chrift calls them Serpents, Devils, and that they were the Devil's Children ; yet thefe were wife iVlen, endued with Reafon, and it was thac Wifdom of Reafon in them, that would have intrap*d Chrift in his Words, that they might have had fome Reafon to have put him to Death ; for Reafon propounds Queftions to catch him in his Words, that they might have had fome Reafon to put him to Death ; therefore Reafon laid many Snares tQ catch him. So they reafoned among tbemfehcs, if we let this Man alore^ the Romans will take cway our Place and Nation i. fo when they [62] they had accomplifhed their Defines by their Reafon, and, brought him before the High-prieft and Council of the Jews, the Council fome of them reafoned that it was fit Chrift fhould die for Blafphemy, in that he made himfelf the Son of God ; others reafoned again, that he ought not to die by their Law, not being juftly accufed. So when he come into Pilate^s Cuftody, what Reafoning had Pilate in his Spirit ? His Reafon told him it was better to whip Chrift, than to kill him -, and Pilate s Wife's Dream put him exceedingly to reafon how he might deliver Chrift, but the Reafon of the High-priefts, and Elders, and thofe that were below them, their Reafon was too ftrong for Pilate, and Pilate thought it more Reafon to obey C^efar than his Wife's Dream, or the Reafoning of his own Heart. So that his Reafon was, he thought better to keep the Favour of C^far, and the Honour of this World, than the Peace of his Confcience and Favour with God ; io his Reafon and their Reafon together delivered up the Juft One to be cru- cified by reafonable Men ; for the Centurion, and thofe that guarded him, were reafonable Men alfo, and thought it but Reafon to obey their Rulers Command in this, as well as other Things: So that it may be clear to thofe that are truly in- lightned, that the Spirit of Reafon in Man is the Devil, and that the Spirit of Reafon did kill the Righteous in the Be- ginning, and the Spirit of Reafon did kill the Juft Perfon, even Chrift Jefus. CHAP. XXIII. j4 Difference hetween reafonable and unreajonable Men^ and a further Difcovery that Reafon is the Devil, AGAIN, it may be clear that the Spirit of Reafon in Man is the Devil, as may plainly appear by thofe Chief- priefts and Elders of the Jews, as in Mat. xxi. 23, thefe Chief- Priefts and Eiders would know of Chrift by what Authority he did thofe Things ? But Chrift's Anfwer was, Is tbe^ Baptifm of John from Heaven, or of Men ? And thefe Chief-prieiTs and Elders of the Jews reafoned in themfelves, if tht^ fhould fay from Heaven, then their Reafon told them [65 ] them they fought againft God ; and if they fhould fay, 'John Baptiji had his Commiffion from Men to baptife with Water, then their Reafon told them that the People would (tone them. So they reafoned in themfelves, it was better to fay they could not tell, which was a Lie againft the Light of their own Confcience. Here the Reader may fee that the Spirit of Reafon in Man is the Devil ; for thefe Chief- priefls and Elders were wife, prudent Men, endued with a great Meafure of Reafon, elfe they would not have been chofen Governors and Expounders of the Law and Prophets to the People of the Jews ; yet thefe reafonable Men were Devils, even thofe who Chrift called Serpents^ Devils 5 and John Baptist called a Ge- neration of Vipers, So that it may be clear to thofe that are inlightned, that the Reafon in Man is the Devil, and not only a Devil, but a damn- ed Devil ; for it was the Spirit of Reafon in Man that always bJafphemed and fought againft God, and perfecuted and killed the Juft and the Righteous, betaufe God would not accept of the Devil Reafon's Worlhip, as he did of the juft and in- nocent Worftiip of the Spirit of Faith : And as for that Saying oiPauU "^ho dejired to he delivered from unreafonable Men, for all Men have not Faith j I am of Paulas Mind in that, for I have had Experience in a Meafure of the bad Deal- ings of unreafonable Men, as Paul had ; but I fliall (hew the Caufe, and why Paul calls them unreafonable Men , it was be- caufe the rude Multitude, or fome envious Men, upon the Re- port of other envious People, would beat and abufe Ptf«/ with- out any Authority from the Rulers, or without the Command of fome Officer, as is clear in the ASis, concerning Demetriui and the Goddefs Diana : How were fome of Paul*s Friends beaten by unreafonable Men, and Paul himfelf would have been ferved fo and worfe, had he not been refcued by the Town- Clerk's Speech ; which Speech of his (hewed that the People did that which was not lawful by their Law, there- fore unreafonable, and were in Danger to be called to account by the Judges of their Law, as Deputies and fuch, and to be punilhed as Offenders of the Law, for their unreafonable Pradice, to beat and kill Men uncondemned by the Law, as you may fee J^s xix, id, and fo in A^s xxiii* Ho\r [64] How P^a/ had like to have been killed by unreafonable Men, forty of them had bound themfelves in an Oath, nei- ther to eat nor drink till they had killed Paul; yet by the Power of the Centurion, who had a Commiffion from the Ma- giftratcs to keep t>he Peace, would not fuffer thefe Men to do iuch unreafonable Deeds to kill a Man, and not condemned by the Law of Reafon ; for all Laws are made by the Reafon of Man to govern People by. So in other Places in tiie A£fs, you may read how Paul was abnfed by unreafonable Men, fo that Paul had Caufe, and all Saints elfe, to defire to be delivered from unreafonable Men ; for all Men have not Faith > Paul knowing that thofe Men that have Faith dares not perfccute Men for Confciences, though he hath Reafon fo to do, much lefs to pcrfecute Men for Confcience againfl Law and Reafon, as the rude Multitude doth, and envious Men doth, having not Law of their Side, but are punifhed as evil Doers by the Law of Reafon, fordo- ing Things contrary to the Law, therefore called unreafonable Men. And in this Senfe Paul defired to be delivered from un- reafonable Men, for he knew Men that had Faith in their Hearts would not perfecute nor abufe him, nor kill him, though he (hould give them Caufe. This I myfelf knoweth by Experience to be true, for I have fallen fometimes into the Hands of unreafonable Men ♦, for I have been pulled out of the Houfe by He^id and Shoulders, and beaten with their Fifts, and knocked down in the Garden, and when they were afraid to do me more Mifchief in another Body*s Houfe, they confulted to lay in wait in all the Alleys to catch me as I came out, that they might do me fome further Mifchief, and no- body know who did it. They thought to break my Bones, if not kill me, but they were fomewhat prevented, for we paf- fed through a Man's Garden a private Way -, fo that the Layers in wait could not catch us until we came in the Fields \ but ■when they heard we were pad the Corners of the Alleys, which were four, they run, and the Boys run to fee the Men run, that the Duft and Gravel did fly about with the Sound of their Feet, to overtake us •, fo two of the Men of the moft defperateft of them overtook us in the Fields, and they both fmotc [ 65 ] _ fmote upon my Head and Neck with their Fifts a V7hlle, and then run to John Reeve, and ftriick up his Feet, and he fell upon the Gravel, which made his Hands bleed ; fo he lay upon the Ground, and People came thick about us, to know what was the Matter ; but the Woman came in whofe Houfe I was pulled out of, and fhe knew thefe two Men that purfued us in the Fields, fo they left off, and flank aWay, left fhe fhould have had the Law of them for abufing us in her Houfe : There was about a Hundred of them in her Houfe and Garden when they pulled me out, thefe were unreafona- ble Men, fuch as Paul met withal, which he defired to be de- livered from. Several times hath John Reeve zv\d myfelf been in Danger to be abufed and fpoiled by unreafonable Men, and it was upon the fame Account as Paul was. For he was ferved fo for declaring Jefus Chrift to be the Sort of God, and that he wasaMeflenger to declare it; and we for declaring Chrift Jefus to be the only God, and ourfelves to be commifTionated from him, to blefs the Seed' of Faith, and curfe defpifing Spirits to Eternity. So that lam not unacquainted, nor ignorant 6fPj«/*s Words s for it hath been always my Defire ever fince to be delivered from the rude Multitude, who doth not go by the Law of Reafbn, but doth ad: as Brute-Beafts, who have no Reafon in them', therefore called unreafonable Men. This is a true Diftindlion and Interpretation what the Devil is, even the Spirit of Rea- fon in Man, and how Reafon always killed the juft and righteous Seed of Faith, and what the Apoftle meant when he defired to be delivered from unreafonable Men, and who may be faid to be unreafonable Men. Much more might be faid in this Point, but I fuppofe there is enough written to fatisfy and inform any Man that hath true Light of Faith in him, or hath but moderate Reafon. Only this may be minded by the Reader, that the Scrip- tures never called diftrafted Men, nor Mad-men, nor Fools, nor diftempered brained Men are never called Devils^ though thefe Men are pofleft with Devils ; that is, with Diftempers of Nature ; thefe are Devils that are produced through Acci* dents of Nature, through fome extraordinary Grief, Fright, or Lofles, and fuch like, hath broke the Brain, and fo the \ Seat [66] Seat of Reafon is quite out of Order, and makes them more ftroMg than when their Reafon was in Order, and fo come to be poffeft with Devils ; thefe Devils are produced by Accidents in Nature, as I faid before. So not thofe Devils the Scriptures fpeak of : We never read that any Prophet, Apoftle, or Chrift himfelf did ever con- demn or judge fuch Perfons, but rather pitied them, and healed them, and caft thofc Devils out, as may be read in Scripture ; nay, the civil Magiftrate doth not regard what a Mad -man faith, whofe Reafon is out of Order -, therefore it may be clear that the moft wife, prudent Men, who have the greateft Meafure of Reafon in them, are thofe Devils the Scriptures calls Devils, therefore more fie to be Politicians both in Church and State ; neither could unwife Man in Rea- fon govern this World as it is at this Day. So that it may be clear to thofe that are inlightned, that the Spirit of Reafon in Man is the Devil that killed the Righte- ous and the Juft, for Cain was a high Pitch of Reafon when he killed righteous Abel, for Cain had the Fulnefs of the re- probate Angels Spirit of Reafon, it dwelt in Cain bodily ; and Efau had much Reafon, and Judas , and that Devil that tempted Chrift, was a Man, and had a great Meafure of the Wifdom of Reafon in him •, and thofe Chief-priefts and El- ders that Chrift called Serpents, Devils, that tempted him, were indued with a great Meafure of Reafon •, they were wife, fenfible, fober, learned Men, yet Devils, and the Spirit of Rea- fon in them was the Devil that tempted Chrift, and perfecuted him, and killed him that was the juft One, even the Saviour of the World, of the eled Seed ; fo that the Spirit of Reafon in Man is the Devil the Scriptures condemn, which commits Murder for Con fcience- fake, or otherwife, and is that Devil that is to be damned to Eternity, (^c. So that the Devil, fo much fpoken of in Scripture, and condemned by Chrift, it was fenfible, wife, prudent Men, indued with a high Pitch of Reafon, and not unreafonable men, nor mad, frantick, diftradled Men, as People do vainly imagine, as Fox and moft of the Quakers do. i8» Mu^gleton faith, it was the Godhead-Life that fufFered Death. [67] Fox calls this Darknefs alfo -, For^ faith he, ChriSf hefuffered in the Flejh ; but he did not die, as he was God, CHAP. XXIV. How the Soul of Chrifi diedy and the Ignorance of the Quakers difcovered in the Death of their own Souls, Anf T T ERE Fox hath difcovered his allegorical Cheat, as jtjL I have made appear before ; for, faith he, in the fourteenth Particular of this Book, the fakers own the Son of God who was crucified, and laid in the Grave, and rofe again^ and fits at the Right-hand of God, yet Fox faith, the Godhead- life did not die. Here Fox hath manifefted his great Ignorance of Life that died ; alfo he hath cut himfelf off from having any Part or Portion in the Death of Chrift, for God and Chrift is all one undividual, or undivided Effence, Perfon, and Subftance-, fo that when Chrift died, God died ; and when Chrift's Blood, or Soul, was poured out unto Death, the Soul of God was poured out unto Death alfo, Chrift being God and Man. For no Man can truly fay Chrift was God and Man, except he were God as well as Man j for if there be another God be- fides Chrift, or above Chrift, then Chrift is not God as well as Man, as People do vainly imagine. Now we read that Chrift poured out his Soul unto Death, and will any dare to fay that the Soul of Chrift was not the Soul of God ? It is high Blafphemy to affirm the contrary ; befides, it cuts a Man off from all Benefit of the Death of Chrift, for no Blood but the Blood of a God can fpeak Peace to the Soul of Man, therefore it is the Blood of Chrifi fpeaketh bitter Things than the Blood of Abel, becaufe Jbel was but a faithful Man. But Chrift was God as well as Man, yet this Godhead-life did die, and quickened again by its own Power, which 4bel*% Life could not do, being but a Man. But what (hould I talk to Quakers of thefe Things, for they do not believe that any Souls die, no not their own, they all flip away, and leave the Body to fufter j fo Fox faith Chrift fufFered in the Flefh, but his Soul did not die, but dipt out of his Body i for he doth I z not [ 68 ] not own that Chrift's Soul died, neither as he was God, nora§ he was Man. But this is opened more large concerning the Godhead-life dying, in the Interpretation of the whole Book of the Revelation. But what think you, Fox, did Cain kill the Soul or Life of ylheU or no ? Or did he only drive his Soul or Spirit out of his Body ? Surely if Cain had not killed Abefs Soul, his Blood would never have cried for Vengeance in God's Ears, and in his own Confcience, as it did, if his Life had not been killed. What do you think, Fox, that Judas did by his Soul when he hang'd himfelf ? Did he only hang the Body that his Soul might flip away, and leave his Body to fuffer ? What, do you think the Sufferings that all Quakers of late, and others have undergone in Imprifonment and Banifhment, fome have died by Reafon of thofe Sufferings, but you Quakers do believe it was nothing but their Bodies that fuffered, their Souls fuffered nothing, they flipt out of their Bodies, and went fome where, you know not where. So your Perfecutors did you no great Hurt, only turned your Souls out of your Bodies before the Time, as a Landlord doth a bad Tenant, turns him out of his Houfe for not pay- ing his Rent, he never kills him : So the Quakers Souls are never killed, they are only feparated from the Body, fo that there is no great Harm done by the Perfecutors, they do but only feparate Soul and Body one from the other, they do not kill Life in the Quakers, for Life cannot die ; the Body indeed may fuffer, but Life cannot die. This is Foic the Quaker's Faith, and all Quakers elfe that I have talked with; and were not the Quakers blinded and hardened, they would be afhamed to own fuch a Principle •, for all true Believers are afhamed of the Quakers Faith in this Point, nay -, Men that are meer moral Men, that have no Light but the Djdates of Nature, do know by Experience, that the Spirit and Soul of Man doth die, for nothing can be capable of Pain but Life, nor nothing can be capable to die but Life ; yet thefe blind Quakers cannot believe that Life can die, as afore- faid. 19. Page 2 1. Mug^leton (saih, God the King of Heaven i» not in this World at ail. Fex [69] Fox calls this Lies alfo *, Fovy faith he, thou dofi confefs that Cbriji is God •, and John faith, ke was in the World, but the JVorldknew him not. Alfo Fox faith, the true Prophet faith he Jills Heaven and Earth -, but^ faith Fox, the falfe Prophet faith God the King of Heaven is not in this World at all, CHAP. XXV. // is proved that Chriff, the only God, is not in this World at ally in his Perfo'n or Effence. THAT Saying of mine is Truth, that God the King of Heaven is not in this World at all, not in his Perfon and Effence, or Subftance, as is clearly opened in The Neck of the ^takers broken, which whofoever doth read that Book may fee every one of thofe Sayings of mine more clearly opened than in this Treatife ; yet George Fox calls them all Lies, and Darknefs, and fuch like, though what I have written in that Book is as true as any Writings of the Prophets or Apoftles^ and are of as great Authority, and will prove as true in the End as theirs. But to give the Reader a little Light to fee the grofs Dark- nefs of this Fox and his Subtilty : Fox brings the Words of John, and faith, Chrijl was in the World, but the World knew him not. Mind ! Did I ever deny in all my Writings that Chrifl never was in the World ? I always in all my Wri- tings juftified more than any Man living, that Chrifl: the only God was in this World in the State of Moftaiity, which the Apoftles did Witnefs unto ; therefore it is that John faith,, Chriji was in the World, but the World knew him not, which doth imply that Chrift was not in the World in his Perfon at that Time when John writ thofe Words -, if he had, John would have faid, Chrifl: is now in the World, but the World knows him not. So that it is clear to thofe that know the Scriptures, that Chrifl: the only God was not in this W^orld at all in the Apofl:les Time : He was in the World before he fuffercd Death, and the World knew him not •, but after he was afcended he hath not been in this World never fmce, and this John and the reft of C 70 ] of the Apoftles knew very well, and they preached this Chrifi: that was in the World, but the World knew him not, there- fore they perfecuted him, and flew him, and would flay him again if he were in this World now, fo John knew well enough j therefore he teftified that Chrift was in the World in his own Perfon, but the wicked World put him to Death, becaufe they knew him not ♦, but he is not in the World now, for he is af- cended : For John knew if Chrift had been in the World in his Perfon at that Time, they would have done unto him as they did before ; and becaufe Chrift was not in the World in his Perfon in the Apoftles Time, therefore the World perfe- cuted them, and put them to Death for witnefling that Chrift was in the World, and they with wicked Hands had flain the Lord of Life, even Chrift Jefus, the only God, the King of Heaven. So that John and I am both of one Mind, and of one Faith, that though Chrift, the only God and King of Heaven, was in this World before he fuffered Death, this John the Apoftle and I both do believe and know •, but fince Chrift rofe from the Dead, and afcended up to Heaven, John and I do believe and know, that Chrift, the only God and King of Heaven, is not in this World at all in his Perfon and Eflence, yet Fox calls this Lies : But the Reader may fee, if he hath any Light, who it is that lies. Fox or I. Alfo he faith. The true Prophet faiih^ God, the King of Heaven Jills Heaven and Earth -, hut, faith he, the falfe Prophet faith ^ God the King of Heaven is not in this World at all. It is a fmall Thing to be called a falfe Prophet by the Seed of the Serpent, efpecially by a damned Devil ; for I know Fox would have faid fo by thofe Prophets he calls true, had he lived in that Time, and this John and Chrift he fo much talks of, would have been counted all falfe : A falfe Chrift, a falfe Witnefs, what will any Quaker believe that be a Chrift, a Saviour, that comes in Likenefs of Man, nay, is a Man, Sin ex- cepted ? No, no, we will have a Chrift that is a Spirit, that may creep into our Spirits when he will, and whip out again when we commit Sin, and difpleafe his Spirit, fuch a Chrift we own, that hath never a Body of his own, but is all Spirit, that fills every Quaker's Body with his Spirit, and Heaven and Earth . [71 ] Earth alfo. What, will you perfwade us to believe that Chrlft is a Man, Chrift is God, and admits of no Form, fo thou John art a falfe Witnefs, to perluade us to believe in a Man to be Chrifl", or God the Saviour of the World ; this I know would Fox and the reft of the Quakers have faid, by thofe he calls now true Prophets, they being dead, and by Chrifl and the Apoftles, as he doth by me. For when they were alive on Earth as I am now, they were counted by the Seed of the Serpent, fuch as Fox is, Blafphe- mers, Deceivers, Liars, and fuch like \ but now who fo zea- lous for the dead Letter of the Prophets, and Apoftles; as the Seed of the Serpent are ; but when they were alive, they were hated and perfecuted for fpeaking that which the Seed of the Serpent doth now honour ; fo is it with me now I am alive, I am hated and perfecuted by the Seed of the Serpent, as well by Quakers as others, for my Dodrineand Commiflion now while I am alive ; but when I am dead, many of the Seed of the Serpent in the next Generation fhall have refpeft unto my Wri- tings, and ftiall fay, had we lived in thofe Days that Fox and other Quakers lived in, wc would never have blafphemed and fpoken Evil of fo pure a Truth as F»x the Quaker hath done, to incur eternal Damnation upon our own Heads, as Fox the Quaker their Father hath done : Thefe Things will come to pafs, as it hath done in the other two Commifllons, namely, the Law and the Gofpel. Page 2 2. Muggleton faith, the Quakers hearken to the Light within, but they defpife the Body and Perfon of Chrift with- out them, and fo they are Ancichrift. 20. To this Fox faith. Here are more Lies of the falfe Pro- phet ; /e by Nature. For, faith Fox, we ^takers own the Perfon of Chrifi zvilh- out us, who is manif eft within us. There is fuch a great Stir with God's Meffengers to part Chrift's Perfon or Body from the Quakers, and their Bodies from him, that Chrift's Body might ftand fingle of itfelf, and the Quakers Bodies might Hand fingle of themfelves, at a Diftance from Chrift's Body ; but the Quakers will either get into Chrift's Body, or elfe Chrift muft get into the Quakers Bodies, fo that no Man can tell how to part them one from another ; but I know Death will part them : And Chrift will fay to Fox and other Quakers, Depart from me you workers of Iniquity ; you pretended that you were my Saints, and that I was in you, and you in me, but I know you not ; neither did I fend you to preach, for I never was in ybu by my Spirit to aftift you in your preaching ; you fhould have let preaching and praying in my Name alone, for you have done more Hurt than Good, in that your Doiftrine hath blinded the Eyes of many People, and have led them as Sheep to the Slaughter, and hath caufed many to fuffer ex- tremely in this Life, even to the Lofs of their natural Life, be- fides the Punifhment hereafter. For you fhould have hearkened to my chofen Witneflfes and Prophets, who can declare the true Chrift, God and Man, in one fingle Perfon, in the Form of a Man, with the right Devil, his Form and Nature j but your Non- knowledge of the right Devil [ 73 ] Devil is the Caufe of your grofs Darknefs in the Knowledge of the true Chrift. What are you Quakers the better for your Chrift within you ? He yields you no true Peace : And what are you the bet- ter for being in Chrift ? For the true Chrift denies you, and ■will not be in you by his Spirit, neither will he fuffi r you to be in him, becaufe you and a great Part of you Quakers are of 'the reprobate Seed, which have no Part nor Portion in the true Chrift ; for you are, and the Quakers People, but the Devil transformed into theLikenefs of an Angel of Light, becaufe you are fomething more precife in your Life as to outward Ap- pearance, but your Precifenefs is very much broken and wi- thered of late Years ; your Darknefs and Ignorance is difco- vered by the Light of this Commiflion of the Spirit ; for you are not like the People you were formerly, neither doth your Wichcraft-fits catch any now as it did heretofore. Your Witchchraft-fits can hardly be produced now of la^e not in . any. 1 marvel how you Quakers can have Chrift's Perfon ma- nifeft in you, and how you can fpeak in his Perfon ! Let the Reader mind the Quakers Cheat, they own Chrift's Perfon without them, yet this Perfon of Chrift without them is manifeft within them. See the Deceit of this Fox ! I have read of Chrift manifeft in his faints and Apoftles, by his Spi- rit or Seed of Faith, but I never read that Chrift's Perfon, Flefh and Bone, was ever manifeft within any Man, that was always without Man, and will be without Man for ever, di- ftina of himfelf. Alfo Fox faith, the Quakers fpeak in Chriji's Perfon. Here is another allegorical Speech without any Diftindion. I have heard that an Ambaflador hath reprefented the Perfon of a King, and his Speech, by Vertue of a Commiflion from the King, is in the King's Stead ; but the Ambaflador is not in the King's Per- fon, though he reprefents the King's Perfon ; the King's Perfoa is at a great Diftance from his Meflfenger. So it is with Chrift's Ambafladors, as P^«/ faith, If^e are Anbajfadors in Chrtji*s Stead, befeeching you to be reconciled unto Chrift by our BoEirine. Now FaiiV^ Perfon and Chrift's Per- fon were at a great Diftance one from the other ; for Chrift's Perfon was in Heaven above the Stars, and Faid'*^ Perfon was K here [74] here upon Earth ; (o that Paul did not fpeak in the Perfon of Chrift, that being at fuch a Diftance, as I faid before ; but Paul and the Reft from the Apoftks, by Vertue of their Commiffion given from Chrift, were Ambafladors of him, and fo ftood in Chrift*s Stead -, butChrift's Perfon was far enough off from them, as a King*s Perfon is far off" when his Ambaflkdor is in a ftrange Land, who reprefents the King's Perfon, as aforefaid. But' the Quakers they will get into Chrift's Perfon, and fpeak there, or elfe they will get Chrift's Perfon into them, and fo Chrift muft fpeak there in their Ferfons ; fo, as I faid before, the Quakers will not be feparated from Chrift, nor fuffer him to feparate himfcJf from them, thouoh I know they never were in Union together, neither was Chrift ever in them that I have damned, nor never will be •, neither were they ever in Chrift, nor never fhall be. Neither doth Fox own indeed that Perfon of Chrift of Flefti and Bone that died at Jerufakm^ to be now living in Heaven above the Stars, but Fox and the Quakers Chrift they fo much talk of, is a meer Allegory without Subftance, a Chrift that may be blown away with the Word of a true Prophet's Mouth, as I faid in 'The Neck of the fakers broken. Alfo Fox laith, Solomon's Books are good Scripture, though I fay they are not, being not in the Spirit of Solomon, that gave them forth. Here I perceive that Fox and the Quakers are got into So- lomo?i*s Spirit, juft as they did get into Chrift's Perfon. I fee Fox can get into Spirits as he doth into Perfbns ; but I perceive Fox is got into Solomon's Spirit, and he blames me becaufe I am not in Solomon's Spirit. I do ferioufly confefs that I am not in Solomon's Spirit, And I am glad .1 never was in his Spirit ; for whoever is in Solomon's Spirit, doth not know the true God, nor the right Devil •, for Solomon knew neither of them, though he was a wife Man in Things of Nature, but ignorant of fpiritual and heavenly Wifdom ^ for Solomons Wif- • dorn hath the Ground work of much Luft of the Flefti and Idolatry ; for the Ranters Practice was giounded upon So- lomon's Pradice, who knew fo many Women j fo the Ranters, thought they might have the fame Liberty, feeing wife Solo- mon'^ W riflings were owned for Scripture-record \ thus they coar [ 75 1 continued many of them in their Pradice of Luft, tiJl many of them were weary of it, as Solomon was when he was old, and then they left off that Praftice, and turned Quakers, and fo fell to be the greateft Idolaters of any, as Solomon did to his heathenilh Wives, drew his Heart away from the Worfhip of Mofes^ to worfhip Idols. So is it witli thofe Ranters that are turned Quakers, they are become abfolute heathen Idolaters -, for when they were Puri- tans, fo called, they were zealous for the Letter of the Scrip- tures, and did pradite a good Life as near as they could to the Letter ; but after they fell to the Pradice of Lull, being encouraged by Solomon'^ Writings, they left that legal Worftip and civil Pradice the Law tied them unto, and followed Sc- lotfion's Pradice of Luft. And now they being turned Quakers, are fallen to heathen Idolatry j that is to fay, the Quakers they worfhip an unknown God, a Spirit without a Body ; they adore a Chrifl within them, and never minds a Body of Chrifl without them at a Diftance •, they believe their own Spirits to be immortal, and cannot die i they believe their Spirits go to God, or into God, again, according to Solomon's Words •, they believe God's Spirit being an infinite Being without a Body, and that this infinite bo- dilefs Spirit taketh all Things into itfelf, and fo their Spirits being immortal, they go into God when they die ; they will not acknowledge that Life or Soul doth die, but departs ouE of the Body, they know not where, notwithftanding the Scrip- tures are fo full to prove the Soul that fins fhall die, and Ex- perience fhews it doth die. So that the Quakers are become the greatefl fpiritual Ido- laters of any, and the greatefl Fighters againfl a perfonal God of any ; for as Solomon did fall to worfhip the heathen Wo- mens vifible Images, or Idols, fo do the Quakers worfhip in- vifible Idols," as a Spirit without a Body •, and that their own Spirits may fubfifl without Bodies, and that Spirits may be capable of Happinefs or Mifery without Bodies, this is the heathen Philofophers Opinion, they brought into the World that Principle of the Immertality of the Soul, and that Spirits might go to Happinefs or Mifery without Bodies. And the Quakers hath got the heathen Principle to a Hair, K 2 there- C 76 ] therefore become Heathen Idolaters, as Solomon was ; for the Scriptures declares another Thing. Where doth the Scriptures fay that God is an infinite Spirit without a Body ? The Scrip- ture faith, God is infinite, and fo he is -, alfo the Scripture faith, God is a Spirit, and will be worjhipped in Spirit and Truth : But it is not faid, God is a Spirit without a Body \ for this I fay, that if a Man may worfhip God in Spirit and Truth in this natural Body, as the Difciples of Chrift did in their natural Bodies, and as I myfelf do in my natural Body, then of Necefiity it will follow that God hath a fpiritual Body, whereby I may worfhip him ; elfe I Ihall worfhip I know no: what, as you Quakers do. And becaufe God's Body is a fpiritual Body, therefore Chriit faid, when on Earth, God is a Spirit^ and will be wor- jhipped in Spirit and Truth ; he knowing that Body of his, that was then a pure natural Body, fhould, by his Death and rifing again, be made a fpiritual Body, and then all true Believers Ihould worfhip him in Spirit and Truth, here in this natural Body : And fo true Believers have worfhipped Chrift, the only God, in Spirit and Truth in the Apoflles Commifiion, and fo do we now worfhip God in Spirit and Truth ; for there can be no worfhipping God in Spirit and Truth, without a true Preacher fent of God, as the Apoflles, Jehn Reeve, and my- felf were. And in this Senfe, God may be faid to be a Spirit, becaufe he is a fpiritual Body, and not a bodilefs Spirit, as you Qiiakers do vainly imagine ; elfe why may not God be worfhipped in Spirit and Truth without a Body, as well as God to be a Spirit without a Body ? You Quakers do not do well, in that you do not turn your Souls out of your Bodies, they being, as you conceive, immortal. Methinks you might fometimes let your immortal Souls flip out of your Bodies, and go into that infinite Spirit without a Body, and worfhip in Spirit and Truth, and then come into thofe Bodies again •, for I fee you have, by your own Words, got into Chrift's Perfon, and you have got into Solomon*s Spirit ; and why can you not get your immortal Souls into God's infinite Spirit without a Body ? By this the Reader may fee, that the Quakers Principle is built upon the Heathen Philofophers, and not upon the Faith cf [77] of the Prophets ai^d Apofttes, who writ the Scriptures i for the Heathen Men were the nrft Broachers of the Immortality of the Soul, and of God being an infinite Spirit without a Body, and fo the greatefl: Idolaters ; for thofe that writ the Scriptures never intended any fuch Thing, but altogether the contrary j but the Quakers do cleave to the Heathen Prin- ciple, as, God being a Spirit without a Body, and the Im- mortality of the Soul ; and fo they become with the Heathen, the greatefl fpiritual Idolaters of any People under the Sun ; for 1 am quite out of Solomon's Spirit indeed, and am glad I never was in it. 2 1. Page 27. MuggletoHy thou condemned our Chrifl and Light ; and Muggleton faith, the Quakers think to have eter- nal Life in the Scriptures. But^ faith Fox^ our eternal Life is in Chrift^ before Scriptures were. And Fox faith, Page 29. Thou exalt eft thyfelf above Chrift ; for he is a Man j and faith, The Man Chrifi Jefus will bruife me to Pieces^ which is manifefi in his People^ meaning the Quakers. CHAP. XXVII. A great Stir the Prophet Muggleton hath, to keep the §uaken Spirits out of Chrifi. Anf, A S for my Words, they are more largely opened in Jr\. The fakers Neck broken. Alfo this Saying of Fox J That the ^takers had eternal Life in Chrifi., before Scrip- tures were. To this I fay, How comes it to pafs that Chrift hath turned George Fox Quaker, and many more of them out of him, now the World is ? Nay, Chrift hath turned them over, to be judged and condemned by me to eternal Damna- tion. Certainly if Fox had eternal Life in Chrift, before Scriptures were, Chrift would have revealed it unto me, now the Scriptures are in the World ; for the Scriptures are given into my Hands ; and I find by the Scriptures, that George FoXy and many other Quakers, were never in Chrift at all, neither before Scriptures were, nor now the Scriptures are in Being. But I find in the Book of the Scriptures, that George Fox^ and and other Quakers, were in the Serpent that beguiled E'Ve, and had eternal Death in their Seed, before Scripture were -, but it was not vifibly known till now ; for this I certainly know, that you. Fox, and many more of you, came out of the Ser- pent's Loins, which was Cain^s Father, and you being the Children of Cain, may be faid to be in the Serpent- devil be- fore the Scriptures were : And as fure as Caw, the Father of all the Damned, (hall die an eternal Death, fo I am certain that you, George Fox, with many other of your Qiiakers People, fhall be eternally damned. Deliver yourfelves from it if you can. 2. Fox faith, Pag. ag.That thou ex ait ejl thy f elf above Chrift, for he is a Man : Andfaith^ the Man Chrift Jefus will bruife me to Pieces, which is manifeft in his Peofle^ meaning the Quakers. I cannot get Fox the Quaker and the Man Chrift Jefus to part ; for wherefoever Fox doth own Chrift Jefus to be a Man, then prefently this Manhood of Chrift gets into the Quakers Bodies, and fo Chrift is manifeft in them. Now I would very fain have Chrift 's Manhood by itfelf, and the Quakers by themfelves -, but Fox will by no Means part with Chrift, that he might be fpoken with alone; but Chrift being fo much manifeft in the Quakers Bodies, fo that no QLiaker can find any Chrift to be a Man, but what is ma- nifeft in their Bodies. And this Chrift, that is manifeft in them, I fuppofe is he that will bruife me in Pieces ; but that Man Chrift Jefus that I believe in, hath given me Power to condemn and judge that Man Chrift Jefus that is manifeft in the Quakers People ; for I know that Chrift Jefus, that is manifeft in them, is nothing elfe but the Seed of Reafon the Devil, that is manifeft in them ; for I know they have no Faith in the true Chrift, but the Motions of Reafon working in their Minds, taking Oc- cafion by the Law written in their Hearts, it doth cleanfe them from the outward Pollutions of the World, and from the Breach of fome outward Laws ; and this is that Chrift they fo much talk of within them, and this is that Man Chrift Jefus manifeft within them. This is a true Defcription of she Quakers Chrift manifeft within them, CHAP. [79] CHAP. XXVIII. How Fox jujiifies the Magijlrates perfecuting of me in Darbyfhire. THESE are the mod confiderable Things for the Reader to take Notice oi" in George fox his Book, fo that the Reader may mind the Anfwer and the Interpretation I have given to thofe Scriptures which Fox the Quaker brings againfb me ; but he leaves the Words of the Scriptures more dark to the Reader than they weie in themfclves, but I have given the In* terpretation of thofe Scripture Words which Fox could not do, and what I have written in this Treatife is for the mofl Part left out in The Neck of the ^takers broken^ becaufe in that Book, all thefe Things in v/hich Fox doth rail and revile at me in, as he calls it, Jn Anfwer to the Neck of the fakers broken \ but that Book of mine doth explain the Quakers Principle more plain and clear than this Treatife doth ; for he that would have read that Book and Fox his Anfwer to it, would have ^ttn alJ thofe Things which Fox doth alledge agiinft me, more fully anfwered than he or any other Quaker could have queftioned ; fo that had it not been for the Sake of others, and for the Ages to come, there need not have been any further Difcoveries of the Antichriflian Spirit of the Quakers concerning thtir Chrift within them, but that Book : As alfo, there is fome Things in this Treatife for the Information of the Reader, which was never printed before. There is many other Sayings in Fox his Pamphlet wh'ch doth rail and revile, both againft my Commiflion of the Spirit, and that Sentence I have paffed upon many of the Quakers People : As firft, Fox faith, He believes that my Sentence ivill return back upon myfelfy as in Pag. 6. 2. Fox faith, That thofe I have curfed are clear over my Spirit, as in Pag. 12. 3. Fox faith, Had the fakers never feen Letter of Scripture^ or any Man, yet, faith he, the ^takers could have Jpoken in the Power, and Spirit, and in the divine Light of Chrijl, had he never feen Letter of Scripture, nor Man, as in Pag. 18, 4. Fox gives Glory to his God and Chriji within him, who halh, as he faith, fe£ him and other fakers [ 8o ] fakers ahove that Curfe and Sentence I have pajfed upon them^ as in Pag. 20. 5. Fox blames me for faying God hath made me Judge of the Quakers fpiritual Eftate ; and yet^ faith he, thou owns thyfelf to he but a mortal Man. O how Fox defpifeth that a mortal Man fhould be the Qiiakers Judge of their immortal Souls, as they imagine ! For^ faith Fox^ the fpiritual Man judgeth all Things^ as in Pag. 21. 6. Fox blames me for faying that the Spirit of Reafon m Man is the Devil ; and Fox feems to juftify the Magiftrates that perfecuted me, becaufe I fay they were reafonable Men. And Fox further blames me for fleeing from the Devirs Malice ; yet he judgeth, that if thofe Magiftrate Devils had inflided more corporal Punifliment upon me than Imprifonment, it had been but Reafon the Devil ftill ; for, faith Fox, thou canjl not fay it was Unreafonablenefs in them, according to thy own Saying, as in Pag. 23. 7. Fox calls me a lying Spirit, becaufe I fay it doth not belong to Chrift, now being in Heaven, to interpret Scripture. For, faith Fox, doth not the Scripture fay all ffjall he taught of God, and that he opens, and no Man fhuts ? And doth not 1o\\v\ fay. No Man was found worthy to open the Book hut the Lion of the Tribe c/ Judah, and was not Chrijl anointed to preach ? as in Pag. 24. CHAP. XXXI. How the Curfe of Muggleton fl:)all remain upon Fcx to Eternity. 'Anf. T7 1 R S T, as for that Sentence that I have pafied upon JL/ the Quakers People and others, it is irrevocable, and will be as fure upon you as if God had faid it with his own Mouth •, for, as I faid in that Book, we are as true Am- baffadors of Chrift, as Mofes, the Prophets, and Apoftles were ; and if they were fent of God, we are fent of God ; and if there were any Power in their Sentence and Judgment to thofe People in their Time, fo fure will the Sentence and Judgment of us, the WitnefTes of the Spirit, be upon you, and as many of the Quakers People as hath, or fliail fall under it : Neirh(.T fhall that Curfe 1 have pafTed upon you defpifing Quakers [8i ] Quakers, return upon myfelf no more than the Curfe of Mojes which open*d the Ground to fwallow up wicked re- beilious Men ahve, for defiring the Prieft's Office : So will it be with you Fox the Quaker, in that you have rebelled againft the Meffengers of Chrift, and drove for to be a Minifttr of Chrift, when as he never chofe nor fent you, yet you will proudly contend with thofe that God hath chofen, anointed, and feal'd to declare the highefl; Myfteries that ever was declared by Man, yet you look upon yourfelf to be better able to preach the Gofpel then we •, you, who knoweth not the true God, nor what the Devil is, nor that your Soul muft die, nor any one true Principle of Faith, yet you are taken by the People to be a Man of Knowledge, and fo you encourage yourfeJf to be a Minifter of Chrift, and yet knows not what the true Chrift is, nor where he is ; and do you think that Hell ftiall not open its Mouth and fwallow you up alive ? Yea, I fay it will, and you fliajl not efcape, for I know and fee it will be fo, and you (hall find my Words to be true, to your eternal Pain and Shame, as Corah, Dathan and Ahiram did by Mofes. 2. Fox faith, Thofe I have curfed are clear over my Spirit. CHAP. XXX. How the Curfe and Sentence of Muggleton fhall be over^ and upon the Spirits of the fakers to Eternity. Anf, TT is a marvellous Thing that damned Men Ihould X be over his Spirit that hath a Commifllon from God, to condemn Defpifers of the Holy Ghoft •, it is as if a Pri- foner that is condemned by the Judge for his Breach of the Law, fiiould have that Curfe he pronounced upon the Man over his own Head : By Foii his Conceit the Man is in a better Cafe than the Judge, for the Man may as truly fay that the Sentence and Curie the Judge hath pafled upon him is clear over the Judge's Spirit -, as if the condemned Man were in a bet- ter Condition than the Judge ; yet the one goeth to be hanged, according to the Judge's Sentence, and the Judge goeth to his Palace ; So is it with you, George Foyi^ and many other L of [ 8^ 3 oF you Quakers, you muft go to the Damnation of eternal Death, according to my Sentence, and I ihall enter into ever- iafting Life that condemned you ; fo that you fhali never clear yourlelves from that Curfe 1 have pafled upon you, but it Ihall be over your Spirits and upon your Spirits to Eternity. 3. Fox faith. Had the fakers never feen Letter of Scripture, cr any Man, yet, faith he, tbe fakers could have fpoken in the Power, and Sprit, and in the divine Light of Chrifi^ CHAP. XXXI. How the Law written in the fakers Hearts, is that Chriji ihey could have fpoken in, had they never feen Letter of Scrip- ture, nor Man that profeffeth it, Anf TT ERE Fox fheweth plainly that the Quakers Light XTx of Chiift within them is nothing elfe but the Law written in their Hearts, their Thoughts accufing and excufmg, as the Heathen have, the Apollle fpeaks of, and no divine Faith of Chrift at ali. Mind ! the Scripture faith. By Faith we know the World was made, and by Faith Abraham offered up his Son Ifaac, and Faith is the Evidence of 'Things not feen -, and the Apoftles preached the Word of Faith, and this I fay, no heavenly, fpirituaj, or divine Light can be truly under- ftood but by Faith. And this I fay further, that the Letter of the Scriptures were fpoken by the Word of Faith, and by faithful Men ; for there is no Writings under Heaven that are the Ground of Faith, nor doth give Satisfadion to the Mind of Man, as to his eternal Salvation, as the Letter of the Scripture doth, if un- derflood and believed by Man. How could Man have known the Creation of the World, and how God appeared to Noah before and after the Flood ? Or whether there were any Flood or no, but by Faith ? Or how can any Man know that God appeared to Abraham, Ifaac, and Jacob, and gave them to pro- phefy fo many hundred Years before of God becoming Flefh, and that he Ihould fave Men from Sin by his Death, even as many as fhould believe in his Name, with great and mighty Things that hath been done by the Power of Faith, which the Letter [ 8j ] Letter of the Scriptures doth relate, which no Man could com- prehend nor know, but thofe that have Faith in the Letter of the Scriptures •, yet Fox the Quaker he could have fpoken in the Power and Spirit of the divine Light of Chrift, though the Quakers had never feen Letter of Scripture nor Man. Here the Reader may plainly fee that the Quakers Chrift within them, is no other but the Law written in their Hearts, as the Heathen had as aforefaid ; their Thoughts accufing and excufing, this is that Chrift within them they fo much talk of, and this is that Power and Spirit, and divine Light of Chrift, the Quakers could have fpoken in, had they never feen Letter of Scripture, nor Man ; this is the fame the Heathen had in them, and this I fay had the Quakers never feen Letter of Scripture, nor Man that profefled the Letter of the Scrip- ture, I fay the Quakers would have talked nor fpoke no more of a Chrift within them, than curfed Cain and his Pofterity did, or the old World that was drowned, or Sodom. Thefe wicked People never faw no Letter of Scripture, nor Man, that had Faith, not as they knew, yet they had the fame Chrift within them as the Quakers have by the Law written in their Hearts, and might have fpoken in the Power and Spirit of the divine Light of Chrift as the Qua- kers do, had they feen the Letter of the Scripture and Men that believes them, as the Quakers do. So that it may be clear to thofe that have the true Light of Faith, and of the Interpretation of the Letter of the Scripture, that the Quakers Principle of the Light of Chrift within them, is no other but the Light of the Law written in their Hearts, as the Heathen had before any Scriptures were written, and by this Law are they judged in themfelves j and this is their Chrift with- in them, and this is that Power and Spirit, and divine Light of Chrift they could have fpoken in, had they never feen Letter of Scripture, nor Man that profefTeth Scripture; and that they do fpeak now they have feen Letter of Scrip- ture, and Men that profefs it, and believe it, I fay is the very fame ; for the Quakers have no more Faith in the true Chrift, than if they had never feen Letter of Scripture, nor any Man that believes them; what they have is meer tradi- tional, even the Faith of Devils ; for the Law written in L 2 their [ 84 ] their Hearts is the only and alone Chrifl the Quakers have to fave them •, and this Chrill is indeed within them, and will never go out of them, but torment them to Eternity. 4, Fox gives Glory to bis God and Chriji within him, who hatbi as he faith, fet him and other fakers above that Curje and Sentence I have pajfed upon them, CHAP. XXXII. How their Confidence will fail them in the Day of Trouble, Anf, "^^u^OUR Glory to your God and Chrift within you \_ will fail you in the Day of Trouble, neither will,, nor can deliver you from that Curfe and Sentence I have pafled upon you, and others of your Brethren •, neither will you ever be fet above it, but fhall be kept under it to Eternity : Flatter yourfelf as much as you can, you (hall not be delivered, neither by your Chrift within you, nor by the true Chrift without you ; this I know. 5. Fox blames me for faying God hath made me Judge of the fakers fpiritual Efiate, and yet, faith he, thou owneft thyfelf lut a mortal Man; For, faith Fox, the fpiritual Man fudgeth all Wings, CHAP. XXXIII. How Fox fhall fee no other God or Judge, but that Sentence: Reeve and Muggleton hath palled upon him, Anf, T~^ID you Fox ever fee any Man condemned to die, JL/ either natural Death, or eternal Death, by a fpiritual Man without a Body ? Are not all Men condemned, both na- tural and fpiritual, by mortal Men like themfelves ? Was not Mofes2L mortal Man? Did not he condemn and judge many to die .? He faid but the Word, and it was done : And did not Eliah call for Fire from Heaven, and deftroy two Captains and their Fifties } With many other ftrange Things he did> whereby many were judged by him and killed, yet he was but a raorcal Man, and fubj,e(A to Infirmity, as mortal Men are* [ 85 ] are, as the Scripture faith. Again, was not Peter a mortal Man, and was put to Death himfelf, yet he judged Ananias and Saphira his Wife to Death, yet a mortal Man •, fo is it with every true Prophet and MefTenger of Chrift, he hath Power to fct Life and Death before Men, and Power to judge and condemn thofe that rebel againft his Commiffion, and to juftify thofe that yield Obedience unto it j yet all God's MelTengers, they were mortal Men •, now thefe mortal Men had great Power, being commiflionated of God, and they all adted according to the Tenor of their Commiflion, and fome of them deftroyed Life prefently. And I am fure if you Fox had lived in Mofes's Time, you would have been confumed by him in the Gainfaying of Corah, for you would have rebelled againft Mofes and Aaroriy as you do now againft John Reeve and me : But becaufe my Commiffion is not to confume you immediately by a natural Deftruclion, you proudly vaunt yourfelf againft the Com- miffion of the Spirit, thinking you, and your Chrift within you, fhall be able to encounter with me and my Chrift without me : But I muft judge according to my Commiffion of the Spirit, and not as Mojes and the Apoftles did, to deftroy the natural Life immediately ; but our Commiffion is with relation, to the fpiritual Eftate of Men and Women after Death, and accordingly we judge, yet but mortal Men, and muft die our- felves. This Power hath God given unto me, and by Vertue of this, am I made Judge of the Quakers fpiritual and eternal Eftate, what will become of many of you after Death. And as for that Saying, T^he fpiritual Man judgeth all things, this is to be minded, that every true Meflenger and Miniller of Chrift may be called a j^/W/a^/ Man, and he is fo, becaufe he teacheth fuch Dodrine that doth comfort the Spirits of fome, and torment the Spirits of others, in that it divides between the Joints and the Marrow : Alfo thofe that truly believe, may be c^Wed fpiritual Men, and can judge the Spirits of Unbelievers, becaufe they know by Faith in theDoflrinc of the true God, that others, that have not the fame Faith, cannot have that Peace as they have ; for they know by Experience in themfelves, when they were Unbelievers, they were without God in the World, and fo were not able to judge who were happy. [86 ] happy, and who were not •, but being juftified by Faith in the true God, they have Peace with God, and fo can difcern and judge the Spirits of others, by what they were themftlves, who were ibme Time in Darknefs, but now in the Light of Hea- ven -, and whoever hath this true Faith in the Dodlrine of the true God, may be laid to be a. fpiritual Man, and able to judge all Things that is naught in himfelf, and all the Unbe- iiet and Defpifings of others. And fo he judgeth all Things by his Faith in the true God, and in the MelTenger God hath fent, yet Minifter and People are but mortal Men, and muft die, yet called by the Seed of Faith the fpiritual Man that judgeth all Thifigs, and is judged of no Man, Therefore you Fox fhall never have any fpiritual Man to judge you to eternal Damnation, but me, that am but a mortal Man ; neither fliali you fee any other God or Judge -, but that Sentence that I have given upon you in this Life, do you fee if you can get over it. 6. Fox blames me for faying the Spirit of Reafon in Man is the Devil, and feems to juftify the Magiftrates that per- fecuted me, becaufe I fay they were reafonable Men. And further he blames me, becaufe I fled from the Devil's Malice ; yet Fd?*? judgeth, that if thofe Magiftrates had infiided more Punifliment thanlmprifonment upon me, it had been but Rea- fon the Devil ftill ; for^ faith he, thcu canfl not fay it was t/«- reafonabknejs in them, according to thy own Spying. CHAP. XXXIV. A Reproof the fakers for rejoicing in my Sufferings, and being forry the Magistrates did not punijh me more than Imprifonment. Anf. ^I^O this I doconfefs, that thofe Magiftrates that perfe- J. cuted me in Darbyfhire^ and did imprifon me in Darby Gaol, they were reafonable Men, and no Unreafo- nablenefs was found in them; for unreafonable Men are not fir to be Mayors, Aldermen, and Conftables of Corporation- Towns. And did you ever know unreafonable, or diftraftcd Men, to be Minifters of a Parifh ? Nay, they were all rea- lonable Men that were my Enemies, and their Reafon would have [87] have led them to have puniflied me with a greater corporal Punifhmenc than Imprifoment, if the Law could have done it. Nay, becaufe they were reafonable Men, they could not go beyond their own Law ; for their MaUce would have reached unto Death, had the Law of the Land reached unto it. And that would have pleafed you Qiiakers very well, for I know fome at that Time were forry 1 efcaped fo well, and fo foon out of Prifon : And I find by the Writings of Richard Farnefworth^ and yours alfo, that you are forry in your Hearts that 1 efcaped without any further Puniihment, as whipping, and the like ; and this I fay further, had Reafon the Devil adted in the Magiftrates and the PriefV, fo far in Punifhment up- on me, as would have fatisfied theDefire of you Quakers, and their own Malice, yet it had been but Reafon the Devil ftiJI, and it would have been but the Malice of the Devil executed, and rhe Defire of the Devil fausfied. So that 1 do juftifiy that my Perfecutors were reafonable Men, and did nothing unto me but what Reafon the Devil led them unto ; and I do cxped: no other Favour from reafonable Men, than what their Law will bear them out in : But this I muft tell you, that when reafonable Men do judge rightly be- tween Man and Man, in Things temporal, this is highly efteemed of by me, and warrantable in the Sight of God ; but for reafonable Men to meddle with the Confciences of Men that breaketh no temporal Law, this is altogether con- demned by me, and of God alfo. But Fame/worth and Fox the Quakers reviles againft me, becaufe I fled away from the Devil's Malice, indeed the firft Time I was in DarbyJJjire I did go to BackweU but 1 did not know there was any Await laid for me till afterward : But however, \ fliould have been glad if I could have fled away from the Pevii's Malice this fecond Time alfo ; but I have opened this more large in "Ths Neck of the fakers broken. \ And as for thofe Magiflirates Devils that! perfecuted me, I knew it was Reafon the Devil in them : Alfo I knew they were urged on by the Priefl; of the Parifh, for the Pri^ft did ride upon the Mayor's Spirit, he being but low in Reafon, and ig- norant of the Law of Reafon, therefore it was that I paflfed the Sentence of eternal Damnation upon none of my Enemies in that [ 88] that Matter, but upon the Prieft only. His Name is John Cupp^ 1 have named him here, bccaufe he is bound in that Bundle of Tares amongft the damned Sort •, fo that the Age to come may fee him recorded amongft tne Damned, as Cain and Ju- das are in the Scriptures, by good and righteous Men. But I fee by the Writings of you Quakers, that your Hearts are forry, that the Powers of the Nation doth not punifh me more ; yet this I fliall tell you, that I have more Enemies ao-ainft me than any Quakers whatfoever •, for you Quakers need fufFer nothing by the Powers of the Nation for your Do6trine, for they and you are all one in that : But you, out of a voluntary Will, will worlhip and facrifice yourfelves in Meet- ings, contrary to the Law made by the Powers of the Na- tion, when as you have no Authority from God for any fuch Pradice, you having no true Miniftry no more than the Na- tion ; fo you bring Perfecuiion upon your own Heads through a voluntary, groundlefs Suffering for Chrift, when as Chrift owns not your Meetings, nor the Powers of the Nation owns them not. Why fhould you fuffer fo much for a Lie ? I know you will take me for your Enemy to fpeak thus % yet this I fay, 1 always loved the Perfecuted, better than I did the Perfecutor ; for though Men fuffer for a Lie, yet I thought it was in the Inno- cency of the Mind, and I always had Compaffion upon the Afflicted for Confcience-fake, as I have known fome that have loft their Lives for Confcience-fake, which I have been forry for, though 1 know they fuffered for a meer Lie, as all you Quakers do *, for there is none of you doth fuffer for Truth, yet I fay whoever doth perfecute you for Confcience in meet- ino- and worftiipping an unknown God, as you Quakers do, yet 1 fay thofe Men that do perfecute you willingly, they will be every Man of them damned to Eternity ; for that which know- eth the true God, and the true Worftiip, will never perfecute any. Though we know their Worfliip to be falfe, but Men that are falfe Worfhippers themfelves, will perfecute both the falfe Worlhippers and the true j this 1 do know by Experience, in that Men have perfecuted me only for going upon the Account of a Prophet i but glad would they have been if they could have catcht me [ 89 ] me under any Law the Powers of the Nation had m ade, but they could not ; therefore the Ju;:gc faid to my Accufers, that Bill of Accufation it did not belong to the Law, fo the Judge could not determine no Sentence upon me ; likewife the Judge cleared me himfclf in his own Chamber, likewife I juftified the fame Things I was accufed of to the Judge's Face. The Judge was hot at firfl-, he not knowing I was the Man, faid to my Friend that was with me, it was not jit fuch a Man as I Jhould live. With that I allced the Judge why he faid fo ? Do not you read in the Writing what you are accufed of ? I faid, I read what I am accufed of, but what is it fay you, that I am not fit to live ? Why, faith the Judge, are you the Man ? I faid yes. So the Judge took the Paper out of my Hand, and read the Articles of my Accufation. What fay you to this, faith he ? So one by one he afked me : So 1 anfwered him to every one diftindt of itfelf -, fo when the Judge had heard my Anfwer, he faid it was well, and freed me from going to Darby Gaol any more. But this is that I would have the Reader mind, that if I had been taken in a Meeting, as the Quakers are, then the Judge would have had the Law on his Side ; and all other Things I was accufed of, as Blafphemy, and how I had Power to damn «nd to fave, and that I was one of the two WitnefTes fpoken of in the Revelation, and that their believing the Scriptures now they were damn'd by me, would do them no good j thefe, with fuch like Things, were given in againft me 5 I fay all Things would have been fwaliowed up in one Meeting, and the Judge would have took up that Law, and would have given Judgment and Sentence upon me, as he did to Baptifts and Quakers in my Sight, only for meeting contrary to the Ad. Therefore if you Quakers would forbear meeting, you need not fuffer for your Faith at all ; and if you would be ruled by me, or take my Advice not to meet at all, for I am forry that many innocent harmlefs People fhould wafte their Eftates> fuffer Imprifonment, and impoverifh their Health, and fuffer Banifhment, and fo bring their Lives to an End before their Time, for that which is not Truth* M For [90 ] For you do but imitate other Men's CommifTion and Praflice, fo that you are traditional People, as all other Churches arc j for if you do not meet contrary to the Law, you need not fufFer the Lofs of a Groat for your Faith, nor your Chrift within you i for the Powers of the Nation are of your Mind as to your Doftrine •, the Pope will agree with you as to that, but all the Strife amongft you is about Difcipline, this I am very fenfible of. Therefore I never rejoiced, nor defired the Sufferings of the Quakers for their Meetings, though I. knew they fnffcred for a Lie, ye,t I always pitied them wnen they were imprifoned and banifhed for meeting though 1 know they rejoiced at my Imprifonment, and were forry there was not worfe Punifhment infiidled upon me ; tlie Lruth of this is clear by the Writings of Richard Farnefwortb and George Fox^ and other Quakers that I know, who juftifi d the Migiftrates in what they did unto me, and thinks the Magtftrates might have punifhed me worfe if they would j but 1 know they would not have fpared me fo much as they do the Quaker, had they had the Law on their Side as they have againft the Quakers. But no mor^ of that here. 7. F/ to Honour, in that the Spirit of the Holy Ghoft had given a Man fuch Wifdom and Underftanding to interpret Dreams, Vifions, and hard Sentences ? All this was done by a mortal Man, and not by God himfelf. 4. Was not the Prophets mortal Men, and not God ? Yet they did interpret to the Kings of Ifrael and Judah, the Council of the God of Ifrael vfha.t he would do if they would not forfake their Idolatry, and turn unto the Worfliip of the Law of Mofes, he would make them defolate ? Yet thefe Prophets were but Men, and not God. Though Eliah did call for Fire from Hea- ven, and deftroyed two Captains and their Fifties, and Fire to burn up the Sacrifice in the Sight of the People, and deftroyed four hundred of Baal's Priefts, and Ihut the Heavens that it rained not, yet he was but a Man ; it was not God himfelf that the King would, or did feek after to kill him, it was a Man like himfelf. Alfo Jeremiah, when he unfolded and interpreted the Council of God, that other Prophets had foretold of, concerning the De- ftrudion of Jerufalem to Zedekiah, Was it God himfelf that did interpret it to the King, or was it 7^r^;»/^/?, a mortal man, or no ? So all the Prophets little or much, gave Interpretations of the Council of God concerning Jerufalem, they were all but Men. And were not the People of the Jews bound to believe thofe Men whom God fent, except God would come himfelf? M 2 Why l9^] Why then doth the Prophet /faiab fay, PFho hath helieved our Report? Or to wb-m is the Arm of the Lord revealed? His JVI earing is this, whoibever doth be-lieve we that ar^- Prophets fent of God : Believe but our Report, and you fhall know the true God, the God of Ifrael^ and the Stn-ngth of his Arm, to lave and dehver you from your Sins : But except ye belic>-'f our Report, who are Men like yourfelves, the Arm of Gou's faving Health will never be revealed unto you, for God will not do it by himlelf, but by us his Mt-flengers, who are Men, will his Arm of Salvation be revealed unto, if you believe our Report. 5. Was not Philip a Man that did interpret that Saying in ^/«/> the Prophet, wh'ch the Eunuch lead, y^ii^jviii. 32. He was led as a Sheep to the Slaughter, and like a Lamb dumb he^ fore the Shearer^ fo opened he not his Mouth. Here Philip ran to the Chariot, and aflced the Eunuch, Underjiandejl thou what thou readefi ? As Verfe 30. Mark. Said the Eunuch, How catt Jy except fome Man guide me ? Here you may fee that the Eu- nuch did not expeft that God himfelf fhould interpret Scrip- ture unto him : But, faith he, how Ihall I know the Interpre- tation of Scripture, except fome Man guide me ? That is» except fome Man interpret it to me, as the Words doth im- ply •, for Philip opened thofe Sayings unto him, which made the Eunuch to underfland, and believe, and be baptized. Now will you Fox fay that Chrift himfelf did interpret this Scripture to the Eunuch, or did it belong to a mortal Man ? I think you will not be fo groQy ignorant, to fay that Chrift himfelf went into the Eunuch's Chariot, and interpreted thofe Scriptures to him ; furely if the Interpretation of Scrip- ture had belonged only unto Chrift, and not unto Man, as- Fox doth aflert, then Chrift muft have come from Heaven, and have went into the Chariot in Philip's ftead, becaufe Philip was a Man, and Interpretation of Scripture doth not belong to Man, as Fox the Quaker faith. May not any Man that hath but the Light of Senfe and Reafon in his Underftanding, fee the grofs Darknefs of thefe Qiiakers, which pretends to be in the cleareft Light of alt the leven Churches, but, to my Knowledge, the darkeft" of all, in Point of Do6trine. And I 93 1 And as for that Saying of Scripture, Wejhall he all taught of God, it is not meant that God will teach every particular iVIan and Woman himfejf. Do you Fox believe fo ? Why then do you prattle to the People when you meet, as if you would interpret the Meaning of Scripture, and teach the People the Knowledge of Chrift; for you are but a Man ? Why do not you let Lh ift teach the People himfelf, feeing you will have all taught of God, and allow no Man to interpret Scripture, nor teacn the People ? For if you fay Chrift doth interpret Scrip- ture, and not Muggleton, becaule Muggleton is a Man, and the Interpretation of Scripture you fay belongs to Chrift, and not to Muggleton^ for Mi*ggleton is but a Man ; fo Quakers are all taught of God, and not by Man. I marvel why there is fo many Men-teachers amongft the Quakers, feeing teaching Knowledge of heavenly Things, and the Interpretation of Scripture, belongeth to God and Chrift, and not to Man ! If I were of your Faith, I would give over teaching and talking of the Scriptures, and leave it to God and Chrift, to whom it doth belong, and it would be well for you Speakers of the Qiiakers, if you had done fo before you took upon you to preach Chrift within you •, you have under- took to teach that which you fay God will do, and to interpret Scripture, which you fay doth belong unto Chrift. But I fee all thofc People that will be taught of God, and have, the Scriptures interpreted unto them by Chrift himfelf, and will not receive the Interpretation from Man, I fay thofe People are more ignorant and dark in their Minds, than thofe that are taught by Man. And I am fure the Quaker's People would have known more Truth if they had been taught by Man that hath a Com- mifTion from God, as Reeve and Muggleton hath, than they do by all that God ever taught them in their Lives. And the Interpretation of Scripture we have given, if un- derftood, would have informed their Judgments more than all the Interpretation of Scripture that Chrift ever did interpret unto the Quakers People fince the Name of Quakers was put upon them ; yet we are but mortal men, and muft die. But to clear the Scruple that may arife in Mens Minds, be- caufe I fpeak thus, I fhall fhew in a few Words how Men may — - 1^ [ 94 3 be faid to be taught of God, and how the Interpretation of Scripture may be faid to belong unto Chrift. Firfl", When God chufeth any one Man, or more, to be his chofen Prophet, MefTenger, or Minifter, God doth furnifli fuch with Wifdom and Underftanding, and Revelation, to. declare the mind of God to the People, what God would have the People do j and look how many People, or whoever doth believe this Meffenger fent of God, they may be faid to be taught of God, and are taught of God. So likewife he that hath the Gift of Interpretadon of Scrip- ture, as Prophets, Apoflles, and we the Witnelles of the Spirit hath, our Interpretation of Scripture may be faid' to belong unto Chrift, and that it is the true Interpretation of Chrift himfelf, becaufe.we had our Commiffion from him to teach the People, and to interpret Scripture to as many as believe us, to their great Peace and Satisfadlion of their Souls: And in this fenfe People may truly fay they are all taught of God, and that Chrift hath given the true Interpretation of Scripture by his Servants the Prophets, Apoftles, and Wit- neffes of the Spirit, to our everlafting Peace and Comfort, yet all this is declared by Men, yea, by mortal Men, and not by Chrift himfelf, as the Quakers do vainly imagine. 6. Alfo Fox faith, Chriii opens, and no Manjhuts: And faith, Tioth not John [ay^ No Man was found worthy to open the Book, but the Lion of the "Tribe of Judah ? And faith, IFas mt Chrifi anointed to preach ? CHAP. XXXVI. How every true Prophet and Minijler of Chrift hath Power to open the Book of Confctence. Anf, rnpH I S beareth the fame Senfe as the other, whatfo- I ever the Prophets, and Apoftles, and WitnefTes of the Spirit doth, it may be faid Chrift doth it, as the Pro- phets they preached of Balm in Gilead, and of Eye-falve to anoint the Peoples Eyes, that they might fee what did be- long to their Peace, and where they might have Salve to heal . the [ 95 ] che Wound in Confcience, which STn had made in their Souls, this is called the preaching of Chrift by his Prophets. 2. The Apoltlcs had Power given them by Chrift to open the Eyes of the Blind, and to give Light unto them that were in Darkncfs, and in the Shadow of l^eath, and brought thofc that beUeved their Dodrine into the Light of Life eter- nal, alfo they had the Keys of Heaven and of Hc-11, to bind Sin upon the Canfcienccs of Unbelievers, never to be forgiven, and to loofc the Sins of thofe that did truly believe their Doflrine of Chrift -, and thus they did open the Book of Confcience in the Believer, and no Man could fhut up that Confcience which the Apoftles Doflrine opened ; neither could any Man open that Confcience the Apoftles fhut up in Unbe- lief. This alio is called the preaching of Chrift, and opening and ftiutting the Book of Confcience by Chrift ; yet this was done by Men, and not by Chrift himfclf. But in regard they did preach the Gofpel by Vertue of Authority from Chrift, and they were anointed by him to preach the everlafting Gofpel, arid had Power given them to open the Book of Confcience in Ibme, whereby they did believe in Chrift, and fhut the Confcience of others up in Unbelief -, and thus that Saying of the Scripture is fulfilled, that Chrift was anointed to preach the Gofpel of glad Tidings of Salvation ; for what his Meflengers doth, it is as if he did it himfelf. Again, We the Witnefles of the Spirit are anointed and chofen of Chrift, to preach the everlafting Gofpel, and Chrift hath given us Power to fet Life and Death before Men, and we have Power to bind and loofe, and to open and fhut the Book of Confcience ; and no Man can Ihut that Confcience we have opened, neither can any Man open that Confcience we have fliut up in Darknefs, as to any fpiritual Knowledge, or true Peace : This many can witnefs on both Sides, if they would, but our other Writings doth fpeak more large of this Point ; fo I fhall fay no more as to this. Only this, that this Power we the Witnefles of the Spirit have, is the Power of Chrift, as the Prophets and Apoftles Power was in their Time, therefore faid to be done by Chrift: himfelf. But I know Fox the Quaker is willing to believe that dead Prophets [96 1 Prophets and Apoftles were Meflengers of Chrifl:, but he doth not believe there is any fent of Chrift not alive* but what is within them ; but he Ihall find that we the Witneffes of the Spirit were fent of God, and have as great Power given us, as any Prophet or Apoftle whatfoever. And as for that Saying of Job./, Revelation v. That no Man in Heaven, nor in Ear/h, nor under the Earth, was ahle to open the Book, but the Lion of the Trii;e of Judah. This I would have the Reader to mind, for it is a vain Thing to talk to Quakers of Interpretation of Scripture by Man, that is alive j but John that fpake thefe Words being dead, the Quakers believe his Words, though they know nothing what he meant, nor what that Book was that none could open but Chrift. This let the Reader mind, that there is three Books that are to be opened by Chrift, as you may fee. Revelation xx. 20, y^nd the Books were opened, and another Book was opened^ which is the Book of Lif£. Now to give the Reader to underftand thefe three Books ; the firft Book is the Law Written in Man's Heart, this Book are all the Heathen to be judged by, when it is opened at the great Day of the Lord. The fecond Book is the Confci- ence of People who hath heard the Preaching of Faith in Chrift, yet did not believe ; when this Book is opened they fhall be judged at that great Day in themfelves, for their Un- belief. The third Book is the Book of Life, wherein all true Believers Faith is written, and according to their Works of Faith they are judged, and fo according to the Works of Un- belief, are judged*, and according to the Works of Reafon, their Thoughts accufing, ftiall the Heathen be judged accor- ding to what is written. In thefe Books ftiall all People be judged, both fmall and great. Mind and look what Judgment God's Meflengers hath given unto Men in this Life, the fame will Chrift give when he doth raife them again at the laft Day, as I have faid before ; therefore this Book, it was which no Man in Heaven nor in Earth could open, the Book of Life, and none was found worthy to open the Book of Life but Chrift, he being the Lion of the Tribe of Judah, This Book of Life muft needs belong to Chrift to open, and to no Man clfe 5 for he is God the firft and the I 97 1 the lafl:, the Beginning and the End of all Mankind 5 but what is this to interpret Scripture ? Chrift hath given that to Man ; but I have opened thefe Things more large in ibe Interpretation of the whole Book of the Revelation. In the lad Place, I fhall fay fomething as to the Quakers Principle and Practice. Fox faith, in the End of his Pamphlet again ft me, that I am judged with the Spirit of Truth ; and over me, faith Fox, is the true and faithful Witnefs Chrift Jefus, the Corner-fione, which will grind me to Powder, Further Foit faith, in Chriif is his People, meaning the fakers, that reign ever my Head, that can raife and reign over the Head of the Curfer : And Fox faith, Edward Bourn, whom thou haft curji and damned, who is far above thee and thy Father, in him that redeems out of the Curfe, and dejlroys thee and thy Father both. I do acknowledge that Chrift Jefus, the faithful Witnefs, the Corner-ftone, ftiould grind me to Powder, if he doth not own me to be fent of him ; if I do curfe any without a Com- miffion from him, or if I fhould curfe any of the true Chrift's People, then let that Curfe be upon my own Head, as Fox faith, Alfo I was always willing that thofe People that were in- grafted into Chrift by Faith, fhould be above me ; for there is no People in Chrift but fuch as are ingrafted into him by- Faith, which I am fure no Quaker is as in that State, neither can any Man be a Member of Chrift, but by the hearing of Faith, and Faith comes by hearing -, how can any preach the Word, of Faith except he be fent? As I am fure no Quaker never was[ fent of Chrift to preach, therefore no Quakers People in Chrift. But that Chrift the Quakers People are in, I, that am a Man, hath Power over fome, I have feparated their Chrift from, them one from the other, and hath ftiewed them the true Chrift to their great Satisfadlion, and they have been glad they were rid of the Quakers Chrift, Others again hath been condemned by me, both them and their Chrift, neither would I let them and their Chrift part one from another, but torment each others for this Chrift the Quakers hath in them, is the Law written in their Hearts, and the Chrift the Quaker People are in, is the Motions of this Law, and fometimes they do well, then the Law is quiet in N ' " them,' [ 98 ] them, and their Chrift giveth Peace to them ; fo I, knowing this Chrifl: was born with Man, and Man born with it, as the Apoftie faith, bting under the Law, then free from Grace. But, being born again, we are not under the Law, but under Grace ; but the Quakers People are under the Law, though not the outward Letter, as the People of the Jews were, yet they are under the Law written in their Hearts, as the Heathen were before any Law was given ; and this is the Quakers Chrift within them, and that Chrift they are in ; fo that Chrift the only God hath chofen me, and hath given me Power over the Quakers Chrift within them, and themfelves alfo, to keep them together, fo that the one fhall not part From the other -, for though they fhall defire that this Chrift within them might part from them, but it will not, but torment their Souls to Eternity : This will be Fox the Qua- ker's Portion, and many more Quakers befides ; and if you, Edward Bourn^ and others of the Quakers, whom I have curfed, do get over, or above that Curfe and Sentence I have paffcd upon you, let your Righteoufnefs be what it will, I fay, then Cain ftiall get above and over that Curfe God himlelf pronounced upon him, and fo fhall Judas get above that Curfe Chrift pronounced upon him. Furthermore, if you Quakers were not wilfully ignorant and bhnd, you might fee that this Commiffion of the Spirir, given to John Reeve and Muggleton, hath had great Power over the Ranters and Quakers -, it hath broken the Ranters Principle all to Pieces, fo that none dares hold up an Argu- ment to defend it: You Quakers are alfo very much fiiattered, you are not like the People ye were fixteen Years ago ; this fome that had a Love for you ha\e feen and confefled. The Ranters, when we came out firft, fixteen Years ago, were very high in their Elevations, in feeing of Vlfions, and going forth as Prophets and Prophetefles, and ftripping them- fclvts naked for Signs, as you Quakers have done. I can make it appear in fome Particulars, that this Commiffion hath had great Power over Ranters and Quakers ; for the Heads of thefe two were John Robins and John Taney ; Robins was the Head of allfalfe Chrifts, falfe Prophets, Propheteffes, Shakers, and. Quakers > and you Quakers are but the Spawn of John Robins, [99 ] Robins, and that Chrlft you own within you, being a falfe Chrift : Jcbn Robins was the Head of that Principle ; alfo his Believers had thofe Witchcraft-fits upon them as you Quakers had, very ftrongly at that Time, when John Robins was in Power. Alfo John "Taney was the Plead of the atheiftical Ranters ; and thofe Ranters were very high in their Lan- guage, and vile in their Pradtice, as, to opprefs one another, deflour Virgins, commit Whoredom with Mens Wives, and counted all the Wickedpefs they did, to be Righteoufnefs. Thefe Things, and much more, did thofe People do, and thefe two Heads were in great Power when we came firft out; and the firft Man that was curfed by us, after we had Power, was John Robins ; after that, divers of his Prophets were curft ; and in two Months after, John Robins*s Power fell, and all his Prophets and Prophetefles fell with him ; fo he and they mouldered away like Dirt, and none durft acknowledge any Faith in John Robins ; neither could they attain any Witch- craft-fits any more; fo that John Robins, and his Prophets and PeopW^are laid afide, as if they had never been. Afterwards it came to pafs, that John Taney was damned by us, becaufe he would not Jay down the Priefthood, and his JerufciUm Journey : He had Witchcraft-fits alfo, and would fhiit himfelf up nine Days to produce them, but could not, after he was curft ; fo, after few Years he fell, and all his great Matters, to nothing, fo that not one of his Hearers can tell what became of him. Likewife we did pafs Sentence on feveral of the Ranters Minifters, as of them themfelves, fb that they all tumbled down headlong, and could not rife again to this Day. Now do you. Fox, the Quaker, call to mind, and fee whether his Curfe of Reeve and Muggleton, hath not been over the Quakers People, nor touched them ? There hath a many Quaker been curft by us, but cfpecially of late Years, by me. Have you yourfelf, Edward Borrows, Francis Howgal^ you three were the firft Quakers John Reeve damned ; have you three had any Witchcraft- fits fince t Have you foamed at the Mouth, and fwollen in your Belly, with the Workings of the Spirit, and, as you think, as if you had the Falling- N 2 ficknefs? [ 100 ] ficknefs ? Have you had any new Vifion, or new Revelation in thofe Witchcraft- fits fince ? Yea, or nay ? I am fure it hath great Power over you Quakers, and hath put a Stop to thofe Witchcraft-fits j for I do not hear of any Quaker of late that hath any ; though they were never curft by me •, this Curfe hath run in the Line of the Heads of the Quakers, fo that it doth put a Stop to the whole Body -, fo that none of the Members can produce a Witchcraft- fit ; nay the Quakers are bereft of all Revelation now, and Meflages to the Magiftratcs ; they have left off ftripping themfelves,- naked, and imitating the Prophets of old. Do you Fox, own that Pra6tice of Solomon Ecle the Qua- ker ? I perceive by a Paflfage in your Book you do, becaufe Jfaiah did fo, as a Sign to the Jews ; but your Prophet Solomon Ecle went in a more fhamekfs Manner, being fent by the Spirit of Witchcraft, than Jfaiah did that was fent of God ; for Ecle went ftark naked, as is reported, at Aldermanhury Church, and not only fo, but he was fhamefully befhit, fo that none could lay Hands on him, only the Coachman's Whip gave him a Jerk or two : This is he that went with Fire upon his Head in Bartholomew -fair, alfo he fowed his Linings upon the Peoples Communion-table, to prophane it at Alder- Tnary Church -, thefe Things were very brief formerly with the Ranters and Quakers People, they were much for Signs, though fome of them were very beaflly Signs ; yet the Ran- ters and Quakers were well pleafed with them, being moved thereunto by the Spirit of Witchcraft, to imitate Prophets of old in a more fhamelefs Manner. As I could tell you fome Things of the Ranters Praflice," who would go forth as Signs : There was one his Name was Nathaniel, he was the Ranters Sign, yet pretended to be a Sign of Presbyterian Miniftry, that as he did ftink in the Noftrilsof People, fo lllould they •, for he went always befhit, fo he was called Shitten Nat ; he eat his own Dung, and flank that none would come nigh him ; nay Miflrefs Cook, a Ranter, would lie with him in the Fields, and make Cakes of his Dung for him to eat, and he did eat his own Dung*, but whether fhe did eat any with him, I cannot tell ; but it was faid fhe did : Now this Sign goeth beyond the Quaker Solomon Ecle. Alfo this [ loi ] this MiHrefs Cook Ihe went to TVeUminSfer Church to fftew the Minifter a Sign, (he ftript herfelf frark naked, anci went into the Church ; fo feme threw a Cloak over her to cover her Naked nefs, and fhe was committed to Bridewell^ and there fhe was clothed all in white Linnen, like th-.^ Queen of Heaven; thefe were Ranting Signs now for you Quakers to imitate ; many fuch Things were adled by that Sort of People -, as that John Thomas ^ who danced naked before Sir Richard Brown, as he went to the Church, and being committed by him, was extreamly whipped, and when he had fuffered, and was out of Prifon, poifoned himfelf. Bridget Rujfell the Quaker's Wife can witnefs the Truth of his Nakednefs before Sir Richard Brown^ for fhe went on one Side, and Mrs, Poole on the other, they were both imprifoned with him. Many more of thofe Ranters came to a fad End, for mod of them fell to nothing after their Head John Taney did fall, and their Prin- ciple doth ftink in the Noftrils of all civil People, even as he did that was the true Sign to that Sort of People ; for he ftank in the Noftrils of all that came near him, he could not endure himfelf, nay, he killed himfelf with the Wyer of a Candlcftick, thruft it into his Belly, and fo died. Do you George Fox approve of fuch fhitten fliamelefs Prophets, and {linking Signs as thefe ? How much Difference is there in Solomon Ecle his Sign being a Quaker, than in the Ranters ? Are not you Quakers almoft alhamed of your Prophets Signs ? Thefe Things hath been pretty common amongft Quakers heretofore, when the Spirit of Witchcraft reigned in them ; but now the Power of Witchcraft- fits is fubdued by Reeve and Muggleton* sComm\i^\on, neither Ihall you Quakers, whom I have curfed, get above, nor over that Curfe 1 have paffed upon you ; for it fhall be upon your Perfons, and over the Htads of your Souls to Eternity, and none fhall deliver you from it. Thus much in Anfwer to George Fox his printed Pamphlet. By LoDOWiCK Mvgcleton; Here [ 10^ ] Here foUoweth the Copy of a LETTER fent to Sarah Coppin^ Quaker. Sarach Copping YOU may remember about fourteen Years ago, in the Year 1653, that you did feem to receive John Reeve and Lodowick Muggleton as Meffengers and Prophets of the Lord, or as Witnefles of the Spirit ; and further, you did fliew much Kindnefs unto us upon that Account, for there could be no other Inducement in us at that Time to invite any to fhew Kindnefs unto us, but that Do6trine declared by us concerning the true God, as our Writings did declare, which you did feem to own. Alfo you may remember your great Zeal you had for us when we were Prifoners in Old Bridewell^ your Zeal carried you out fo far for us, to deliver a Writing of ours unto Oliver Cromwell who was then chofen Lord Proteftor ; this you did yourfelf in Zeal and Love to this CommifTion of the Spirit, as we the WitnefTes of the Spirit thought, and I fuppofe yourfelf did think what you did in that Kind, it was in Sincerity of Heart alfo, and we took it fo, and had a Love for you as to your eternal Happinefs j but your Faith was not truly grounded, neither upon the Doftrine of the true God, nor the CommifTion of the Spirit, as it is manifeft fince. Alfo you may remember one Joan Bi/hop, a Maid, that was the Occafion of bringing you acquainted with us, and that you had been very religioufly given before you met with us, even fo much that you were almoft diftradted about your Salvation, in that none of the Preachers of the Nation could Ihew you the Way to reft for your Soul, they having no true Reft them- felves •, yet you may remember your receiving us upon that Account as Prophets of the Lord, who had put down John Taney, John Robins, and many others that went as Prophets and Prophetefles, and pretended great Revelations and Vifions from the Lord, and yet knew not what God is : Thefe all have been brought down by us the WitnefTes of the Spirit, thefe Things you know in Part. Alfo [ I03 ] Alfo your Acquaintance with us, it cured you of that diC- tra6bed Condition you were in before you knew us, and you were clothed in your right Mind, and was able to give a fenfible Anfwer to any that did oppofe you : But I know you cannot do fo now you are turned to the Quakers, though you are become a Speaker amongft them. I know your Pride, 2ind Ambition of your Heart, that loveth to be efteemcd of People: "What, a Woman Preacher! You think this to be a great Glory to you •, but the greateft Shame that pollible may be, will be the Effcdts of it ; for it is not your many fenfclcfs Speeches, without Form or Order, produced by a Witchcraft Spirit within you, which you call the Light of Chrift ; 1 fay, this you have gloried in will be your endlefs Shame, for yoiir latter End will be worfe than your Beginning; for you are become an abfolute Apoftate, who hath back Aided, and fallen from the Truth, and turned to the Quakers, th6 moft Antichriftian Principle of all the feven Churches, and the greatefl; Fighters againft a perfonal God without Man, of any •, fo that you are an abfolute Apoftate, and impoffible to be renewed by Repentance ; for you are fallen from Truth to a Lie, for you are as fome were in the Apoftles Time, as Heb. iii. 6. who were enlightned, and had tafted of the good Word of God, and the Powers of the Life to come •, that is, they were enlightened by the Commillion of the Gofpel com- mitted to them to preach, they tafted that good Word of God, even the Dodrine of Chrift, which was Life and Salvation to them that truly believed : But feeming Believers tafted of this good Word of God, which the Apoftles preached, and rejoiced in it for a Seafon, as Herod did ; and as for the Powers of the Life to come, they had Peace in their Minds, and Hope of eternal Life by the ApoHles Doflrine, fo long as they ftood by Faith -, but when they fell aw.'y from that Faith they once profeft, they could not be renewed again by Repentance ; fo that all that Light and Word of God they tafted of, and Peace, and Hope, which is the Powers of the Life to come, it all withered and died within them ; fo that they were not fenfible of the Light of Heaven, nor any Good- nefs of God's Word they preacht, nor any Peace, or Hope, they ever found by owning the Apoftles Doctrine j fo it is with [ 104 ] with you as it was with thofe Apoftates that did fall away from the Apollles Commiffion, after they had made a Pro- feflion to own and believe it, and had received many Re- frelhmcnts in their Minds, and had tafted of the Joys of Heaven j but in that they did fall from it to fome other Opinion, as to the Worlhip of the Law, as the Galatians did, who were bewitched, as Paul faith, fo that their latter End was worfe than their Beginning. For before a Man join with Truth, though he doth not believe it for the prefent, yet it is pofiible he may be renewed in his Mind, and come afterwards to believe, and be faved -, but if any ihall profefs Ti nth, and rejoice in it for a Seafon, and afterwards fall away, it is im- poflible for fuch a one to be renewed by Repentance,as aforefaid. And this is your Condition, for you rejoiced in this Com- miffion of the Spirit for a Seafon, and did many good A<5ls for us, which did manifefl that you had a Love for this Declaration of John Reeve and myfclf ; and yet afterwards to fall away from the Belief of it, and not only fo, but to fpeak evil of us the Witnefles of the Spirit ; in that you faid you knew John Reeve, and Lodowick Muggleton very well, and that we were the greateft Deceivers that ever was, and that as foon as ever you met with Truth, meaning the Quakers, then you for- fook us ; thefe, with fuch like Words, and more than I mention here, did you fay ; which is clear to me that you are not only fallen from Grace, but you have trampled the Blood of the Covenant under Foot, and counted it an unholy Thing, even that whereby you fhould have been fanflified by Faith ; had you held out to the End, you fhould have been faved by this Commiffion of the Spirit ; for there is no Salvation under Heaven to be found in thefe Days, but in the Belief of this Commiffion of the Spirit given of God to John Reeve and myfelf : For our Commiffion is as true as the Apofties Commiffion was at that Time, and we as true Prophets as they were Apofties ; fo that whoever fhall make a Profeffion of this, and fall away afterwards, and fpeak evil of that they once owned, I fay they trample the Blood of the Covenant under F'oot now, as they did in the Apofties Time, and do count that an unholy Thing that fhould have given them the Affurance of everlafting Life ; but it is impoffible for fuch to return [ I05 ] return to the Truth again. And thia I imift tell you, a Man can- not properly be faid to fall away, but when Men and Women fall from a Commifiion \ for we fee many Pec^le fall oft from one Profefiion of Religion to another, as from Baptiils toQuakerjr, and Independents to Baptifls, and Quakers fall from that Prin- ciple to others, and fome to Athcifm •, yet this is not properly a Falling away, becaufe there is no true Prophet or Miniilry amongft them all, not in th€ whole World ; fo' that to rtjy Knowledge many hath fallen from one Thing to another, and at laft have come to be faved by this Commifiion of the Spirit, and have had Aflurance of eternal Life in thcmfelve^y notwithftanding their Fdiing from feveral Forms or Worfliip 5 but whoever fails from the Commifiion of God, there can be no Return again, neither can they poffibly be faved ; therefore thought it convenient to let you know what will be the Ef- fedls of youir FalJ. I have been in this Commiffion thefe fix- teen Years, and I never knew but four Perfons that did faE which feemed to own us. j,yQurifelf is one, and a- Scotch-wcman^ Alexander Hails his Wife, fhe fell to the Qtiakers as foon as we were put iji N'ewgatey for indeed fhe was very poor, and we being in Pr.ifbir could, not lupply her with Loaves no longer, there being but veny few that did believe at that Time, fo fhe. did fall to the Quakers and forfook us -, for I fuppofe the Quakers had nJor« Loaves amongft them, for they were many ; for a Loaf of Bread was the grcatefl Religion fhe had in her v for fhe was: for. John-. Robim his People fo long as^ he could maimajn them wtdi; th« Stock he got from them ; bur when that was fpent, fhe, did fall from him and his People- alfo. The thiid perfon was Miftrefs LangJey ; the fourtJi.- waa John-Hide^ Bookfel ler-,. thefe- all feemed to own the Doflrinc of this Commiffion of the Spirit, and pleaded much for it, and r&jo.iced for a Seafon: in it!. This Miflrefs Laugley did fall to the Quakers as you have done, but a vvoful Effed: did- follow upon ir, even Ditlraclednefs of Brain, a Wafting of her Eflate, an Endeavour to kill herfelf, a fugitive, and vagabond Condition in.this World, befides her Damnation hereafter. Now 1 have fhewed you what a dangerous Things it is to fall from commiffionatcd Men to non-commifTionated Men, and what a dangerous Thing it is for Men or Women to exercife Q " " -' the [ io6 ] the Offices of Preaching wichout a CommifTion from God, or froin him whom God fends ; therefore I fiiall fay thefe Words as followeth : I have heard of your being a Quaker thefe many Years, fo I let you alone as to that, but of late I hear that you are a Speaker among the Quakers Meetings, and that you knew John Reeve and myielf, and did keep Company with us, until you met with Truth, the Quakers Principle you call Truth : Alfo you faid we were the greateft Deceivers that ever was •, and you faid, rather than you would return again unto us, you would go to the Publick, and hear the Prielb of the Nation j thefe Things I have weighed and confidered, firft your revoltmg and back-fliding from that you once rejoiced in : And fecondly, in that you have finned againft the Holy Gholl.-, and have contemptuoufly fpoken evil oi the CommifTion of the Spirit, in calhng it the greateft Deceit that ever was, in this you have trampled the pureft Truth that ever was, under your Feet, as an unholy Thing, and as a Scorn : Therefore for thefe Things aforefaid, in Obe- dience to my CommifTion from God, I do pronounce Sarah Coppin^ Qtiaker, curfed and damned, both in Soul and Body, from the Prcfcnce of God, eledl Men, and Angels, to Eternity, and it will be a marvellous Thing if you efcape a fugitive and vagabond Condition in this Life, befides your Damnation hereafter -, for Sins of this Nature hath commonly a double Curfe follow, as it did with Miftrefs Langley. I had no Hatred in my Heart to you at all in this Tnmg, but in Obe- dience to my CommifTion I have done this, that you might not go to Hell in a Sleep, but that you may know what it is to defpife the lafl MefTengers of the Spirit of God, and that the Age to come may fee and read this Letter, and may fear to do as you have done. I was informed of fome of thefe Things by one John Clark a Tanner. Written hy Lodowick Muggleton, one of the two lafl Pro- phets and fVitneJfes of the Spirit, unto the high and mighty God, the Man Chrijl in Glory, Feb. 14, 1667. ., Another [ 107 ] Another LETTER, fent to Richard Chair, ^lakery as follo'weth. Richard Chair, I Am informed by one Francis Newel^ that you have re- ported very bafe Lies of me in the temporal j and noc only fo, but you have blafphemed againft the Holy Ghoft, as moft of you Quakers do, and that without a Caufe •, for 1 do not remember i ever had any Difcourfe with you, nor no Dealings with you, neither temporal nor fpiritual ; neither do I know you, if 1 fhould fee you, and it is very like you do not know me, if you lliould fee me ; yet notwithftanding, you have reported, that you knew me in 'Trinity -Lane, and. that I was a very cruel Man to my Servants, and would abufc my *Prentices -, and further, you will not believe, but that I lived in Half- Moon- Court, in Bow- Lane ; which Things are all falle ; for I never lived in Half- Moon-Court in my Life, neither was I ever cruel to my Servants j Cruelty was al- ways contrary to my natural Temper, therefore the Neigh- bours that lived by me, and in my Houfe, will fay I was one of the patienteft Men to my Children and Servants, upon the Earth •, though none of thofe Neighbours, nor thofe that lived in my Houfe, did love my Principle, or Religion, nor my Commiffion they could not abide -, neither did any of them beheve John Reeve nor me ; yet, as to that you accufe me of, they will juftify it to be falfe. 1 underftand you was 'Prentice with Mr. Farmer, the Smith •, I knew your Mailer very well, his Servants did Things for me fometimes ; it may be, you being his Servant, you might do it, and I not know you, but you might know me, in that Regard : But I fuppofe you miftook the Man, to fay I was cruel to my Servants j it was one Richard Drew, one of the Seed of the Serpent, as yourfelf is, that was cruel to his 'Prentices ; he would beat and abufe one Boy he had, moft fadly, to my Knowledge : For this Richard Drew lived in my Houfe at that Time when that Boy was abufed i and afterwards the faid [ |o8 ] faid Richard Drew lived in Half- Moon-Court ever fince, till the Fire in London •, and this is about twenty Years ago, fince h,e lived in my Hcxufe. And if this wifl not ftop your tying Tongue, nor convince you of your Lies^ as to that, you may- go on with it ftill ; tor your Slanders are not the firft, nor the greateft that hath been laid upon me by you Quakers -, but, knowing my own Innocency, I am never moved at fuch Slanders in the Temporal ; for if one Man tells a Lie of m^, another Man, though he be my Enemy, yet he will juftify x.h& Truth on my Side, in Things that are moral •, for fucB^ Things are eafily decided, and made manifefl, here in thi,s World ; lb thajt I arn not pffended with you ifor your Lies and Slanders, you have reported of me in thefe Things, a.s aforefaid ; but 1 have a greater Charge againft you than thjs, even the Sin againft the Holy Ghoft, that uopaxdonable Sin.^ I can bear with any Slanders and Lies in the Temporal •, bux with Blafphemy again ft the Holy Spirit that fent me^ I. cannQt,, nor fhali not bear with it \ for it is reported to. na^ by- the; Party aforefaid, that you,, Richard Chuiry hath been very v^rath and angry with me, a long Time, infomuqh, thaft .yout have called me aBlafphemer, and the Doctrine decla|-ed by m-S: Blafphemy ; you have called me q,. Deceiver,^ 4 Li^. The^Q:- Things you have dope feveral Times, with rnany Qthe:f wjcked,, envious Speeches •, alfo you have, ir?. a fcoffing; Manner, afke4 the Party aforefaid, if I did damn folks, apace •,, and latjely you afked the fame Party, how many Muggl^to^n had; damnei this Week. Poth not all thefe Things l)iew unto me qle^rly^, that you are of the Seed of the Serpent;, and of the reprobate- Seed, appointed to be damned.;, and is it not a great Pity- that fuch a, blafpheming Devil fhoujd efcape the Sentence of. Damnation, fo Jong as you have ? For you haye reigned- iri' your Blafphemy againft the Holy Spirit; that; fent ipe,. a great: vvhile ; but, as the Saying is, when your Sin is.at the H/sighp^ then you mufb be darnned, juft asthe Jiudge;s, do withThJeyeSj that have efcaped' hanging feveral Times, ye,t the Thiof, c^^•^. linuing ftill in the fime Pradlice,. the Jiidge faith, You had, as good hang this Man out of the Way ; for he- will never be- better: So the Man is hanged, aqd -when-, he is CQn- demned to be Ijanged, hi^^Sir)§.rQ^y^ b^.Taii^, to.be, at th^FuJL, " ^' ' • ' ~ ' or [ 109 ] ■or at the Height •, To is it with you, Richard Chalr^ your Sin of B'afphemy againft the Holy Ghofl; is at the Full ; for you have commuted that Sin very oft •, fo that it is high Time to give the Sentence of eternal Dimnation upon you ; for you will never be good -, for you, being the Seed of the Serpent, you cannot bring forth better Fruits than Biafphemy, Lies, and Slanders, againft the MelTenger of the mofl: high God, the iVIan Chrift Jefus in Glory. Thefe Things aforefiid confidered, by Virtue of my Com- mifiion from God, 1 do, for thefe Blifphemies againft the Holy Ghoft, I do pronounce Richard Chair, Qj_iaker, curfed and damned, both in Soul and Body, from the Prefence of God, elc6b Men, and Angels, to Eternity ; and do you now fee if you can feoff this Sentence off you again ; no, it fliall cleave as clofe to you as your Skin to your Flefh, and you ihall know, that the Moft High hath given Power unco a mortal Man, like yourfelf, to give Sentence of eternal Dam- nation upon you, both Body and Sou! : And now you may apply yuurflf to George Fox, the Quaker, and fee if he, or" the Light within you, can deliver you from what I have faid i for when I do write an Anfwer to Fox his io-norant Pamphlet againft me, I fhall record you, and he, and others in that Anfwer, for a Company of damned Quakers j for this Sentence of yours fhall be recorded, to remain from Genera- tion to Generation, fo long as the Sun and Moon cndureth. The Copy of a Letter, fent to Richard Chair, QLiakcr a Smith by Trade, in Shorediicb, Septemhcr 26, 1667. Written by LODOWICK MUGGLETON, One of the two laji Prophets and Witnejfes of the Spirit, unto the high and mighty God, the Man Chrift Jefus, in Glory, FINIS. THE A N S W E T O William Penn, Quaker, HIS BOOK, ENTITULED, T'he new TP'it?teJ[es proved old Hereticks, WHEREIN He is proved to be an ignorant fpatter-brain'd Quaker, who knows no more what the true God is, nor his fecret De- crees, than one of his Coach-horfes doth, nor fo much : For the Ox knoweth his Oisner, and the /Ifs his MaJ}er''s Scrip, but Penn doth not know his Maimer, as is manifeft by the Scriptures, which may inform the Reader, if he mind the Interpretation of Scripture in the Difcourfe fol- lowing. I. That God was in the Fo-m, Image and Likenefs of Man's bodily Shape, as well as his Soul, from Eternity, II. That the Subilance of Earth and Matter was an eternal, da^k, ftnftlefs Chaos, and that Earth and Matter was eternal in the Original. III. That the Soul of Man is generated and begot by Man and Woman with the Body, and are infeparablc. IV. That the Soul and Body of Man are both mortal, and doth die and go to Duft until the Refurreflion. V. That to fjlfill the Prophecy of Efaias God defcended from Heaven into the Virgin's Womb, and tranfmuted his fpiritual Body into a pure natural Body, and become a Man Child, even the Child Jefus^ Emanuel, God itjith us. VI. That God, by his Prerogative Power, hath elc«Eled the Seed of /^Ja/n to be faved, and hath pre-ordained the S'ed of the Serpent, fuch as Penn the Quaker is, to be damned, without any other Inducement, but his own Prerogative, Will and Pleafure. VII. A Reply to the Dlcourfe between Penn and me. VI IF. What is meant by the Armou*»«f God, the Wildernefs, and the wild Beafts I fought with in the Wildernefs. By lodowick:''muggleton. "^ ,: .. s A '. iO .•/ivia^l MAijJiW- :^/\'iW W':5 V.^/j^-*^ i%\^,^\^.^r^ iSJbVx ^'Xr^ ■'■'■•:il^^V!:..ri^'P' ERRATA. p AG E '^2, line 17, tranfmitted injiead of t\-2^r\<^m\xttcA ; p. 65, /. 3, -■ from the Bottom, or left out ^ Gen.i. 12, infead of Gen,\. I, 2 ; p. 66, /. 17, //;• M5, /. 22, And God fhall infleadof And fliall not God \ I. 28, is left out ; />. 116, /. 21, plainly /«/?^^^/ c/ plain and clear; p, 117, /. 4, Sin infead of in ; p. 120, /. I, Known inflead ^know; ]). 127, /. 6. on left out ; p. 138, /. 9, //;^ ^/^ori God left out; p. 14T, /. 34, thick left out', p. 143. /. 13, Les %'?W 5/ Loe 5 /. 25, f^i' nQd hjlead of Bat'ned. Yf 1 The Epiftle to the Reader. J HAVE read over William Penn the ^aker^s Booh "* written againft R eeve and Muggleton, and I have taken Notice of all thofe Proofs of Scripture he hath brought againfi thofe fix Points of Do^rine^ or heavenly Secrets, to prove them Hereftes : Jlfo I have taken Notice of all thofe Pafjages in his Book, that is of Viofi Concernment to the Reader to have an- fivered. Jnd tkefe fix Points have heen fufficiently treated of in> our JVritings already, which might fatisfy the Mind of any P erf on that hath any true Light in their Underfiandings, fo that there need not have been any further Difpute or Difcourfe upon thefe T'hings ', but becaufe here is rifen up of late another young Serpent, learned William Penn the ^aker, who hath under- taken to write in Behalf of the ^aker'^s Antichrifiian Do5irine, ivhich denieth the Body of God without them, that owneth no other God hut the Light in Man, which is the abfolute Spirit of Antichrift in this lafi Age, as will appear in this 'Treatife ; but the fakers People are very brag that they have got fuch a Champion for their Captain, as learned Penn, to fight their Bat- tles, who hath been brought up at the Vniverfity to read Hifto' ^ies and old Authors Judgments in Matters of Religion -, and Penn hath found in thofe old Authors Books, that fome of thefe Secrets of God were owned by fome formerly, but were judged to be Herefies by the aforefaid old Authors ; but Reeve and Mug- gleton never read any of thofe Books, nor never knew that there was any fuch Opinions held forth by any Man till Penn hath difcovered them -, fo that we picked up no Knowledge at all in thefe fi% Secrets, from any Books whatfoever on Earth, but the Book of the Scripture only, and the three Books in Heaven that were opened unto us by the Revelation of the Seed of Faith, the Seed oj God in us, which will appear in this Treatife ; therefore to put a Stop to the ^takers glorying in their Champion, and tjo. fatisfy the Defires of fome Friends, I fhall put myfelf to that Trouble which I was very unwilling unto. I fijall give Anfwer to his wicked and ignorant Pamphlet^ who hath difcovered the Anti- _ IiLi___^.^ jntic^rijiian Spirit in We faker's, more apparent than his Brethren that were before him : Let the Reader mind andobferve, that his BoQ^^onfiJifeth^ the Siihfiance and Matter vfHt^ of three Parts : T'he firft Part Is'^to fiir up the Civil Magijirate to the perfecution of this Doctrine and Commijfion of the Spirit, as may be Jeen in his Epijile-t his Words are thefe : It will appear both reafonable and neceffary, that by an external Judge and Witnefs they fliould be tried, and if upon their Arraignment at the Bar they be found only to have patched up old Phan- tafms- together, 1 hope they will be judged to be both hor- rible Impoftors, and their CommilTion to be a meer Counter- feit. Here the Reader may fee what the ^takers Spirit would do if it lay in their Power •,' they would have an external Judge to puniJJj others for Matters of Religion^ which doth difcover what is in their Hearts had they Power to effect it. The fecond Part of his Book coiifijleth much upon old Authors Books, and of their Judgment uponHerefies^ whi^h Penn hath read at the Univerjity, and how he endeavoured to find out the Soul of Man, if he could but have feen him anatomized alive, he doth imagine he could have found out the Scul of the Man if it had been mortal. The third Part of Penn'j Book doth conjiji of cavilling Arguments againji the true Scnfe of every Word, and fo he raifeth ^libbles and Animadverfmis, as he calls them, again/i all Things of mojl Concernment, which are fpoken as plain as can be fpoken in the Englifli Tongue ; but Penn hath aoiei the Part of Jack Pudding in a Play \ he anfwereth crofsly to every Word to make the People laugh, fo he is counted the mofi witty that can quibble mofi. Penn is counted a witty Man, be- caufe he hath raifed more ^ibbles againji the plain Truth, than all the fakers before him, which will appear more at large in this Treatife, if minded by the Reader in the Chapters following. ANSWER A N A N S E R T O f^illiam Penn^ &c. CHAP. I. HERE follov/eth the Anfwer to William Penn the Quaker his Book written againft Reeve and Muggle- ton, who hath declared, as a great Secret to the World, that God is not an Infinite Spirit in every Place at all Times ^ he calls old Hcrefy. In Pag. the 6ch, Penn faith, it is contrary to the Scriptures, which fay. He meafures out the Heavens with his Spanj nor, can the Heaven of Heavens contain hifn. Penn faith, that this is againft Scripture •, we prove his firft Proof ef Scripture is, Deut. xxxiii. 26, 27. the Words are ihefe, There is none like to the God of Jefhurun, who rideth upon the Heaven in thy Helpy and in his Excellency on the Sky. The eternal God is thy Refuge^ and underneath are the everlafiing Arms. Penn\ Words : If the God of Jefhurun be the true God, and none be like to him j then, faith he, Cannot Man's bodily Shape be the Likenefs of the true God •, and faith, Confeqaently^ if Muggleton'j God be in the Likenefs of Man's bodily Shape^ he is not the true God, becaufe he is not that God of Jerfiurun which none is like unto. B Pag. C ^] Pag. 7. Penn faith. If the Ahnighty God were hut of the Dirnsnfion of d middle- fatured Man. how could he he fa'id to ride upon the Heavem and the Sky^ and to have his everlafting Arms under a Pe:jple, fnany of whom being fingly bigger than him f elf : For, by Mz/^^/(?/o«'s Principles, ixnh he, we are ftill to keep [o the literal Senfe. Mugglcton^s Anfwer and Interpretation, to prove by Scrip- ture, that the God of Jefhurun was at that Time, when Adofes^ I'pake thofe Words, in the Image, Likenefs, and Shape of Man's Body, and that the Body of the firft Man Adam was created in the Image of God, in refpe6l of his bodily Shape, as well as his Soul, for if the Man jid:.m\ Soul was created in the Image of God, his Body was created and made in the Image of God alio : For God gave every Creature a Body fuitable to that Life or Sou! he created \ and feeing he hath faid, that he hath made Man his own Image, and hath denied all Things which he hath made to be his Image but Man only •, fo chat Man's Body is the Image and Likenefs of God as well as his Soul, elfe God would have made fome Diftindfion between them. For this, I fay, if God fhould have made Man's Soul like himfelf, and his Body of another Shape, it would have been ridiculous for Mofes to fay that God made Man in his. own Image and Likenefs, if the Body of Man had not been the Image of God as well as his Soul : Let the Reader confi- der that it is the Life or Soul that gives Shape and Form to all Bodies whatfoever, both heavenly Bodies, and earthly Bodies -, and without Life and Soul there can be no Bodies at all, neither in Heaven nor in Earth •, fo that if God made Man in his own Image and Likenefs, and breathed in him the Breath of Life, which was his holy Nature, whereby Man became a living Soul : So that if the Soul of Adam was of God's holy Nature, fo was his Body of God's holy Form, Shape, and Likenefs -, alfo elfe God did not make Man in his own Image, he made but Part of Man in his own Image and Likenefs, and not the whole Man \ which is horrible Wicked- nefs for any Man to affirm, as wicked Penn the Quaker doth. P'or by his AlTertion, he maketh God that great Necro- mancer or Conjurer, to make the Soul of Man in his own Image, anci his Body of another Shape. This Opinion of Penn*^ hath been [ 3 ] been the Caufe that fo many learned Men hath fludied the Art of that Conjurationand Necromancy, and fcveral curious Arts of thu Nature by tlie Figure ; and this Opinion hath been the Caufe of fo many Witches, imagining that Spirits may appear without Bodies, and Spirits raifed without Bodies, as I have fhewed more large in the Interpretation of the Witch of" Endor. This Opinion is itfeJf more darker than Pitch. Again, if Penn the Quaker could feparate the Image of God, the Soul of Man, from the Body, and let me fee God's Shape, image and Likenefs ffand by itfelf, and the Body, that is not God's Image, Shape, nor Likenefs, ftand by itfelf, as blind Penn faith -, then all People might fee what is God's Imacre and Likenefs, and what is not, and fo Men's Minds would be fatisfied, and know God's Image and Likenefs, when they fee his Holy Nature or Seed fland by itfelf, and the Body and Shape of Man by itfelf, which Penn faith is another Shape, and not the Image and Likenefs of God. Again, 1 lliall prove by Scripture, that God himfclf was in the Form and Shape of Man's Body from Eternity, or before the World was made, or before he created this vifible World, and all other Creatures here below j and becaufe the Beginning of Man is but as Yefterday, five thoufand odd hundred Years ftanding, and cannot comprehend by its Reafon what Eternicv is, nor how to conceive that the Eternal Being, which we call God, fhould admit of any Form, Shape, or Likenefs, at all, in its own Beings yet the Reafon in Man will call God the Being of Beings, and that this Eternal Being hath given Forms and Shapes to all other Beings, but hath no Form nor Shape of its own. This is the Imagination of Reafon in Man j this is the Angels Nature that was cafl down from Heaven upon this Earth, and this Imagination of Reafon, is that which is re- ierved in Chains of Darknefs until the Judgment of the Great Day ; and PFilliam Penn the Quaker is one of thofe Angels that was cafl down in the Seed of that Reprobate Angel who deceived £tv, and is rcferved in Chains of Darknefs until the Judgment of the Great Day j (his I know to be true. But to the Matter in Hand, to prove by Scripture, that God wa^ in the Form and Shape of Man's Body as well as his Soul, before -the World was j I defirethe Reader to obferve, that Things of this B 2 Nature [4] Nature cannot be underftood but by Faith *, for as the Reafon in Man is the Evidence of Things that are feen by the natural Sight, or Light of the Eye, hc-re in this World, as the natu- ral Light, Sight, and Underftanding in Man, it doth didrn- gui(h Things by their Forms and Shapes-, a Horfe of one Shape, a Cow of another ; and fo of Sheep and Dogs, and al! other Creatures elfe here in this World, that hath the Breath of Life in them, they are diftinguifli-d by their Forms and Shapes. Now, if any of thefe Creatures that have the Breath of Life in them, if they had no Body, Form, nor Shape, how could ycu give that Breath of Life a Name ? What would you call it ? As for Example j a Hori'e hath the Breath of Life in him, and is a ftrong Creature ; now, if this Horfe had no Form nor Shape, what would you call him? Or v/hat Work would he do for you, if he had no Body, Sh;ipe, nor Form for his Breath ef Life to dwell in ? For this, I lay, there is no Breath of Life can proceed, or have any Being at all, bur in a Body and Shape J for there is no Shape in Breath of Life; and where there is no Body nor Shape, there is no Breath of Life at all ; for there can be no Breath of Life at all without Body, Form, and Shape-, therefore, the Reafon of Man hath given Names to every Creature that hath the Breath of Life in theirj, accord- ing to the Form and Natures of their Bodies, and Shape of them. So like wife, F] For true Faith is the Subflance of thefe Things hoped for, by him that hath Faith in his Heart, and the Evidence of Things, he never faw by the Eye of Rcafon, nor by the Sight of the natural Eye. I know thefe Things will be looked upon by un- believing Men as idle Tales; yet thefe Things may be under- ftood by Faith, as well as Paul did underftand by Faith, that the Worlds were framed by the Word -of God. So that the Reader may fee, that God hath framed tv/o Worlds by his Word ; that is, the Celtftial World, where none but Spiritual Bodies are, and this Terreftial World, we now lee, where none but Terrt-ftial and Natural Bodies are-, where is Mor- tality increafing and decreafing continually, as long as this World doth lait ; fo that by Faith a Man may as well under- ftand, and know what Subftance and Matter God made An- gels, and ail other Creatures of, in that World above, which is called the World to come (becaufe it is yet to come to us) as- to know by Faith, that this World was framed by the Word ot God, or had a Beginning, or ever fliall have an Ending. Thus, by Faith, a Man may fee as perfectly what God is in Heaven, above the Stars, and what Creatures God hath created there in a Celeftial State, and what their Forms, Shapes, and Natures are, as really as a Man may fee the Glory, Perfons, Forms, and Shapes of Kings and Princes, and the Forms, Natures, and Shapes ot all living Creatures under the Firmament of Heaven, by the Eye of Senfe and Reafon. Thus the Reader may fee, that Faith is the Subfiance of Things hoped for ^ and the Evidence of Things not feen^ by the Eye of Senfe and Reafon. In the next Place, I fliall interpret thofe Scriptures Penn brings to prove, that God is not in the Shape of a Man, in Refptft of his Body, and that Man, in Refped of his Body, is not the Image of God. Thefe are P(?«»*s Words, and the Scripture he brings to prove it, is Deut. xxxiii. 26,' 2 7, where it is faid. There is none like to the God of Jefhurun, who rideth upon the Heaven for thy Help, and in his Excellency on the S'y > the Eternal God is thy Refugey and underneath are the everlaji- ing Armv, and he fhall thrufl out the Enemy from before thee^ and fay^ Deflroy them. A/«^^/(?/0/;'s Anfwer and Interpretation. Let the Reader mind, that this Place of Scripture doth no ways prove that God is not in [ 8 ] m the Shape of a Man, and that Man, in Refped of his Bodjr, is not the Image of God ; but doth prove altogether that Man IS the Image of God, in Refpeft of his Body, as well as his .*!»oul. Mind, that the God of Jejhurun^ fpoken of here by Mofes^ is that very fame God Mofes fpeaks of Gen. i. 26. And God /aid. Lei us make Man in our Image^ after our Like- nefs. In verle 27. So God created Man in his oivn Image, in the •Image of God created he him, Male and Female created he the?n. Thefe Words the Reader may fee are plain. Now the Queftion is. Whether Mofes did really believe, when he wrote thofe Words, that God made Man in his own Image and Likenefs : I do leally believe that Mofes' Faith did caufe him to fpeak as he -did believe 3 as David faid, in another Cafe, I believed ^ there- fore, I f pake. And that Mofes'' Faich did fee, by Revelation, that God was a glorious fpiritual Body, in Form and Shape fike a Man, when God created Man, and from Eternity, elfe Mofes would never have written thofe Words without any Di- ftindlion •, and this was the Prophets Faith, and the Apoftles Paich J and I am of that Faith, being made Partaker of the like precious Faith and Revelation of Mofes. Likewife, I know that Mofes's Faith was, that Man, in Refped of his bodily Shape, is made in the Image of God, and that God's Perfon, Body, and Shape, though Heavenly, Spiritual, and Glorious, was, in Porm and Shape, like a Man from Eternity, and is fo ftill, and will be of the fame Form and Shape to Eternity. J wonder how the Imagination of Reafon in Man came to derogate from the Senfe of fuch plain pofitive Words, to imagine the Soul of Man to be the Image of God, and not of his Body $ fo that one Half of Man is the Image of God, and the other Half iiot. I know the Caufe is, that the Imagination of all Men in the World, are by Nature, in Chains of Darknels, and fhall be referved in Chains of Darknefs until the Judgment of the •great Day ; then fhall all Men know that God was in the Form and Shape of Man's Body, as well as his Soul, and that Man's Body was the Image of God, as well as his Soul j but ail Men /hall not fee God Face to Face, only fuch as did believe he had a Face and Body in this L.ife. ■Secondly, This God of Jefhunm is the God o'i Abraham., •l\\t God of Ifaac^ the God of Jacob -, the God of JefJjarun was [9l was the God of Jacoh or of Jfrael, and God made Mofes King in Jejhurun, that is, Mofes was made King, to lead and guide the Inheritance of Jacoby in that he gave forth a Law to the Children of Jfraely as you may fee in the 4th and 5th Verfes of this Chapter. Mofes commanded us a LaWy even the Inhe- ritance of Jacob : And he was King in Jefhurun, when the Heads 0} the People ^ and the Tribes of Ifrael, were gathered toge- ther : So that the God o^Je/hurun was the God of Jfrael^ or the God of Jacob. The fame God that made Man in his own Image, and that fpake to Abraham^ Jfaac^ and Jacobs and did appear unto them in the Form of a Man, and made Cove- nants and Promifes unto them, that their Seed (hould be his Inheritance ; and Mofes was made King here on Earth, of the God o^Jefhurun^ Inheritance^ fo that this Scripture makes not to Penn's Purpofe to prove, that Man is not the Image of God, in Refpedt of his bodily Shape, but altogether the contrary. In this Chapter, Mofes blefTdth the twelve Tribes of Ifrae!^ and bltfling them, he inftruded them, and encouraged them to truft in that God, that had done fo many wonderful Things by his Hand in the Midft of them : Saying, there was none, meaning no God, like unto the God oi je/hurun'^ihut is, there was no God like unto the God of Jacob, God of Ifrael , who rideth upon the Heaven for thy Help, and his Excellency on the Sky. Verfe 27. ^he Eternal God is thy Refuge ^ and underneath are the everlajlir/g Arms 5 and he /hall thruft out the Enemy be- fore thee^ and fhall fay^ Dejiroy them. What doth this fignify as to God's Form, being like unto Man's Body, becaufe there is no God like unto the God of Jefhurun ; therefore (hall we conclude, that Man's Body and Shape was not made in the Image of God, as well as his Soul, becaufe there is no other God, nor Man, can do thofe wonderful Things as the God of Jefhurun did. Thefe Words oi Mofes were only to encourage the People to truft in that God, that had brought them out of Egypt, with a high Hand, and parted the Red -Sea, that they might go on dry Land, and had thruft out their Enemies before them : So that thefe Things they had Experience of, might caufe them to truft in the God of Ifrael^ or in the mighty God of Jacob, and not rebel againft him. C CHAP. [ 10 3 CHAP. III. BECAUSE there was no God could do fuch mighty Works,, not like unto the God of Jejhurun^ even the God of If- raely who ridel h upon the Heaven for their Help^ which no other God can do, and his Excellency on the Sky, to help his People Ifrael -, for he could defcend in a Pillar of Fire by Night to help his People, and defcend in the Pillar of a Cloud by Day^ to difcomfort his People's Enemies j fo that the God of Je" Jlonnin, being a fpiritual Body, can defcend in a Cloud from the Sky, and afcend in a Cloud to the Sky again \ fo that a fpi- ritual Body may be faid to ride upon the Sky in his Excellency^ which no other God can do -, and, in this Regard, there is none like unto the God of Jejhurun^ the God oi Jacob, the Eternal God, who created Man in his own Image, who, Mofes faid, in ver. 29, Happy art thou, O Ifrael : Who is like unto thee, O People, Javed by the Lord, the Shield of thy Help ! and fo forth. This is the true Interpretation of thefe Scriptures, fo that the God of Jefhurun is the fame God that made Man*s Body and Shape, in his own glorious Image, and that the God oi Jefhu- run, which none was like unto, was, at that Time, in Form like a Man's bodily Shape, only God*s Body was fpiritual, heavenly, and glorious i therefore able to ride upon the Heaven, and upon the Sky, which no other God nor mortal Man could do : . Therefore, none is like unto the God of Jejlmrun, the mighty God of Jacob, who made Man in his own Image and Like- nefs, in Refpedl of his bodily Shape, as well as his Soul. This. was the true Meaning of Mofes •, only this Hint 1 would give ■ the Reader to underftand, that the Imagination upon the Heaven, and upon the Sky, without a Body, wiien the unclean Spirit of Imagination goeth out of a Man, it rideth upon the Sky, without a Body, feeking Reft, but can find none j fo it returns . into the Body again, and there abides till Death •, becaufe no Reft can be had to any Spirit whatfoever without a Body ; therefore it is that none is like unto the God of Jefhurun, who rideth upon the Heaven, and upon the Sky, with his fpiritual Body aad Soul together, becaule his Spirit and Soul, though, it. [ II ] it be the Eternal Spirit, it cannot be without a Body eter- nal alfo. Page 7, Penn quotes i Kings viii. 27, and 2 Chron. xxvi. 6. 18. to prove that God was not in the Form of a IVIan, when he made Man in his own Image ; the Words were Solo?non's Words, when he built the Temple ; his Words are thefe : Bus will God indeed dwell on the Earth I Behold^ the Heaven and the Heaven of Heavens cannot contain him ! Penn^s Words to this; faith he, If the Earthy on which dwells fo many Millions of Men^ he not able to receive God as he is, and in Coinparifon of limitting him to any Place fuitahle to fuch a Body J as Muggleton faith, he hath the very Heaven, and the Heaven of Heaven; cannot contain hi?n ^ certainly ^ faith he, this iijimcnje and infinite Being muft be of a larger Extent than the Proportion of a mortal Man, his own Creature. Anfwer. What an ignorant Conclufion doth this ignorant blind Anti-ChriRian Quaker draw from thefe Words of Solo- mon. As to thofe Woros of Solomon, I fay he was no lr*enman of Holy Writ j therefore, his Words nor Books he writ, were no true Ground of Faith to others, for he had no true Faith himfeU ; if he had, it would have kept him from that Hid Fall he had when he was old, as may be read at large. Neither was Solomon\ Books writ by Infpiration of the Holy Spirit of Faith, as the Prophets and Apoftles Writings were j therefore, it is faid, that all Scripture is given by Infpiration, and Holy Men fp.ike as they were infpired by the Holy Spirit : But Solo^ inon was never counted by the Prophets nor Apoftles a holy Man *, he is commended for natural Wifdom above all that were before him, and that fhall come after him, and for legal JulVice and Righteoufnefs between Man and Man, when he came firft to poffcfs the Kingdom \ but he was never counted an holy Man, but rather unholy, in that his Heart was not perfed before the Lord, as his Father David's was, but did fall to horrible Idolatry ^ fo that Solomon was no Scripture Writer. This I prove by Chrifi's own Words, after he was rifen from the Dead ^ fee Luke xxiv. 27. And beginning at Mofes and all the Prophets, he expounded unto them in all the Scriptures, the Things concerning himfelf. And in Verfe 44, of that Chapter, he fpeaketh more fully to it. And he faid unto them, Jhefe are the C 2 Words [ .a] IVords that I fpah unto you^ while I was yet with you^ that all Things muff he fulfilled which were written in the Law of Mofes, and in the Prophets, and in the Pfalms^ concerning ?ne. So that Chrifi doth exclude Solomon from being any Scripture Writer ; becaufe Solomon was no prophet, neither had he the Spirit of Prophecy, neither did he ever write any Thing con- cerning Chrifi*s coming in the FJerti, as Mofes, the Prophets, and David his Father, who wrote the Pfalms, did ; fo that the Reader may fee that thefe Words, that Penn brings to prove, shat God is of fuch a vaft Bignefs, that the very Heaven, and Heaven of Heavens cannot contain him, is no Scripture nor Ground of Faith for any iVIan ; neither do thofe Words any ways, in the ieaft, difprove that the Eternal God was not in the Fx)rm and Likenefs of Man, when he made Man in his own Image. I confdfs that Solomon was a wife Man in Things of Na- ture, beyond all that were before him, or fhall come after him, even beyond his Father David -^ but in fpiritual and heavenly Things David was beyond him, and David did believe that God was in the Form and Shape of a Man from Eternity, how clfe could David in the Spirit of Prophecy, fay, The Lord faid unto my Lord, fit thou on my Right-hand, till I make thine Enemies my Fcotffool : So that David did really believe that God, who was in Heaven, is Lord, and Creator of both Worlds, would take upon him his Seed in the Womb of a Virgin, and fo become David's Son ; fo that David^s Lord is become David's Son. If any can underftand this Myftery any better than thofe Jews did that talked with Chrifi, when he alked them this Queftion, let them underftand ir, and it will be for their good. So that Davids Lord was in the Form of a Man, before he became David's Son ; and when he had taken David's Seed up- on him, and fo became David's Son, he was in the Form and Shape of a Man alfo j fo that God never was in any other Form or Shape, but the Form, Shape, and Image of a Man ; and whoever apprehends otherwifeofGod, as I myfelf once did; are in a great Error; for when I apprehended God to be fo big as Solomon and Penn the Quaker doth, that the Heaven, and Hea- fim ofBtavens connot contain him^ I had no Peace, becaufe 1 couki find ['3] find God no where •, for fuch a God that cannot be contained, nor confined to no Place at all, neither to Heaven above, nor to the Earth beneath, is no God at all, but the mcer Imagina- tion of Reafon and the Devil : For if God be fo big, with- out any Form or Shape to fill the Heaven^ and Heaven of Heavens^ fo that three Heavens cannot contain him, his Bulk is fo big, and yet an Infinite Spirit, without any Form, Nature or Subftance -, indeed fuch a God as this cannot be in the Like- nefs of Man's bodily Shape, neither could Mofes properly fay, that God made Man in his own Image, neither in refped: of his bodily Shape, nor of his Soul; except PennmW infer that the Soul of Man is an Infinite Spirit, and may live with- out a Body, and being the image of God, the Heaven^ and. Heaven of Heavens cannot contain the Soul, after it is gone out of the Body : This ridiculous Inference will follow this vain Conceit of God being a Great and Infinite Spirir, without any Body, Form or Subftance : And by Penn's Aflertion, all other Creatures that have Lite in the Seed, may- be the Image of God as well as Man ; tor if God be fo big, that the Heaven of Heavens cannot contain hi?n j then this Earth, and the Creatures therein muft contain him, and fo a Man may find God as well here upon Earth in other Creatures as well as Man, even as in Heaven. So tliat the Reader may fee, that if they have any Faith in the Scriptures, that this Immenfe, as Penn calls it, . even God, the Infinite Being, is of no larger Extent than the Proportion of a mortal Man, his own Creature. So much in Anfwer to Penn*s fecond Scripture Proof. CHAP. IV. 3'pE iViV*s third Proof of Scripture, Pfal. xl. 12. ^ho hath meafured the Waters in the Hollow of his Hand, and meted out the Heaven with his Span, and comprehended the Dufl of the Earth in a Meafure, and weighed the Mountains in Scales^ and the Hills in a Balance. Penn*s Words to this. He that cannot riieafure the Waters in the Hollow of his Hand^ and mete out the Heaven with his Spaft, [ h] Span^ and comprehend Ike Dujl of the Earth in a Meafure^ and weigh the Mountains in Scales^ and the Hills in a Balance^ is not the true God : But a God of Man's Stature can never do that ; therefore the true God is not iuch a one, neither can fuch a one be the true God. Anjwer. Penn thinks he hath drawn a ftrong Argument from this Scripture, to prove, that God is not in the Form of a Man, nor of the Stature of a Man. This is right Antichriftian- Quaker.liinfer, that God's Hand 13 the Veffel or Foundation to bear up the Waters of the Sea •, which indeed is nothing but the very Earth under the Waters, which Penn calls the Hollow ofGod*s Hand. Likewife Penn doth imagine, that God*s Hand is fo big that he can fpan from one End of Heaven to the other, and that God's Comprehenfnn and Underftanding is fo big and large a Meafure, to hold all the DuR of the Earth in it ; and that God is fo big, even as a Pair of Scales or Balance, in which he hath weighed the great Mountains and the Hills in. CHAP. V, READER, fuffer me a little to dcfcribe the Quaker's imaginary God without a Body. Penn faith, God is an Infinite, Great, Vafl Spirit, without any Form or Shape at all, and holdeth the Waters in the Hollow of his Hand. Now the Hollow of this imaginary InfiniteSpirit's Hand, is that Hol- low that Earth holdeth the great Seas, and Waters of the Earth, this is the Hand Of an Infinite Spirit that hath no Body. 2. The Firmament of Heaven, the Subftancc of it is the Span of an Infinite Spirit without a Body. 3. That this Infinite Spirit without a Body can comprehend and underftand, and hold all the Dufl: of the Earth in its Head, yet a Spirit without a Body. 4. That this InfiniteVaft Spirit without a Body, can weigh the Mountains in Scales, and the Hills in Balance, without a Head of Under- ftanding. Here the Quaker's God is defcribed, he holdeth the W^aters in the Hollow of his Hand, yet hath no Hand. 2. He fpanneth out the Heaven with his Span, yet hath no Fingers nor Thumb. 3. He comprehends the Duft of the Earth in a Meafure, yet hath no Head. 4. He weigheth the Hills and Mountains in a Balance, yet hath no Arms, nor Body. This is the Quaker's God which they do worlhip, and this is the Quaker's Faith, elfe Penn would never have brought this Scripture, [ ^7 ] Scripture^ to prove that God is not in the Form of a Man, nor no Form at all. Yet the Scriptures fpeaks of God having all Parts as a Man hath, as here in this Place the Prophet fpeaks of God's Hand, and of his Comprehenfion, which mufl be in the Head •, Mofes tells us of God*s Face, Thou canjl not fee my Face and live ; and Heaven is God*s Throne, and Earth is his Footftool ; and that God hath a Nofe and Breaft, and Thighs and Arms, and Fingers, and Right hand and Left-hand j the Sheep fhall (land on his Right-hand, and the Goats on his Left-hand ; thefe Exprcflions the Scriptures are full of : Therefore it is for certain that I\/lofes and the Prophets did believe and know that God was in the Form of Man, when he faid. Let us make Man in our own Image je]k the Prophets would never have talked fo oft of God's Face, Arms, Hands, Breaft, Nofe that fmel- led a fweet Savour, Legs and Feet, if God had been no Form at all, as Penn doth vainly imagine. And if it be granted that God was in any Form at all, when he created this World, is it not the fafeft and the beft Faith, to believe he was in the Form of a Man, feeing he faith, he made Man in his own Image and Likenels ? Elfe thofe Words of Mo/es cannot be true ; for an Infinite Spirit, without Body and Shape, could never have made Man in his owa Image and Likenefs, except he had made Man an Infinite formlefs Spirit, without a Body as him- felf is i as Penn doth affirm, that God hath no Form nor Body, nor Likenefs at all, but an Infinite Vaft Spirit, that fills all Places at one Time, which in EfTedl is an Infinite Nothing: For if God had no Body nor Form of his own at all, then ic will follow, that he muft be an Infinite Nothing at all ; or elfe he muft be the Earth, the Waters, the Air, the Firmament, the Sun, che Moon, the Stars, the Life of every Creature, both rational, and fenfitive, and vegitive Creatures, even the AH in All. To conclude, there is nothing in Heaven above, nor in the Earth beneath, nor in the Waters, but God himfelf ; for if God cannot be confined to no particular Place, as Penn faith, he muft partake of the Miferieshere on Earth, as well as the Joys of Heaven : Why ? Becaufe he cannot be confin'd to Heaven, which is the Throne of Glory, but muft be here on Earth his Footftocl at the fame Time ; fo that no Place is D empty [ xS ] empty of God's t^refence, no not fd much as Hell, but God is prefent there at one and the fame Time. This is Penjt the Qua- ker's God, as doth appear by the Inference he draweth from thefe Scriptures afore- mentioned. For the Reader*s Sake, I fliall interpret thofe Words of Scrip- ture, how God may be faid to have meafured the Waters in the Hollow of his Hand: The Meaning is, That in the Beginnings when God created the Heaven and the Earth, the spirit of God moved upon the Face of the Waters. Gen. i. 2. For the W^aters were over the Face or the Earth, and did cover the Earth; there- fore it' is faid, I'hat Darknefs was upon the Face of the deep Waters j and God's Spirit, that is, the Word of his Power, moved libon the Face of the Waters*, and by the Voice of God entring and moving upon the Face of the Waters, he created Light out of the Subftanceof Water. For the Reader muft mind, that by the Word of God theWorlds were framed. ■ The Word of God may be called the Spirit of God, in that no W^ord can be fpoken but it muft proceed from a Spirit, and a Spirit cannot utter Words but from a Body •, fo that there muft be Body, Spirit and Word, and all but one Being-, neither can any one of thefe Three be deftroyed, but all Three are de- ftroyed •, and if one of thefe Three do live for ever, all Three do live for ever ; becaufe they all Three are but One, entire diftind Being of itfelf. But let that pafs. So that God, by his Word, moving upon the Face of the Waters, he created by his Word, out of that Subftance of Water, the Surt, Moon, and Stars •, by his Word he made them Bodies of Light : But before he made the Sun, Moon and Stars, he created by his Word, out of thofe Waters, that was over the Face of the Deep, the Firmament of Heaven, it was made by the Word of God, out of that Subftance of Water that was upon the Face of the Deep in the Beginning j and this Firmament is called Heaven, which God made of that Water that was over the Face of the Deep ; and this Firma- ment which God created out of the Subftance of Water, h doth compofe the Globe of the Earth round, fo that the Earth ftands in the Midft of the Firmament ; fo that the Firmament is underneath the Earth, as it is above the Earth, and by theWord of the Lord the Eatth ftandeth in the Midft: of the Firmament upon [ ^9] qpon nothing, but by the Word of God's Power when he created ic ; only this obferve, though God maketh the Earth to ftand upon nothing ; yet he did not make the Earth itfeJf, the Subftance of Earth of nothing, but the Subftance of Earth was an eternal Chaos ; for God never made any Thing of no- thing, though he maketh a Subftance to Hand or hang upon nothing : And ihofe Bodies of Light, the Sun, Moon and Scars, God fee them in the Firmament of Heaven, to give Light upon the Earth : And after God had m^de the Firmament of Heaven, and thofe Lights aforefaid, out of the Subftance of that Waters that was over the Face of the Earth, then God f.iid to the Refidue of the Waters, Let the Waters under the Heaven he gathered together unto one Place, and let the dry Land appear; and it was fo. (As in Verfe 9.) This one Place wliere the Waters were gathered together, was the Hollow of God's Hand, becaufe God, by his Word, caufed the Wa- ters to gather together into that Place he appointed them, even to that one Place they now remain : And this was God's Handy-work, and in this Senfe God may be faid to have meafured the Waters in the Hollow of his Hand, becaufe he prepared a Place in the Earth by his Word fpeaking, to hold the Waters in a hollow Place in the Earth, both deep and large, to hold thefe deep Waters in this deep Place in the Earth ; and thele Waters are called Sea : So that the Deep, that holdeth the Waters of the Sea, may be called the Hollow of God*s Hand, and that he doth hold the Waters of the Sea in the Hoilov/ of his Hand, becaufe he keepeth the Waters of the Sea in its Bounds, in that he hath fet a Governor, the Moon, over the Waters, to ebb and flow, and keep them within Bounds. CHAP. VI. AN D as for God's meting out the Heaven with a Span, that was when God created the Heaven in the Beginning, Gen. i. i. The Heaven is the Firmament, as I faid before, and God hath, by hisWildom, and Power of hisWord, meted out the r) 2 Firmament Firmament of Heaven, to compafs the Earth, as I faid before y and being God*s Handy-work in the Creation, at the Begin- ning, it may properly be faid, that he hath fpanned out the Firmament with his Span : And whereas he comprehended the Duft of the Earth in a Meafure, that was when God had,, by his Word fpeaking, caufed the Waters to be gathered into one Place, then the dry Land did appear, as in Ferfe 9, and it was fo 'y then God could comprehend the Duft of the Earth in a Meaiure: Why J- Becaufe he could then fee the Length and Breadth of it, and did fee that the Duft of the Earth would be a Place fit for all mortal Creatures, which he intended to make, to live in ; and God did meafure in his Wifdom, and LTnderftanding, and Counfel, the Length and Breadth of this dry Land that did appear ; and God knew it would ferve for a good Ufe, for mortal Creatures to live and inhabit in, to fet forth his Glory in the Creation •, and in this Senfe God may be faid to comprehend the Duft of the Earth in a Mea- fure. 3. God may be faid to have weighed the Mountains in Scales, and the Hills in a Balance 5 that is, when the Waters were ga- thered into one Place, by the Word of the Lord in the Begin- ning, then did the Mountains and Hills appear in Sight ; and when God faw them, he weighed the great Mountains and the lefTer, in the Balance of his Mind, and he faw that the Moun- tains and Hills of the Earch weuld be very good, and ufeful for thofe Creatures he did intend to create ; for the Hills and Moun- tains of the Earth were covered with Water, before the Spirit of God moved upon theWaters, in the Beginning, when God created this vifible World, as it was in the Days of Noah^ when the World was drowned, as may be feen, Gen. vii. 19, 20. And the Waters prevailed exceedingly upon the Earthy and the Ark w.ent upon the Face of the Waters ; and the Water prevailed exceedingly upon the Earthy and all the high Hills that were under the whole Heavens were covered, fifteen Cubits upwards did the IVaters prevail, and the Mountains were covered : Thus the Hills and Mountains were covered with Water, before God created thisWorld, in the Beginning, as Mofes doth declare j and in this Senfe God may be faid to have v/eighed the Moun- tains in Scales, and the Hills in a Balance of his own Wifdom, Counfel [ai ] Counfel and Underftanding j and yet the Perfcn of God no bigger then a middle ftatured-Man. This is the true Interpre- tation and Meaning of the l^ rophtt If c2iah*s Words. Much more might be faid in this Point, but it would be too large, hoping that the Reader will underftand what is written as to this Point. 4. Penn quotes Ifa. x\. 18, 19, 21, 22. to prove that God is not in the Form of a Man : His Words are thefe : 7o whom then will you liken God? What Likenefs will you com- pare unto him ? The f-Forkman mellelh a graven Image, and the Goldfmilh fpreadeth it over with Gold : Have you not known, have yoH not heard, hath it not been told you from the Bepn- fling, have you not underjlood froin the Foundations of the Earth \ it is he that fits upon the Circle of the Earth, and the In- habitants thereof are as Grafhoppers, that flretches out the Heavens as a Curtain^ and fpreads them out as a Tent to dwell in ? Anfw. What doth this fignify to Penn*^ Purpofe, or any wife doth prove that God is not in the Form of a Man ? He gives no Interpretation, nor Meaning at all, of thole Words of the Prophet Ifiiah : For the Prophet doth in this Place upbraid the Houfe of Ifraef for making of graven Images, and worfhipping them for Gods : Now thefe People that did make thefe graven Images, and did worfhip [hem for Godsl were the Children of Jacob , whom God had chofen above al People in the world elle •, and that they ought to worfhip the God of their Fathers, Abraham, Ifaac and Jacob j whofe God was he that made Man in his own Image and Likenefs, who fpake to Abraham, Ifaac and Jacob ^ and Mofes, and to their Fathers, the twelve Patriarchs -^ they that knew God to be in the Form of Man in Heaven, they never made any graven Images as Gods to worfhip ; but thofe Children of Jacob, that were ignorant of God's Form and Nature, they made Images as the Heathen did, to worfhip them as Gods, and they made their Gods of leveral Forms j fomctimes like a Caftle, or like a young Bull, and lometimes like a Giant and other Images after the Heathen Manner-, and this making of graven Images of Wood and Stone, gilded over with Gold, and confecrateth it for a God, and fall down and worfhip the Work of their own Hands j as if this Image had created the [ "-* ] the World, and all Creatures therein, and brought them out of the Land of Egypt. What is this to Penn\ Purpofe ? This doth no Ways prove that God is not in the Form of a Man, nor that Man is not the image of God, in refpedl of hjs bodily Shape •, but Penn gives no Interpretation nor Meaning of thefe Words of the Prophet Ifa'iah^ he only names the Words of the Scriptures, and fo leaves it. Now it will be neceflary to give them the Meaning of thefe Words of the P/ophet Jjaiah ; To whom will you liken God ? What Likenefs will you cotnpare unto him ? The Meaning is this: You idolatrous minded People, to whom then will yoy liken God ? What Likenefs will you compare unto him ? The Reafonof Man fiith. We will get cunning Workmen, thatcan carve Wood and S.one, and that is skilful in melting of all Sorts of Metals, and of Silver and Gold ; the Workman that can carve Wood and Stone fhall frame us out a God, that ihall perhaps be like a Giant, like a Man, or like a Calf, or fome other Creature, as the Power in Being would have it j and when the Workman at carving hath done his Part, then the other skilful Workman at melting of Metals of Silver and Gold, with the Advice of the Goldfmith, fpread- eth it over with Gold, and when it is finifhcd, and made glorious to the natural Eye fight, it is dedicated and con- lecrated by the Priefts and Powers to be a God ; and that all that are under that Power, muft fall down and worfhip that golden Image, as in Dan. iii. i. Nebuchadnezzar the King^ made an Image of Gold^ whofe Height was three/core Cubits^ and Breadth thereof fix Cubits -, he fet it up in the Plain (?/Dura, in the Provi.^ce of Babylon. And in the 2d Verfe, The King did dedicate this Image to be wcrfhipped by all his Noble Lord's and People of his Reahn. Now what Form or Shape this great Image was of, is not made manifeft ; whether it was in the Form, Shape or Likenefs of a Man, or like a Calf, or any other Creature, is not fpecified ;, but of what Form foever the image was like, it was dedicated to be a God, to be worOiipped, and it is very like this Image had Eyes, but could not fee j and Ears, biit could not hear j and a Nofe, but could not fmell ; and Feet, but could not walk , and a Head, but could not underftand and a. Mouth, but could^^ot fpeak through the Throat •, as David faith: [ ^3 ] faith: Yet this Image mufl: be a God, the King's own making, and all People muft fall down and vvorn^ip this golden Image as God, that could neither fee, hear, nor (peak. And fuch kind of Gods as thcfe, did the Children of Ifrad worlhip, and forfook the Living God, that fpake to their Fa- thers, Abraham^ Jfciac^ and Jacob ; therefore did the Prophet Jfaiah rtprove them for making of graven Images, and dedi- cating them for Gods, to worfhip them j fo that they did liken the Living God, thar created tp-e Heavens and the Earth in the Beginning, and that fits upon the Circle of the Eanh-, he who hath laid the Foundations of the Earth, likewife he hath ftretched out the Firmament of Heaven as a Curtain, and fprcad them out as a Tent, to dwell in the Living God ; may be faid to fit upon'the Circle of the Earth, becaufe he hath laid the Foun- dation of the' Earth by his Word, and he knoweth by his Wifdom ar.d Undcrft inding, how the Earth hangs and ftands upon nothing, as the Reafon of Man can fee, yet it flandeth ifirm; and no God clfe can remove it out of its Place, nor caufe it to fall ; fo that the Living God, by his Wifdom and Power, knoweth how the Foundation of the Earth was laid in the Beginning, when ^ he created all Creatures here in this World, and the Earth for his Footlfool ; it being the mo.ft inferiorefl Work of all God's Creation; fo that by his Wifdom and Power he may be laid, to lay the Foundations of the Earth: Now let the Reader confider, that he fiith the Foundation of a Tower hath Matter and Subftance to lay the Foundation with, for without Matter and Subftance no Foundation can be laid ; fo when God laid the Foundation of the Earth, there was the Matter and Subftance of Earth, before he ' laid the Foundation of the Earth ^ elfe it could not properly be fiiid that God laid the Foundations of the Earth, if the Earth had not been before he created it in the Beginning, and if it be granted that the Earth and Waters were before God created the Heavens and the Earth in the Beginning, as is moft true they were -, then I fay, the Earth and Waters muft needs be eternal ; for the Word create the Heavens and the Earth, doth not fignify that God made them of nothing, neither did God Jay the Foundation of the Earth with nothing, he had Matter and Subftance, 'viz, Earth and Waters, which were eternal Sub- [ Ml Subftances, for the eternal God to work upon; for God did never make any Thing of nothing, as Man doth vainly ima- gine. But more of this in the next Point. CHAP. VII. SO that by God's Wifdom and Power in creating the Hea- vens and the Earth, he may be faid to Jit upon the Circle of the Earth : And as for his firetching out the Heavens as a CurtaWy and fpread them out as a Tent to dwell in, the Mean- ing is, that when God created the Firmament of Heaven in the Beginning, he fpread forth the Sky, as we fee, round about the Earth, as a Curtain ; fo that the Sky is under the Earth, as it is over the Earth -, and by his Wifdom and Power, by his Word fpeaking, he hath drawn the Sky or Element, even as a Curtain, over the Face of the whole Earth, that no living Creature that is mortal, may fee through the Curtains of Hea- ven; and, on the other Side of thefe Curtains, God hath made himielf a Tent to dwell in, even a Kingdom of eternal Glory, which no Mortals can fee by the Eye of Senfe and Reafon. This is underflood by Faith only, as 1 faid before ; this is the true Meaning of the Prophet's Words: And this God of Ifrael that did thefe great Things in the Beginning, was he that made Man in his own Image and Likenefs •, and that the Living God was before he made Man in the Form and Likenefs of Man, and in no other Form and Likenefs, only his Body was fpiritual, heavenly and glorious, as I faid before. In Page 8, faith Penn^ In this PafTage is a moft pregnant Over-throw of this vain Opinion. Firft, faith he. That God^ of ■whom Man can make a Likenefs^ is not the true God: And faith. But fuch a one is Muggleton'j, therefore not the true God. Se- condly, faith Penn^ If God was of Mar*s Figure and Stature, then Goldfmiths were able to make his Likenefs : But^ faith he, this the Scriptures utterly deny, and afk. What Likenefs will you ■compare unto him ? Saith he, Therefore God is not in the bodily Shape of Man. jfnfwer. [ ^5 ] Anjwer. Here the Reader may fee the black Darknefs of this Anti-Chriftian Devii, Penn the Quaker j that, becaufe Gold- fmiths, or other Crafts-men, may make the Image of a Man, and fo make the Image and Likenefs of God j therefore God muft have no Body nor Form of his own at alt. Let the Reader confider, that if God hath no Body nor Form of his own, he is in a worfe Condition than the Creatures which he hath made ; for he hath made all Creatures that hath the Breath of Life in them with Bodies, and the Body and Life of all Creatures doth rejoice, and are glad \ and without a Body thert? can be no Life, nor Joy, neither in God, Angels, nor Man, nor no other Creature that hath the Breath of Life. Now (hail any Man that is not ftone-blind in his Underitanding, believe that God, who created and made all Things with Bodies, and yet himfelf hath no Body at all, but is an infinite vaft Spirit, without any Body or Form, or Shape at all of his own ? A Man may as well fay, that a Spirit without a Body may build all the Churches in London that were burned down by the Fire ^ aji to fay, that God, who created the two Worlds Celellial and Terreftrial, and the Creatures therein, had no Body of his own : Or a Man may as well take a beautiful fpirited Woman without a Body to his Wife, and fee how he can love a Spirit without a Body. This is as poflible for Man to do, as it is for Go d*s Spirit to be without a Body: Nay, it is as poflible for the Spi- rit of a Man to build a Tower without its Body, as it is for God to create the two Worlds, and all Creatures therein, without a Body of his own. Again, If God hath never a Body of his own, but is an infinite vaft Spirit without any Body at all, and yet he fills Heaven, and Earth, and the Heaven of Heavens cannot contain him^ Where then is God contained? Sure he is contained fomewhere ! And if the Heaven of Hea- vens cannot contain him, he is of fuch a vafb Bignefs, fure the Imagination of Man doth imagine God's Spirit to be bigger than it is : It is a marvellous Thing to me now, that a Spirit without a Body Ihould be in all Places at one and the lame Time, and fill Heaven and Earth alfo. But by Faith I know, that God's Body is no bigger than a middle- ftatured Man, and tiiat his Godhead Spirit is contained in that Body, only but this Wifdoni, Power, and Glory, doth fill Heaven and Earth, E reUVvei [ a6 ] neither doth the Heaven and Heaven of Heavens contain his Power and Glory ; for he is as well by his Power on Earth, by his Mercies to fome, and his Judgments to others: Nay, his Pov/er is in Hell alfo with the Damned -, fo that God's Power is every where at once, in that he hath written a Law in the Seed of f:very Creature, both in Heaven above, and in rhe Earth beneath, and in the Waters under the Earth j and in this Ssnfe, God may be faid to fill Heaven and Earth, and that the Heaven of Heavens cannot contaih him-, but as to the Perfon and Body of God himfelf, he is contained now in the Heavens only, and his Perfon is contained, when he pleafes, in a lefier Compafs then a Man's Perfon can be contained. But Penn the Quaker hath imagined God to be an infinite Spirit, without a Body, of fuch a vaft Bignefs, that the Hea- ven of Heavens, nor the Earth, cannot contain him ; his Spirit is fo big that it cannot be confined to any particular Place, By this AfTcrtion God is contained in the Air, and in the Earth, and in the Waters, and in the Beafts of the Field, and in the Fowls of the Air, and in the Fifh in the Sea, and in Man, and in the Shape of the Trees, and Grafs of the Field -, by Penn*s Aflertion God is in all thefe, by his great vaft Spirit without a Body ; for he imagines that God is the Life of every Thing-, fo that the Trees could not grow, if God's Spirit were not in the Sap of them, and fo of all Things elfe : Thus ridiculous is learned Penn*s Conceit of God's Greatnefs;, fo that God muft be beholden to the Bodies of the Creatures, which he hath made to dwell in, becaufe he hath never a Body of his own big enough, for his great vaft Spirit to live in : Is not this an abfurd Faith, that Pem the Quaker holds forth, let all fober Men Judge! Mind, Reader, that becaufe Reeve and Muggieton doth de- clare, that God is but in the Form and Stature, and Bignefs of a Man, as is faid by Mofes, and that a Man may carve, and make the Image of iVIan, and fo the Image of God, of Wood or Stone, and worlhip it for God -, fo that Man may make the Image and Likenefs of God, as they do the Image and Like- nefsof Angels, and other Creatures ; muft it therefore follow, that becaufe God's Image and Likenefs is made in the Form of Mans bodily Shape, as is moft true it is j muft Men worfliip this [ ^7 ] thii Image as God, and believe the Image he hath made to be a God? This is great Blindnefs and horrid Idolatry. So that becaufe there may be an Image of God made by Man, there- fore Penn will not have God to have any Body or Form at all, but an infinite formlefs Nothing, fo that no Image can be made of an infinite Nothing. This is Pe?2n*s God that he doth worfhip, and while he leems to worlhip a God that hath no Form at al], he becomes the greateft Idolater ot all, and worfliips every Form for God, as the Light in Man is his God, the Life of the Beads of the Field is his God, the Firmament of Heaven, the Earth, the Waters, the Fowl, the Fifli, the Trees, the Grafs, are his God : For, faith he, God is every where and in all Places at one Time, and never confined to any particular Place, no not in Heaven above, neither can the Heavens contain him, but he is every where, as Penn the Quaker faith. CHAP. VIII. So that he doth worfhip a God, that hath neither Body, Form, nor Shape -, even an infinite Nothing, or elfe a God that is all Forms and Shapes, and the Image and Like- nefs of all Creatures elfe, both in Heaven and Earth, as well as Man's Image and Likenefs: Nay, by this AfTertion of his, God's Spirit or Effence is in the Earth, and in the Waters, and in the Firmament of Heaven, and in the Clouds, and in the Air, and in the Sun, Moon and Stars -, fo that in effed, by this AfTertion, thefe Things are the Body of God, and the Image and Likenefs of God, as much as Man : For if God*s Spirit be of fuch a vaft Bignefs, that cannot be contained nor confined to any one particular Place, but is in all Places at one Time by the Effence of his Spirit, it is fo infinitely big, then the great vafl Earth and Waters, and Air and Clouds, as afore- faid, are all God's Bodies j fo that God muft have fo many Bodies as there is diftinft Subftances ^ fo that inftead of God's being in the Form, Shape and Likenefs of Man, one particu- \i\\' Form and Shape, by Pefin*s AfTertion, ic muft needs follow, E 2 thit that if God be an infinite vaft Spirit, without a Body, and cannot be confined nor contained in one particular Place, it muft be concluded, that God hath fo many Bodies as there is Creatures, and that every fornilefs Subftance is God*s Body, and the Image and L.ikenefs of God, as well as the bodily Shape of Man. This is that Anti-Chriftian Spirit in the Quakers, in thofe laft Times, in Oppofition to the Spirit of ChrijI, who in- spired Mofes, the Prophets, and Apoftles, with Revelation to write Scripture ; and they do every where declare that God made Man in his own Image and Likenefs, in Refped of his bodily Shape, in that God did always appear to the Fathers of old in the Form and Shape of Man, as the Scriptures are full to prove, as followeth. Exod. iii. 2. y^nd the Jngel of the Lord appeared unto him, in a Flame of Fire, out of the Midft of the Bu/h. v. 4. jind when the Lord faw that he turned aftde to fee^ God called to him out of the Mid/i of the Biifh, and faid, Mofes, Mofes. 1. Here the Reader may fee, that God did appear to Mofes, in Form like a Man in theBufhj and God fpake to Mofes, and God was confined to that particular Place, at that prefent ; which no Spirit without a Body can do : For if God's Spirit without a Body be every where, and cannot be confined to one particular Place, but fills all Places at all Times, and no Places neither in Heaven nor in Earth, can be empty of God's Prefence, as Penn doth aflert^ I fay fuch a God as this hath never a Mouth nor Tongue to fpeak ; for this 1 fay, no Spirit without a Body can fpeak any Words at all, but that God that made Man in his own Image and Likenefs, in Refped of his bodily Shape, did appear unto Mofes here in the Bufh, in the Form of a. Man, though in a Flame of Fire, and did fpeak apparent Words unto Mofes, as a Man fpeaks to his Friend. 2. See Gen. vi. 14. ^nd Gcdfaid unto Noah, The End f all Hefh is come before me : And in Gen. vi. i. And God re- niemhered 'Noah and every living Thing: And m Gen. ix. i. And God bleffed Noah and his Sons, and /aid unto thejn. Be fruitful and multiply, and repkniflj the Earth. Chap. ix. and 6th verf«. [ ^9 ] verfe, Who[o jheddeth Man's Blood, by Manfljall his Blood hi (hed \ for in the Image of God made he Man, And in the 9th verfe, And I will efiabliflj my Covenant with you, and your Seed after you. And in the 15th verfe, And I will reinemUr my Co- venant, ivhich is between me and you. And i6th verfe, And I will look upon it, that I may remember the everlafti?ig Covenant between God and every living Creature. Here God did appear to Noah in the Form of a Man, and fpake unto him plain Words •, and he remembered Noah, and God bleffed Noah and his Sons with the Blefling of Frifitful- nefs, and multiplying and replenifliing the Earth, with the Tncrcafe of Sons and Daughters •, and God gave them a Law that they fhould not fhed Man's Blood j Why ? Becaufe Man was made in the Image of God, for in the Image of God made he Man ; therefore did God eftablifh his Covenant with Noah and his S^td after him •, and that God would remember his Covenant which he made between Man and himfelf •, and that God would look upon his Covenant that he had made with Noah, and every living Creature ; and that he might remember his everlafting Covenant between God and them. Here the Reader may fee that God can fpeak Words, which he could not do without a Mouth and Tongue. Likewife we read, that God bleffed Noah and his Sons, which he could not do with- out a Mouth and Tongue -, likewife God gave them a Law, that they ihould not fhed Man's Blood, which he could not do without a Mouth and Tongue j likewife, God did eftablifh his Covenant with Noah, and his Seed after him, which he could not do, had he not a Head like a Man's Head, that hath Wifdom and Underllanding in it, to make Covenants with Man. Alfo God would remember his Covenant which he made between Man and himfelf; fo that God hath a Memory in him, to remember what Covenants and Promifes he makei to Man V hkewife, God would look upon his Covenant, that he might remember his everlafi:ing Covenant between God and them : Here we fee that God hath Eyes to fee, as a Man hath to look, what Promifes and Covenants he maketh with Man, that he might remember to perform them on his Part, though Man fail on his Part : Thefe Things God could not do if he had not Eyes to fee, he could not be faid to look, and if he had -[30] had no Mouth nor Tongue, he could not fpeak, nor utter V/ords, nor make no Covenants with Man ; and if God had no Head, he could have no Wildom, Underftanding, nor Memory at all : For this I fay, a Spirit without a Body, ic hach no Being at all: Why ? Becaufe it is nothing at all, but a Fiction of Man's Brain, that hath proceeded out of his Imaginations. Yet Penn*s God is a Spirit without a Body, that can neither hear, nor fee, nor fmell, nor fpeak, nor re- member; this is Pemi's God that cannot hear, becaufe a Spirit without a Body hath no Ears i nor fmell, becaufe it hath no Nofe J nor fpeak, becaufe it hath no Mouth nor Tongue j nor fee nor look, becaufe it hath no Eyes; nor remember, becaufe it hath no Head, nor Underftanding, nor Wildom. To fum up all, a Spirit without a Body is nothing at all, but a Thing created out of Man's blind Imagination, which hath created to itfelf a Spirit without a Body, which he calls God, and the Imagination of Man hath created to itfelf a Ddvil, to be a Spirit without a Body •, the one Spirit he worfhips for God, and the other Spirit he is affrighted at, as his Devil : Thus he hath created by his Imagination a God, to worfhlp a Spirit without a Body, and a Devil to fright him, a Spirit without a Body alfo: Thus Penn the Quaker doth worfhip a God of his own making, and fo becomes the greater fpiritual Idolater, than thofe that worfhipped the golden Calf. This is Penn*% God that he doth worfhip, a Spirit without a Body- this is none of my God, neither is it that God that made Man in his own Image and Likenefs. CHAP. IX. 3. A G A I N it is faid. Gen. v. 22. Enoch walked with 1% God, 24th verfe. And Enoch walked with God, and he was not, for God took him. So Gen, vi. 6. It repented the Lord that be had made Man on the Earth, and it grieved him at his Heart. Here the Reader may fee, that God is no great vaft Spirit without Body, which can walk and talk with Man ; neither can a Spirit without a Body be capable to repent, nor to have any [ Ji 3 any fuch Paflion as to be capable of Grief of Heart: Why ? Becaufe a Spirit without a Body hath no Heart, to be fenfible of Wrath and Anger, with that which it hath made, becaufe of its Difobedience, nor pleafcd with thofe Creatures which do obey his Will: Why? Becaufe a Spirit without a Body hath no Heart nor Will to be pleafed or offended, nor capable to walk or talk with Man •, neither can a Spirit without a Body be capable to repent, thefe Things belong only to fuch a God that hath a Body of his own •, and the true God being a fpiritual Body in Form like Man, he feeing the Wickednefs of Man was fo great, more great than he thought it would be, when he fuffered the Serpent to beguile Eve, in that the Seed of the Serpent, Men and Women, fliould a(5l fuch Things as were unnatural, as the People in the old World did ; and now God, by Iixperience, faw that the Wickednefs of Man was fo great beyond what he expefled, that it repented him that he had made Man upon the Earth, and he was grieved to the Heart. By this the Reader may obferve, that God did not know all Things part, prefent, and to come ; neither is that infinite that doth •, for if God fhould know all Things paft, prefent, and to come, then there is nothing more for God to know } therefore his Knowledge muft be finite, but the Nature of Infinitenefs is to increafe in new Knowledge, new Joys, and new Glories eternally ; fo that when God faw the Wickednefs of Man was fo great, beyond what he ex- pedted as aforefaid, it repented him that he had made Man upon the Earth, and it grieved him to the Heart: So that now God is refolved in himfeif with a new Refolution, to deftroy the Thing which he had made, by drowning the World by Water. So that God hath a progitive Power in himfeif to increafe in Knowledge and Underftanding, and when any neiv Knowledge doth arife in God, he knoweth how to difpofe of it lor his own Glory, both in the Prefervation and Exaltation of what Creatures he pleafes, and in the Abafement and De- ftrudlion of others of his Creatures. And this is the Nature of Infinitenefs J and of a progitive Power, which is above all Law *, and this Infinitenefs and progitive Power is in the Body of C 3^ ] oF God, even he that created Man in his own Image an/d Likenefs. So that Enoch being an holy Man, in that he believed in God, and in that he was a righteous Man, and did nothing contrary to the Law written in his Heart, God loved his hoiy Faith, being his own Nature, and his Obedience to the legal Law written in his Heart j fo that God walked with Enochs and revealed his Secrets unto him, and fhewed unto him, that God was in the Form of Man from Eternfty •, and Enoch walked with God, in that he did believe God was in a glorious Form like Man from Eternity, and in that he did obey God's Law written in his Heart •, 16 that his Righteoufnefs did exceed all Men that were upon the Earth at that Time ; fo that God revealed unto him glorious I'bings, in that he gave him to know that God was in the Form of Man, a fpi- ritual Body •, and gave him the Spirit of Prophecy, that this fpiritual Body (hould be tranfmitted into a pure natural Body, fo that God (hould be upon this Earth, and eat and drink with Man as a Man. This, and many other wonderful Things did Enoch prophecy of concerning God, in the Books of Enoch, which Noahy Abraham, Lot, laac and Jacob, and the twelve Sons of Jacob did read, as may be feen in the Tefti- mony of the twelve Sons of Jacob, and in the Scriptures, that maketh mention of Enoch, and how he was tranflated. Obferve his Body was tranflated and immortalized as well as his Soul, and his Body went to Heaven as well as his Soul; for this I fay, there never was any Soul or Spirit that went to Heaven without a Body fince the World began, nor never will to the World's End. For if the Soul goeth to Heaven, the Body goeth to Heaven alfo; for God will not endure to have Spirits in Heaven without Bodies, becaufe his Spirit cannot be without a Body himfelf, nor no other Creature he hath made in Heaven nor in Earth ; fo that what Spirits foever goeth to Heaven witho'jt Bodies, God will furely caft them out of Heaven for ever. So that it may be clear to the Reader, that hath Faith to underftand the Scriptures, that Erioch did know and believe God to be in the Form of Man's bodily Shape, a fpiritual Body, and that this fpiritual Body would tranfmute itfelt [ 53] itfelf into a pure natural Body, which was Chrijl^ and that this Chrijl fhould be the very God that fhould eat and drink with Man as Man, and that the Seed of the Serpent fhould put him to Death : Now, if the Man Chrijl Jefus his Body and Soul was the Lord of Life, as the Scripture faith, then cer- tainly he was God when he was upon Earth, and his Soul fuf- fered Death, as the Scriptures are full to prove: But I (hall fpeak more fully to this hereafter. Likewife, it may be clear to the Reader, that no Soul nor Spirit can go to Heaven with- out its Body, and that Enoch's Body was tranflated with his Soul, and fo went both to Heaven, being but one perfonal Subftance, neither can they be feparated one from the other. This is a Handing Truth, but few underftand and believe it. 4. Sec Gen. vi, 8. But Nosh found Grace in the Eyes of ihe Lord', andNo^h was a juji Man^ and perfe5J in his Generation, and Noah walked with God. So Gen. viii. 20. And Noah build- ed an Altar unto the Lord, and took of every clean Beaji, and every ckan Fowl, and offered Burnt- offerings on the Altar. And verfe ai. And the Lord fmelled a fweet Savour, and the Lord faid in his Heart, I will not again curfe the Ground any more for Mans Sake. Here the Reader may fee, that Noah was a juft and perfe(5t Man in his Generation, infomuch that he found Grace in the Eyes of the Lord, in that he walked with God. So that God revealed himfelf to him, becaufe he had Faith to believe God, and he adted the Righteoulhefs of the Law written in his Heart towards Man. For this is to be minded, that God always chofe fuch Men, and revealed himfelf unto them that were righteous in their Generation ; and if Reeve and Muggleton had not been innocent and free from the Breach of the Law written in our Hearts, and righteous in our Generation in thefe laft Times, when fo much Wickednefs hath been adled by the ProfefTors of Godlinefs in thefe Times, God would never have chofen us, nor have revealed himfelf unto us, as he hath, tho* defpifed by the Seed of the Serpent, fuch as Penn the Quaker, and others^ F CHAP. [34] CHAP. X. BIT T the Serpent faid as much by the Lord himfelf when; on Earth, as they do by us -, but let that pafs. Here the Reader may fee that Noah did beheve and know that God was in Form Hke a Man, becaufe he found Grace in his Eyes ;. for Noah knew that a Spirit without a Body had not Eyes nor Heart to fhew Favour : But that God, that was in the Image and Likenefs of himfelf, who had his Eyes in his Head to fee that Noah was righteous before him, God's FTeart did love him, and (hewed Favour unto him, and gave him Revelation,. Knowledge, and Underftanding of himfelf, and of his Form and Nature, and to be a Preacher of Righteoufnefs. So that by Faith towards God, and Righteoufnefs towards Man, he walked with God as Enoch did, but was not trandated as Enoch was, but died, and is in the Earth at this Day ; fo that he fhall not go to Heaven until all the reft of the Saved of the Lord go to Heaven, but his Flefh doth reft in Hope, as David faith,, until the Refurredion. Likewife we fee, that Noah was in fuch a high Efteem with. God, that when he offered up Sacrifices to him, he was fo well pleafed with it, that the Lord faid he fmelled a fweet Sa- vour ; infomuch the Lord faid in his Heart, / will not again curfe the Ground any more for Man's Sake. Here we fee God hath a Nofe to fmell, and a Heart to promife ; fo that except a. Man were Stone-blind, he could not dcnyGod to be in theForm andLikenefs of Man •, for a Spirit without a Body hath noNofe to fmell, nor Heart to promife,. but is without Form, and void of all Senfe ; it can neither hear, fee, nor fmell, nor tafte, nor handle, nor fpeak, nor walk, but is an eternal Stillnefs, as I have heard feveral of the Ranters fay ; and Penn^s God and his Faith is the fame as the Ranters is : This I know to be true. 5. See Gen. xiv. 18. ^«^ Melchizedek, King Son j and this Jefus Chriji was that Mekhizedek that took upon him Abraham''^ Seed, and became Abraham'' '=, Son, and Abraham became God's Father, This is the Myftery of God indeed, yet the Scripture is full to prove it ; for this Chrifi is called the Son of David, the Son of Abraham, the Son of Seih, the Son of Adam, the Son of God. Now mind that all thefe Men were called the Sons of God, before God took upon him the Sttdioi Abraham \n the Virgin's Wombi but when that Child Jefus was born of a Virgin, then thofe Men aforelaid were called his Fathers j fo that David in Spirit called his Son Chrifi, Lord ; and yet he knew at that Time, by the Spirit of Prophecy, that God would take his Seed upon him, and become his Son, and call himfelf Chrifi -, for God took not upon him the Nature of Angels, but the Seed of Abraham ; that is, he took upon him the Seed of Faith that was in Abraham, and not the Nature of Angels, which is the Seed of pure Reafon in the Angels ; fo that God took upon him his own Nature that he breathed into Adam^ even the Breath of Life, that became Seed in him ; that is, the Seed of Faith : Therefore Adam is called the Son of God, and God is called Adam's Son, and Adam is called God's Father, in that Chrifi is called the Son of Adam, the Son of God ; that is, God became a Son as aforefaid, and fuffered Death, and rofe again, and afcended up to Heaven again, from whence he came, and is now an High-Prielt for ever, after the Order of Melchizedek, being now entered into the fame Glory which he had before the World was, and is fat down on the Right-hand of the Majefty on high, in the fame Glory which he had before hcdefcended from Heaven into the Virgin's Womb. Thus the Reader may fee that Eternity became Time, and Time is be- come Eternity again. 6. Sec 6. See Gen. xxviii. 12. concerning God's appearing to Jacah. Jiul he dreamed^ and heboid., a Ladder fet upon the Earthy and the Top of it reached to Heaven j and behold^ the Angels of God nfcending and defcending on it. Verfe 13. And behold^ the Lord flood above it., andfaid, I am the Lord God of Abra- ham thy father, and the God of Ifaac ; The Land whereon thou Heft, to thee will I give it, and to thy Seed. Verfe 16. And Jacob awaked out of his Sleep, and Jaid, Surely the Lord is in this Place : This is none other but the Houfe of God, and this is the Gate of Heaven. So in Verfe 22. And this Stone which I have fet for a Pillar, fhall he God's Houfe. And Gen. xxxii, I, 2, And Jacob went on his U^ay, and the Angels of God met him : And when J^izohfawthem, hefaid^ This is God's Hofi. So fee G ] of that Earth above the Stars, only to fignify that God had writ- ten the Law in the ftony Heart of Man, who received this Law written in his Heart, from the Seed of the Serpent that was thrown down from Heaven, even that Serpent that beguiled Eve \ likewife God, being a fpiritual Body, but of the Sature of a middle-ftatured Man, he could come down from Heaven in a Cloud upon the Mount ^ and when Mofes went up unco the Mount of God, then did God defcend from Heaven in a Cloud upon the Mount, and covered the Mount with the Cloud, and the Glory of the Lord abode upon Mount Sinai^ and the Cloud covered it Six Days. That is, the Brightnefs of God's Perfon did (hine upon the Mount, which no natural Eye could look upon him, only the Cloud covered his bright Glory j fo that Mofes might fpeak with him Face to Face, though he could not fee his Face j yet God called unto Mofes out of the Midft of the Cloud, and at the Sight of the Glory of the Lord it was like devouring Fire in the Top of the Mount, in the Eyes of the Children of Jfrael i yet notwithftanding Mofes went into the Midft of the Cloud, and was in the Mount Forty Days and Forty Nights ; likewife when Mofes entered into the Tabernacle, the Cloudy Pillar defcended and ftood at the Door of the Tabernacle, and the Lord talked with Mofes. Obferve the Tabernacle was al- ways below the Mount, and when God had any Thing to reveal to Mofes when he was in the Tabernacle, God always defcended in this cloudy Pillar, and it always ftood at the Door of the Tabernacle, and out of this cloudy Pillar which ftood at the Door of the Tabernacle, did God fpeak to Mofes Face to Face, as a Man fpeaketh to his' Friend. By thefe Scripture Words, a Man may clearly fee that God is a fpiritual Body, in Form'like a Man, and did always ap- pear fo to the Righteous ; and we fee that God being of no bigger Stature then a Man, being Spiritual, he can fubfcribe his Perfon into what particular Place he pleafes, and fpeak with what particular Perfon he pleafes to fpeak unto ; and he being of alike fpiritual fiery Body, that the • very Clouds fhall bear him up, and the Clouds Ihall defcend from Heaven with him in it, at his Command ; and at his Command the Clouds Ihall afcend, and carry him up to Heaven again ; even as G a King's [4*1 a King's Chariot doth carry him here on Earth, up Hill and down Hill : SUch k God as this do I own and believe in, and do deny fuch a God as Penn the Quaker worlhippeth, who is a Spirit without any Body or Form at all ; that can neither hear, nor fee nor fpeak, nor be fubfcribed to no par- ticular Place, but is at all Places at one and the fame Time ; and neverthelefs, from being in ail Places at one and the fame Time, fuch a kind ol God as this will do a particular Man but littl^ Good in Time of Trouble 3 neither will this God deliver Pcnn himfelf, nor fave him from that Sentence and Judgment, that a mortal Man hath given him in the Day of Account. 8. Ste Exod. xxxiv. 34. Bui when Mofes ^^«/ in before the Lord to fpeak with him, he took the Vail off, until he came out, Verf. 35. And the Children of l^rsit] faw the Face of Mofes, that the Skin of Mofes'j Face [hone \ and Moks put the Vail upon his Face again, until he went in to fpeak with him : So Numb.'x.u, 4. And the Lord fpake fuddenly unto Mofes, and unto Aaron, and unto Miriam, and they three came out. Verf. 5. And the Lord came down, in the Pillar of the Cloud, in the Door of the Tabernacle i and called Aaron and Miriam, and they both came forth. Verf. 6. And he faid Hear now my Words, if there be any Prophet among you., I the Lord will make myfelf known unto him in a Vifion, and will fpeak unto him in a Dream. Verf. 7. My Servant Mofes is not fo, who is faithful in all mine Houfe. Verf. 8. With him will I fpeak Mouth to Mouthy even apparent- ly, and not in dark Speeches, and the Similitude of the Lord fhall he behold. Here the Reader may fee clearly that God is in the Form of Man J for Mofes was a Man, and that Mofes., when he went to fpeak with God, he took the Vail off his Face, until he had done fpeaking with God ^ and when Mofes came from talking with God, he put the Vail over his Face again, becaufe the Chil- dren of Ifrael fliould not look upon the Face of Mofes j be- caufe the Skin of his Face did fhine, nor fpeak unto him, ex- cept the Vail was upon his Face : Likewife we fee that the Lord fpake fuddenly unto Mofes, and unto Aaron, and unto Miriam., arid that God faid unto them. Hear now jny Words ; // there- he a Prophet a??iong you, I the Lord will make myfelf known unto him in a Vifion^ and will fpeak unto him in a Dream ; my [43 ] my Ser'uant Mofes is not fo^ who is faithful in all mine Houfe ; wilh him will 1 f peak Month to Mouthy even apparently, and not in dark Speeches j and the Similitude of the Lord /ball be behold, Obferve, Mofes was a Man, and he fpake to God Mouth to Mouth ; fo that God had a Mouth as well as Mofes. zdly, That God's talking with Mofes Mouth to Mouth, made his Face to fhlne fo bright that the People could not look upon Mofes's Face. Thirdly., That the Ford defcended and came down from Heaven in the Pillar of the Cloud, and flood in the Door of the Tabernacle, and that God called out of the pillar ot the Cloud unto Aaron dind Miriam. Fourthly, That God doth make himfelf known to fome by Vifion and Dream, Fiftbly^T\\2ii God fpake fiimiliar Words unto Mofes as a Man fpeaks to his Friend. Sixthly, That Mofes did fee and behold the Similitude of the Lord ^ that is, Mofes did fee and behold that God was in the Form of Man, according to his own Revela- tion in Genefis. God made Man in his own linage and Like- nefs. Thefe Scriptures are full to prove, that God is a fpiritual Perfon, in Form like a Man, and that he is fubfcrlbed to one particular Place at a Time, where he pleafes j and 'that his Per- fon was contained only in the Pillar of the Cloud when he defcended from Heaven upon the Mount to talk with Mofes ; and there was no God in Heaven for that Seafon, but his Power only, until he did afcend to Heaven in the Pillar of the Cloud again. Thus God was, and is when he pleafes, con- tained and fubfcribed to a particular Place, even in the Pillar of a Cloud upon the Mount of Sinai^ and God was no where elfe in his Perfon at that Time but there. This God ^2.% Mofes and the true Prophets God, and this is Reeve and Muggleton^ God. CHAP. XIII. 9*' I HAT made Man in his own Image and Ljkenef?, in 1 refpefl of his Body as well as his Soul, this was the God that the righteous Fathers of old did fervc and believe in, as I have (hewed before ^ neither is there Titles of Honour at- tributed but to a Perfon 5 and though we do know, and bc- G 2 Jieve C 44 ] lieve the everlafting God, who made Man in his own Image and Likenefs, to be a fpiritual Body or Perfon ; yet thisfpiritual Body is clearer than Chryftal, brighter than the Sun, fwifcer than Thought when he pleafes, yet a Body. This Penn\ Imagination cannot comprehend j this is that God oAjefau- run that rideth upon the Heavens, and in his Excellency on the Sky, and fitteth upon the Circle of the Earth ; he being a fpiritual Body, he rideth upon the Wings of the Wind, in that he hath made the Clouds for the Pavement of his P'eet, and he hath commanded the Winds to drive the Clouds which Way he pleafes, even as a King doth his Chariot upon Earth. He makech the Clouds to defcend from Heaven to Earth with his Perfon in it, when he pleafes ; and he commandcth the Cloud to afcend from Earth to Heaven- again when he pleafes. And when he pleafes he rideth in a Cloud about the Circle of the Firmament of Heaven, and overlooketh the Circle of the Earth, yet his Bulk and Bignefs but the Dimenfion of a mid- dle-ftatured Man, yet his Body being of that Clearnefs,and Bright- nefs, and Swiftncfs, the Clouds can carry a fpiritual Body with Eafe, andean afcend and defcend, as we read that God did afcend and defcend in the Pillar of the Cloud when he fpake to Mofes and Aaron in Mount S'lnal j likewife we read that God feta Lad- der on the Earth, which the Top reached up to Heaven : This Ladder was for the Angels, being fpiritual Bodies, to defcend and afcend •, and this Ladder was made of the Clouds^ and the Steps of the Ladder that reached from Earth to Heaven, were but Three Steps, to fignify the Three Commiffions, or Three Records upon Earth 3 to wit, the Water, Blood and Spirit, anfwerableto thofe three Records in Heaven, of Father, Word and Spirit: And as this Ladder had but three Steps from Heaven to Earth, to fignify that God would defcend from Heaven but three Times to fpeak unto Men to the hearing of the Ear, to give them Commiffion here on Earth, that they might all three agree in one to bear Record to thofe Three in Heaven, of Father, Word and Spirit, to be but one perfonal God, in the Form and Likenefs of Man's bodily Shape. CHAP. [45] CHAP. XIV. SO that God hath made the Clouds as d Ladder, with three _ Steps, for the Angels and himfelf to defcend and afcend when he pleafed : — And whereas it is faid, that Jacoh faw in his Vifion the Angels come down the Ladder firft, it was to fignify that the Difpenfation of Angels fhould be adled firft upon this Earth by Mofes and the Prophets : And whereas it is faid, that God was upon the Top of the Ladder that reached to Heaven : — And after the Angels were paffed by, then God, that fat at the Top of the Ladder, he came down and wreftled with Jacob, to fignify, that he would defcend from Heaven, into the Womb of a Virgin, and become very Man ; and. would fufFer Death, and fhed his mod precious Blood for the Redemption of the Seed of Abraham and Ifaac his Fa- thers : — And that his Apoftles fhould bear Witnefs that he filed his moft precious Blood : — And for this Record of theirs, their Bloods fliould be fhcd alfo ; which came to pafs : And this was the Record of Blood here upon Earth, an- fwerable to the Record of the Word in Heaven •, and this was the fccond Step and Difpenfation from Heaven afted upon this Earth by Chriji and his Apoftles : — And the third and loweft Step of this Ladder is the Difpenfation or Coni- mifiion of the Spirit now in this laft Age, when God fpake unto Jchn Reeve, and gave Lodowick Muggleton to be his Mouth. This Commiffion of the Spirit hath borne Witnefs here on Earth to that one God in Heaven, called Father, Word and Spirit, to be in the Form of Man's bodily Shape and Likenefs •, and that he made Man in his own Image and Likenefs, without any mental Refervation •, and this Record of the Spirit, it hath been in being upon this Earth above 20 Years ; and as thofe that were fpiritualized in the other two Commiffions, as Mofes, Elijah, and Chrifi, that afcended up to Heaven in a Cloud, to fignify, that all the true Seed in their Commiffions in the Rcfurreftion fhall afcend up to Heaven in Clouds alfo : — And fo fhall we, the WitnelTes of the Spirit, and all •■'■•'» ^lievers of this third and [46] and lafl Record of the Spirit in the Refurreflion, rife fpiritual Bodies, and (hall be caught up with Clouds, to meet the Lord in the Air : This is the true Interpretation of Jacoh*?, Vifion. Further, I fay, it is clear by Scripture, that fpiritual Bodies doth defcend from Heaven in Clouds, and afcend to Heaven in Clouds, as may be feen. Mat. xvii. 3. And behold, there, ap- peared unto them Mofes, and Elias talking with him : This Mojes and Elias came down from Heaven in a Cloud, upon that high Mountain, as may be feen from Fer. 5. ff'^hile he yet fpake^ behold a bright Cloud over-fhadowed them, and behold a Voice out of the Cloud, which [aid, 'J his is my beloved Son, in whom I am well pleafed ; hear ye him. It is clear, that this bright Cloud brought Mofes and Elias from Heaven upon that Mountain : — And they afcended up to Heaven again in that bright Cloud : So in J^s i. 9. IVhile they beheld, he was taken up, and a Cloud received him out of their Sight, and carried him up to Heaven, as may be feen Ver. 10. So that fpiritual Bodies may afcend up to Heaven in Clouds, as Chariots, even as natural Bodies arc carried up and down in Chariots here upon this Earth. And this is to be minded by the Reader, that there never went any Souls or Spirits to Heaven in a Cloud without Bodies : — For if the Spirit afcended in a Cloud, the Body afcended in a Cloud alfo : — They came both together, and go both together, and are never Separated the one from the other : • — Furthermore, God hath made feveral Sorts of Clouds: — Some bright and white Clouds, and fome black Clouds, and Clouds of Fire: — And all thefe feveral Sorts of Clouds are God's Chariots, for fpiritual Bodies to ride in, or to defcend or afcend, as may be feen, 2 Kings ii. 11. concern- ing Elijah and Elifha : And it came to pafs, as they flill went on and talked, that behold there appeared a Chariot of Fire, and Horfes of Fire^ and, parted them both afunder.-—H.erQ the Reader may fee, that God hath in Heaven Chariots of Fire, and Horfes of Fire: — And he hath commanded the ftrong Whirlwind to do his Work, to bear up the iiery Horfes and fiery Chariots, with the Body and Soul oi Elijah in it, to Heaven : — Thefe Things will leem to Antichriltan-fpirited Quakers, who hath no Fairh in the Scriptures, but as idle Tales : — Yet it is the real [ 47 ] real Truth and Power of God to thofe that have Faith to be- lieve the Scripture?, and doth underftand the Power of God, to them it will be Peace and Satisfaction of Mind : — For thefe Things are pofTible with God ; and it is pofiible for the Seed of Faith to beheve, but it is impoflible lor the Seed of the Serpent, fuch as Penn the Qtiaker is, to comprehend or underftand by his Reafon, God's Form, Nature, nor handy- Works, not here on Earth, much Icfs his handy Works in Heaven. In the next Place, I fliall give the Reader to underftand in a Meafure, how far a Man may make graven Images, and how far not, — and why God was fo angry with the People of Ifrael for making graven Images, and puniftiing them for it. — We read in the ftcond Commandment Mofes g:ivt to Ifrael, theWords are thefe : Thou /halt have no other Gods hut me, or before me : Thou fhalt not make unto thee any graven Image, or any Likenefs of any Thing that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth : Thou /halt not bow down to them, nor ferve them, far I the Lord thy God am a jealous God, &c. Obferve Reader, and mind, Firft, that there is Things in Heaven above, as God himfelf, and Angels, and all other Creatures, in a glorious celeftial State-, likewife, there is Things here on Earth, as Man, Beafts, and other Creatures; and there is Things in the Waters under the Earth, as Fifti and Fowl : Now obferve, we find in Scripture, that it was lawful to make graven Images of Things in Heaven above, as Angels and Cheriibims, as Solomon did, yet God did not blame him for it, but rather commended him : Likewife we fee that cunning Workmen doth paint and carve out Images here upon Earth ; the Images and Pictures of Kings and other great Men, and all Sorts of Beafts upon the Earth, they arc carved and painted out by fkilful Workmen ; alfo the fl<:ilful Workman, with his Tools and Implements, doth carve and paint out all Kind of Fifli and Fowl that are in the Waters under the Earth, yet God doth not blame Men for it, nor charge them with doing that which is unlawful. CHAP. [48] CHAP. XV. SO that a Man may make the Image of God in Heaven above, in Wood or Stone, as well as they do make the Image of Angels, and the Image and Pifture of Ch'ijl^ and yet be blamelefs •, but here lieth the Unlawfuhiefs of making graven Images, in fetting this graven Image apart for his God, to worfhip it j fo that a Man worfhips a God of his own making, which can neither fpeak, hear, fee, walk, nor ftir from the Place he is fet, except he that made this God take it, and remove it to yonder Place ; for here lieth the wicked Blindnefs of Man's Underftanding, he being made a living Man himfelf, by a living God in Heaven, — he ought to worfhip this living God that made Man in his own Image and Likenefs, a living Man to worfhip a living God : But becaufe Man cannot fee that living God that made him, therefore he will go and make himfelf a dead God of Wood and Stone, and guild it over with Gold, and fet it in fuch a Place that he may fee his God he hath made, and worfhip it. — Now this wor- fhipping of graven Images that hath not Life in them, is that which God condemns and will punifh. As for Example : When Chriji was upon Earth, a living Man, it was lawful to fall down and worfhip him, as feveral did that fa w him : But if you fhould draw out his Image and Like- nefs in Wood, Stone, Gold or Silver, and bow down and worfhip this Image, though it may be very like him, yet you worfhip an Idol : As for Example : We fee the Pidure and Image of the King in many Signs, and the Pidure and Image is very like him ; but if any Man fhall bow down and worfhip this Image or Pi6ture of the King, as he doth to the King's Perfon that is alive, it is a great Idolatry. But for a Man to make this Supplication and Petition to a live King, is no Idolatry, but allowable of God, therefore the Jews were condemned by the Prophet Ifaiah, and by the Prophet Elijah, for bowing their Knees to Baal: Why .? Becaufe . [ 49 ] Becaufe the Image of Baal had no Life in him ; neither could he fee, hear, fmell, tafte, fpeak nor ftir from the Place where they fet him : — This was horrible Idolatry, for which God*s Anger was kindled againft them ; but to bow the Knee to a King that is alive, or any other Man in Authority, and to do Obeifance to them, is no Ido- latry, but commended and commanded of God, for the inferior Perfon to do Reverence to the fuperior Perfon •, and it was a Pradice of the Fathers of old to bow themfelves to them that were above them, as Abraham, the Father of the Faithful, when he faw three Angels in the Forms of Men, he bowed himfelf toward the Ground -, and the two Angels that came to Lot, when he faw them, he rofe up to meet them, and he bowed himfelf with his Face toward the Ground y likewife Jacob, when he met his Brother Efau, bowed himfelf before him with his Face toward the Ground •, likev/ife Jofeph'^ Brethren, when they came to Egypt to buy Corn, they bowed down themfelves unto Jofeph with their Faces to the Earth feveral Times, in Obeifance to Jofeph. Befides, it was always the Cuftom of the Righteous, as well as the Wicked, to bow themfelves, and to fhew Obeifance and Reverence to great Men in Power that is alive, and it is juftiBable in the Sight of God and Man ; but if any Man fhall ofter up Sacrifice, or make any Prayer or Petition, or bow themfelves, and yield Obedience and Reverence to the golden Image, or any other Pidure or Image that hath no Life in it, that can neither hear, fee nor fpeak, as the Priefts of Baal did to the Image Baal ; and as the Ifraelites did to worfhip the golden Calf; and as the Heathen all the World over did worfhip Images, as David faith, the Heathen wor- fhip Images, that fee not, they hear not, neither can they fpeak through the Throat \ fo that it is not unlawful for Workmen to make the Image and Likenefs of Man, which is the Image of God, nor to make the Image and Likenels of Chrifi, nor the Image of the King or any other Man; or the Image and Likenefs of all Kind of Beads, Fowls and Filhes, as is commonly in Signs, to diftinguilh one from the other, as fome hath the Image of a King, fome the Image of a H Lion, I 50 ] L-ion, and others the Image of a Lamb, therefore called, ^ke Sign of the Hcly Lamb. Thefe Images are all lawful for Workmen to make; but for a Man to worfnip this image, he hath made, though it be the Image of the King himfelf, nay, though it be the Image of God, the King of Heaven, whofe Image may be made, as the Image of Chriji is made, the only wife God in the State of Mortality, as he was upon the Earth -, and now he is in Glory, he retaineth the fame Image, Form and Like- ncfs, as he did when he. was upon Earth ; fo that the fkilfuU V/crkman may make the Image and Likenefs of God as he doth another Man, yet no Man ought to worfhip this Image and Likenefs of God, though fet up by Authority; and whoever doth worfnip this Image made by Man, they do woifliip an Idol, and are liable to thofe Plagues God hath threatened to thofe that worfhip Idols; and this was the great Sin the Children of i/r^^/ committed, which was the Caufe of God's Anger, which caufed him to remove them out of that Land which he gave them ; fo that a Man may worfhip the Tiving God, who is in the Form and Likenefs of Man, but not his Image, that hath no Life, which is made by Man. Secondly, A Man may bow himfelf with his Face to the Ground to an Angel, as Abraham and Lot did, but not to the Image of an Angel. Thirdly, A Man may bow his Face to the Ground to a King, as JofepF^ Brethren did to him, but not to the Image of the King. This is the true Meaning and Mind of God in that fecond Commandment, Thou JJoalt not make to ihyjelf any graven Image, nor the Likenefs of any Thing in Heaven above, nor in the Earth beneath, nor in the Waters under the Earth : Thou fJjalt not bozu down thyfelf to them, nor ferve them. And to conclude this Point, we fee that God doth not forbid the making of graven Images, and Likeneffes of Things in Heaven above, nor in the Earth beneath, nor in the Waters under the Earth ; but he doth forbid all Men not to worfhip nor bow down themfelves, nor ferve thofe Images and LikenciTes of Things in Heaven above, nay, though it be thejmage and Likenefs of God himfelf ; fo that no Image whatfoever is made by Man, Man ought not to worfliip it ; and whoever doth bow himfelf to any Image [51 ] Image vvhatfoever, though dedicated to an holy Ufe, he is an Idolater, nnd guilty of the Breach of the fecond Command- ment, and fo hable to that Puniflinient the living God, who is in the Form of Man in Heaven, hath threatened to thofe that worfliip Idols. In Page 8. Penn brings that Place in 7i?i?« to prove God to be a Spirit without a Body, where Chrijl faid to the Woman of Samaria^ God is a Spirit^ and they that zvorfloip him^ mufi worjhip him in Spirit and in Truth. Saith Penn to this, but the only wife and invifible God is tliat infinite Spirit, therefore not confined to any bodily Shape. ' - . - Anfwer i. That a Spirit hath no Being at all without a bodily Shape, let it be Infinite or Finite j and except a Spirit be confined to a bodily Shape, it is nothing at all •, for a Spirit can have no Exiftence, nor Being no where, nor in no where, without a Body-, neither can there be any Body that hath Lite in it without a Spirit, for Spirit and Life cannot be lepa- rated from its Body ; for if the Body be alive, the Spirit is alive -, and if the Spirit and Life be dead, the Body is dead alfo^ fo that there is no Spirit, neither Finite nor Infinite, can be without a Body, neither in God, Angels nor Men, nor no other living Creature, neither in Heaven above ^ nor in the Earth beneath. Secondly ^ A Man may as well worfhip God in Spirit and in Truth without a Body , as for God to be a Spirit with- out a Body : For God doth expecfl Worfhip and Obedience from Bodies, and not from Spirits without Bodies ; but \i God ' himfelf hath no Body of his own, as Penn faith, how (hall his Creature which he hath made worfhip fuch a God, a Spirit, that cannot be confined to no bodily Shape, neither in Heaven nor in Earth. Thirdly^ If Penn could but let me fee fome of the Quakers Spirits when they go out of their Bodies, as they fay •, how they do worfhip God in Spirit and Truth without Bodies, then I might fee God's Spirit without a Body alio : But ic is to be doubted, that they do not know one another's Spirits them- felves, having no Bodies, as they did when their Spirits were confined to thefe Bodies of Flefli, Blood and Bone ; in my , Thoughts, their Bodies did become their Spirits when they had Bodies very well, fori have feen feveral of their Spirits when they had Bodies, but now they are gone out of the Body there H 2 is C 5* 3 is none knows one Quaker's Spirit from another, nor which was which, for want of Bodies j nay, their Spirits cannot be found by God himfelf, for he never faw any Spirit whatfoever without a Body ; and this i know, that no Spirit without a Body fhall ever ftand before the Lord, nor come in his Pre- fence ; neither did Chrift intend to make the Woman believe, that God was a Spirit without a Body ; neither did he expe<5t her to worfhip God in Spirit and Truth without a Body, for the one is as poffible as the other. CHAP. XVI. O R though Chriji faid, That God is a Spirit^ and thofe that worfhip him muji worjhip him in Spirit and in Truth : He knowing that God is a fpiritual Body, therefore faid to be a Spirit ; and that Man is a natural Body i therefore he muft worfliip this God that hath a fpiritual Body, in Spirit and in Truth of Heart, that is, in Man's natural Body \ for he that worfhips God, that hath a fpiritual Body of his own, doth worfhip God in Spirit and in Truth ; and no Man can wor- fhip God in Spirit and in Truth of Heart without a Body ; io that if God were a Spirit without a Body, a Man may as well be a Spirit without a Body, and may worfhip fuch a God in Spirit and Truth without a Body, which is ridiculous and inconfiflent with Reafon -, but fhe underflood that God was a fpiritual Body in Heaven, and that his Body and Spirit was one perfonal God, and that her own Body and Spirit was natural ; yet fhe knew, that this natural Spirit and Life in her natural Body, ought to worfhip God, her Creator and Re- deemer, in Spirit and in Truth of Heart, with all her Soul, and with all her Strength. And thofe that do fo, doth worfhip God in Spirit and in Truth; fo that, if natural Bodies and natural Spirits can worfhip God in Spirit and in Truth, it will follow that God is a fpiritual Perfon alfo. More might be faid in this, but I fhall pafs it by. Like- [ 53 1 Like wife Penn quotes Rom. viii. 3. For what the Lazv could not do^ in that it was weak through the Fle/h^ God fending his own Son in the Ltkenefs of finful flefh, for Sin condefnned Sin in the Flefh^ hut made hiinfelf of no Reputation^ and took upon hi?n the h'orrn of a Servant, and was made in the Ltkenefs of Man. Penn's Reply to this: He grants that Chrjjl took upon him not only the Shape of a Man, but the Flefh and Blood of a Virgin, and faith the Queftion will then be this, Whether Chrift had this Shape before he took it ? And in Page 9. Penn faith, God is not in the Likenefs of finful Flefh, nor made in the Likenefs of Man. And in Page 10. Penn faith, to con- clude, if he will interpret God's Hands^ Arms and Span, to fjgnify his Power, as is vioji true, faiih he : Then, faith Penn, / will alfo explain God's Image to he Holinefs, which, faith he, is alfo true. Anfwer. Here Penn grants, that God fent his own Son in the Likenefs of finful Flelh. — Obferve, If Chrifi was God's own Son, thert he was the exprefs Image of his Father's Pcr- fon, he being the only begotten Son of God •, and if she Son were in the Form of Man, then he that begot him muft needs be in the Form and Shape of Man alfo ; — for a Spirit with- out a Body could never beget a Son with a Body like Man, for every Thing begets its Like ; fo that if God begot a Son in his own Likenefs, and that in the Shape of Man, as the Scripture faith ; then it will follow, that God the Father of Chrift was in the Form and Shape of Man before he begot him : Neither can Paul's Words be true, except God hath a Body, Form and Shape of his own, becaufe he hath begot a Son in the Womb of a Virgin, in the Form ot Man, nay, very Man. And this Man Chriji Jefus is faid to be the exprels Image and Brightnefs of God's Perfon : So that Paul did con- clude, that God's Perfon was in the Form of Man's bodily Shape, as is moft true. Is it not grofs Ignorance for a Man to fay, That God was in no Form nor Shape when he made Man in his own Image and Likenefs, feeing he hath begot a Son fince J that which is the exprefs Image and Brightnefs of God's Perfon ; and what Teftimony can be more fure, to prove that L 54 ] that Go'd was in the Form of Man, in rerpe<5l of bodily Shape, from Eterniey : But becaufe Jefui Chriji his only begotten Son, was in the Form and Siupe ot Man when he was upon Earth, and when he was in the Litcenefs of finful Flefli, he was at that fame Time the exprefs Image and Likenefs oi God's Perlon ; and he doth retain that Body, Form and Shape, ftill in Heaven: So that the vifible Body of Chriji is fufficient to prove, that God had a Body like Man, when he made Man in his own Image and Likenefs, in Refpedl of his bodily Shape : Let the Reader confider, did ever Mofes^ the Prophets, Apoftle?, cr Chriji himfelf, pray to a Spirit without a Body : Did Chriji lay. Father^ if it be fojjible^ let this Cup pafsfrom me. Not my fVill^ but thy IVill he done. Did he pray thefe Words to an infinite Spirit without any Body, that can neither hear, fee, nor be con- fined to no particular Place, what Need foever his Son had of his Help. All this will not convince the Spirits of thefe blind Quakers, that carrieth their God within them, who are hardned in their Hearts, as Pharaoh was, for eternal Damnation. Secondly, Penn doth confefs, that this Son of God took upon him the Form of a Servant, and was made in the Like- nefs of Man. 'Thirdly, Penn doth confefs, that Chriji took upon him not only the Shape of a Man, but the Flefh and Blood of a Virgin, and faith the Queftion will then be this : — Whether Chriji had that Shape before he took it? Anfwer. That the Spirit of Chrifl and the Spirit of God is all one and the fame Spirit j this the Quakers doth acknow- ledge, and think none that doth own the Scriptures doth deny : — And if it be granted, that the Spirit of Chriji and the Spirit of God are but one Spirit, as is moft true •, then this •will be the Refulr, that when Chriji took upon him the Form of a Servant, and was made in the Likenefs of Man, God alfo LOok upon him the Form of a Servant, and was made in the Likenefs of Man alfo. Secondly, Chriji' s Spirit and God's Spirit being but one Spirit, then when Chriji took not only the Shape of a Man, but the Flefh and Blood of a Virgin alfo -, for ( 55} for God and Chrifi were always together, and never were di- vided nor lepaiated one from the other in themfelves, though it feemeth otherwife to us. And to Anfwer your Queflion, whether Cbriji had the Shape of a Man before he took it or the Virgin : To this I fay, he had the Shape of a Man from Eternity •, and this Cbriji was he that faid, Lei us make Man in our cwn Image and Like- nefs. This he fpake in relation to a two- fold Condition, that is, he was now, when he made Man in the Creation, in a fpi- ritual, heavenly, and glorious Eftate and Condition, in the Throne of the Father and Creator, the Almighty God, the Great Jehovah: — But I will become a Child in the Womb of a Virgin, and will take upon me the fame Seed o{ Adam^ when I created him, even the Seed of Faith, which I fowed in his Heart in the Day when I created him, even my own Seed of Faith, and I will become in the Condition of a Servant, and will be found in the Shape of Man, and be as a Servant to my own Creatures, though I made them all, and am Lord of them all, yet I will be as a Servant to all : So that Chriji had the Shape of Man before he took upon him the Form of a Servant, and the Flefh and Blood of a Virgin : — But Flefh, Blood and Bone he had not, before he took upon him the Seed o{ Abraham \ for Flefh, Blood and Bone is proper only to natural Bodies, and not to fpiritual Bodies. So that God hath been in two States and Conditions, but his Form and Shape hath been all one, even the Form, Image, and Likenefs of Man : So that it may be clear to thofe that hath the true Light of Faith in them, that Chrifi was in the Form and Shape of Man's Body, before he took the Flefh and Blood of a Virgin. 7hirdly^ Page 9. Penn faith, God is not in the Likenefs of finful Flefh, nor made in the Likenefs of Men : Obferve, a little before he did own, that Chrifi^ the only begotten Son of God, was found in the Shape of Man, and that he took upon him the Flefh and Blood of a Virgin, and took upon him the Form of a Servant, and that God fent his Son in the Likenefs of fnful Flefh, .and that God's Son was made of no Repu- tation. [56] fation. Fourthly^ Page lo. Penn faith, To conclude, if he will interpret God's Hands, Arms, and Span, to fignify his Power, as is moft true •, then, faith Pemiy will I alfo explain God's Image to be Holinefs ; which, faith he, is alfo true. Anfwer. I do acknowledge that God's Hands, Arms, and Span doth fignify his Power, as is moft true ; but this I fay, there can be no Power without a Spirit of Wifdom and Un- derftanding, and there can be no Spirit of Wifdom and Under* ftanding without a Body, that hath Hands and Arms, that can fpan out the Heavens by his Wifdom, and lay the Foundation of the Earth with his Underftanding ; this Wifdom and Un- derftanding it comes from a Body that hath Hands and Arms : As for Example, a wife Builder, he layeth the Foundation of a Tower very ftrong, he fpanneth and fquareth out the Length and the Breadth of it by his Wifdom and Underftanding, and this he doth from a Body j for it is impoftible for any Power whatfoever to have any Being at all without a Body \ nor for any Wifdom^ Underftanding, or Senfe, of Seeing, Hearing, Tafting, Smelling or Spanning, to have any Being at all with- out a Body, as it is for a Spirit to build a Tower, City or Houfe without a Body. Fifthly, You fay you will explain God*s Image to be Holi- nefs without a Body j but you arc not fo good as your Word, you do not explain it at all •, but you fay, if Muggleton will have it, that becaufe God made Man after his own Image, and that a Man haih Head, Eyes, Nofe, Ears, Hands, therefore God hath fuch too, therefore Ptnn will explain God*s Image to be Holinefs without a Body, and this is all the Proof he gives. CHAP. XVII. Anfwer^ XT'OU know that Muggleton doth afKrm, that God X hath a Head, Ears and Hands as a Man hath ; but it feems Penn\ God hath no Head, no Eyes to fee, nor Ears to hear, nor Hands to handle j this is as true a Word as t\txPenn fpake [57 1 fpake in his Life i his God is a headlefs God, without Eyes, Ears, Nofe or Hands ; he is ftark blind, having no Eyes to fee ; and fo thick of hearing, having no Ears to hear ; nor Smell, becaufe he hath no Nofe ; therefore let Penn cry ever fo loud, he cannot hear him, for his God is Holinefs without a Body, which is nothing at all: — But the true God, that made Man in his own Image and Likenefs, hath a Body of his own, and hath a Head as a Man hath, to underiland. Eyes to fee, Ears to hear, a Nofe to fmell, and Hands to handle, therefore he is called a holy God, a righteous and juft God, a merciful God ; for if he had no Body he could have no Holinefs, nor give any righteous Judgment, nor fhew no Mercy at all to Sinners ; if God had no Body, he could not have written that righteous Law in every Man's Heart, to accuie him when he doth Evil, and to excufe him when he doth well : Befides, it is a common Cuftom with People to fay, fuch a Man is a good Man, a holy, juft, and righteous Man : Now is it not the Body of Man that doth aft holy, juft, and righteous Anions between Man and Man ? And fuch are called good-fpirited Men, and righteous before the Lord, as Noab was found righteous before the Lord ; and Lo( is called righteous Lot, becaufe he entertained the two Angels ; fo that there can be no Holinefs towards God, but in the Body of Man, which is our moft holy Faith ; fo that there can be no holy Faith to believe in God but in the Body of Man, neither can God be a holy God except he hath a Body; fo that Holinefs, without a Body, is not the true God, but a God of Man's Imagination, a meer nothing at all : This is Penn the Quaker's God, In the next Place, I (hall prove by Scripture, that Jefus Chriji was that God that created the World in the Beginning, and that made Man in his own Image and Likenefs : — The firft Scripture to prove ChriJI to be God and Man, is Ifa. ix. 6 . For unto us a Child is born, unto us a Son is given, and the Government Jhall be upon his Shoulder, and his Name jhall be called Wonderful Counfellor, the Mighty God, the Everlajling Father, the Prince of Peace. This was a Prophecy that God would become Flefh, and become a little Child, even the I " " Child [ 58 1 Child Jefus^ the Mighty God, the Everlafting Father, the Prince of Peace : So hkewife in Ifai. vii. 14. Behold^ a Virgin jhall conceive^ and bear a Son, and /hall call his Name Emanuel, ivhich is by Interpretation, God with us. Here it is clear, that the prophet Ifaiah did prophecy, that God would defcend from Heaven into the Womb of a Virgin, and take upon him the Seed of Abraham^ and not the Nature of Angels, for Seed and Nature is all one Thing; but he took upon him the Seed of David, in as much as the Virgin was of David's Lineage, and God, that was David's Lord, did become David's Son, in that he became a little Child in the Womb of a Virgin of Da- vid* s Seed ; this was that Child Jefiis, the Mighty God, the EverlafVing Father : This is the Myftery of all Myfteries, God manifeft in the Flefli of that Child Jefus. Thirdly, in Mat. i. 23. Behold, a Virgin Jhall he with Child, and Jhall bring Jorth a Son, and they (hall call his Name Ema- nuel, which being interpreted, is God with us : So huke i. 35. And the Angel an Jw ere d and Jaid unto her, ^he Holy Ghojl JJoall come upon thee, and the Power oj the Highejl Jhall overjhadow thee ; therejore aljo that holy Thing which Jhall be born of thee, Jhall be called the Son of God. Reader, obferve here the Prophecy of Ifaiah was fulfilled, that God fhould defcend from Heaven into the Womb of a ■ Virgin, and become a Son of David, and Son of God, and very God, even the Child Jefus, the Mighty God and Ever- lafting Father, Prince of Peace*, he is called a Son, becaufe he was born of a Virgin : Now mind who it was that begot this Child Jefus in the Womb of a Virgin ; it was the Holy Ghoft, and the Power of the Moft High, was the Holy God himfeJf, and he defcended from Heaven into the Womb of the Virgin, and tranfmuted his fpiritual Body into a pure na- tural Body, and fo became a Man Child, a Son, a Saviour ; the plain Meaning is this, that God the Father and Creator of all Things begot himfelf into a Son in the Womb of a Virgin, and fo changed all his Titles as he was God the Creator, to the Titles of Sonlhip, as he was God the Redeemer \ fo that when Jefus Chriji was upon Earth, then was Emanuel, which, being [59] being interpreted, is God with us •, fo that whoever doth truly believe and underftand that Jefus Chriji was both Father, Son, and Holy Spirit, may fay, that God is with us ; and to fatisfy the Reader, why Chriji is called the Son of David, it is this ; he is the Son of David by the Mother's Side, and by the Father's Side the Son of God, becaufe the Virgin, in whofe Womb he conceived himfelf, taking her Sttd, upon him, (he being of David's Seed and Tribe ; and David being of j^bra- ham's Seed, and he taking this Seed upon him in the Womb of a Virgin, he became very Man : So that by the Mother's Side he was David's Son and very Man, but by the Father's Side he was very God ; and in this Senfe Chriji was very God and very Man -, and he that was David's Lord and Creator of Heaven and Earth, is now become David's Son ; and in this Senfe Chriji is called the Son of David. If any Man hath Ears to hear, let him hear and underftand this great Myftery of God manifeft in the Flefh, and it will be for his Good. Fourthly, this will appear to be Truth, John \. i. In the Beginning was the Word, and the Word was with God, and the Word was God. Ver. 2. 'The Jame was in the Beginnifig with God. Ver. 3 . Jll Things were made by him, and without him was not any Thing made that was made. Ver. 4. In him was Life, and the Life was the Light of Men. Ver. 6. There was a Man fent of God whofe Name was John. Ver. 7. The fame came for a Witnefs, to bear Witnefs of the Light, that all Men through him might be faved. Ver. 8. He was not that Lighty hut was fent to bear Witnefs of that Light. Ver. 9. That was the true Light which enlightneth every Man coming into the World, and the World was made by him, and the World knew him not. Ver. 14. And the fVord was made Flefh, and dwelt amongji Men. Thefe Scriptures are remarkable, to prove that Chrifi was the Eternal God, and that it was he that created the World in the Beginning, and that made Man in his own Image and Likenefs -, for he was in the Beginning the Word, and the Word was with God, and the Word was God, and all Things were made by him, that is, by Chrifi, and without him was I 2 nothing [6o] nothing made that was made -, fo that Chrijl by the Power of his Word in the Beginning made all Things that are made ; fo that Chrijl was in the Form, Shape, and Likenefs of Man's bodily Shape before he made all Things, elfe he would never have taken that Form and Shape of Man, had he not had that before he took it *, likewife we fee by this Scripture, that in the Beginning this Chriji was God the Father, and Creator of all Things ; and that it was this Jefus Chrijl that created Man in his own Image, for this Chriji was in the Beginning the Word, and the Word was with God, and the Word was God, and there was nothing made that was made, but what this Word did make, and this Word made Man in his own Image and Likenefs \ fo that it may be clear by thefe Scriptures, that Chriji was and is that God that created Man in his own Image and Likenefs, and that Chriji, the only God, had that Image and Likenefs, before it came into his Heart to create this World, or Man in his own Image; but this two-fold Condition in God, tranfmuting his fpiritual Body into a pure natural Body, it hath confounded the Wifdom of Rea- fon, 'the fallen Angels Nature in all Men in the World. Likewife in Chriji was Life Eternal, and his Life was the Light of Men, and John Baptiji was fent to bear Witnefs of the Light, that all Men through him might believe. — Now John prcffed no Man to beheve in any other God, but this Jejus Chriji that was the true Light, that enlightneth every Man that cometh into the World. Now who can enlighten all Men that cometh into the World, but he that is the only God? And this God was in the World, and the World knew him not, and the World was made by him. Now who could make the World but God, therefore Chrijl muft needs be God as well as Man ; he that made the World, and was in the World, and the World knew him not ; fo that the World could not know Chriji to be God and Man, but fome few he chofe out of the World did know that Chrijl was God and Man, and that he only had the Words of Eternal Life : And further, they did know that this Chriji was that Word that was made Flefh, and dwelt among them, and they faw his Glory but as the Glory of the only Begotten of the Father, full [ 6i 1 Full of Grace and Truth. Thus the Reader may fee, that doth underftand Prophecy, Revelation and Interpretation of Scrip- ture, that Chrijt is both God and Man in one fingle Perfon, Form and Likenefs of Man. C H A P. XVIII. I Shall give the Reader feme further Proof, that Chrifi is God as wlII as Man : So Col ii. 9. The Apoftle fpeaking of Chriji^ faith, For in him dwelleth all the Fulnefs of the Godhead bodily. ■v\haL fuller Expreffion can be uttered to prove Chrijt to be God J for if all the Fulnefs of the Godhead dwelleth bodily in that Pevfon of Chriji, how then can there be any other God, eithei in Perfon or Spirit, but what is in Chrifi\ Body, for all the Fulnefs of the Godhead is confined within that Body of Chriji ; fo that God is not fuch a great Bulk to fill Heaven and Earth, as Fenn the Quaker's imaginary God is, that the Heaven of Heavens cannot contain him ; yet we fee, that the Apoftle Paul did believe, that Chrijl., a middie- ftatured Man, did contain all the Fulnefs of the Godhead, bodily in him •, and this is Reeve and Muggleton^s, Faith alfo : But Penn doth abhor fuch a God, as is no bigger than a middle- ftatured Man, fhould create the Heavens and the Earth, and make Man in his own Image, he doth abhor and defie fuch a God that i- no bigger than a Man, as I can prove from his own Hand- writing; but let that pafs. Thefe Scriptures afore-mentioned I have interpreted, to fhew that Cbnji \sas God when he was upon Earth, when he was in the Condition of a Son or a Servant more like than a God ; for Eternity was then become Time, and fo was ex- pofed to Sufferings, even to Death itfelf j but now he is rifen again from the Dead,, and afcended up on High, and hath given Gifts unto Men, and is entered into the fame Glory which he had before the World was, and is fate down on the Right-hand of the Majefty on High ; fo that Time is become Eternity again, fo that Chriji is now become the Eternal Goid in [6x] in Glory again » as may be feen Rev. i. i8. I am Alpha and Omega^ the Beginning and the Endings faith the Lord, which r,f, and which was, and which is to come, the Almighty. This Alpha and Omega is Chrijl the Almighty God, that is now in the Throne of his Glory, as may be feen Ver. 1 1. I am Alpha and Omega, the Fir0 and the Lajt. Verfe 13. And in the Midft , of the Seven Golden Candle/licks, one like unto the Son of Man^ c loathed with a Garjnent down to his Foot. Verfe 14. His Head and his Hairs were white like Woolly as white as Snow, and kis Eyes were as a Flame of Fire. Verfe 15. And his Feet like unto fine Brafs, as if they burned in a Furnace, and . his Voice as the Sound of many Waters. Verfe 1 6, And out of h^s Mouth went a Jharp two-edged Sword, and his Countenance was as the Sun fhineth in its Strength. Verfe. 17. Saying unto mi. Fear not^ 1 am the Firfi and the Lafl. Verfe 18. I am he that liveth and was deady and behold I am alive for evermore. Amen. And have the Keys of Hell and of Death. Thefe Sayings of John doth clearly prove, that Chrift is God Almighty, now upon the Throne of Glory, where he was before, and that Chriji is that Alpha and Omega, the Begin- ning and the Ending, which is, and which was, and which is to come, the Almighty. The Meaning is, that Chrifl' is now upon the Throne of Glory, therefore faid, which is, and which was, that is, Chrifl was Almighty God, the Alpha and Omega^ in the Beginning of this World, and from Eternity : And which is to come ; that is, Chrifl^ the Eternal God, the Alpha and Omega, (hall come again in the Clouds of Heaven, with his Army of mighty Angels, to put an End to this wicked "World, and toraifethe Dead, and to give Judgment upon the Wicked and Unbelieving, that defpifed a perfonal God, that would not have him to rule over them, becaufe he had a Body and Shape like Man, as wicked Penn the ^aker hath, and he is to come to reward the Righteous, who did believe him to be their God, their King, their Redeemer, and that he is able to raife the Dead, and give them Everlafting Life, according to his Promife, when he was upon Earth, which no Antichriftian- fpirited ^aker doth believe. And this Chri^ is he which John faw like unto the Son of Man in the Midft of the Seven Golden Candlefticks, with a Garment [ 65 ] Garment down to the Foot : The Seven Golden CandJefticks were the Seven Churches of Jfia^ and the Son of Man in the Midft was Chrijl, and being cloathed with a Garment down to the Foot, was his Flefh he fuffered Death in, was now glorified, with the fame Glory which he had before the World was. This was that Garment down to the Foot j and Chriji*^ Head and his Hairs, which had not a Place to lay it on when he was upon Earth, is now in Glory, white like Wool), as white as Snow ; and thofe Eyes of his that wept over Jerufalem, are now as a Flame of Fire •, and his Feet, that were wiped with the Hair of the Woman's Head when he was upon Earth, are now in Glory, like unto fine Brafs, as if they burned in a Furnace j and his Voice, that v*'as not heard in the Streets when he was upon Earth, but was as dumb before the ShearerSj but now in Glory, his Voice is as the Sound of many Waters ; and when he was upon the Earth, there proceeded out of his Mouth fofr, meek, and mild Words, even to his Enemies, even as Butter and Oil, as was prophefied of him : But now he is in Glory, there Cometh out of his Mouth a (harp tv/o-edged Sword : It will prove a (harp two-edged Sword indeed to you Antichriftian- fpirited Quakers, that denieth his Perfon that fuffered Death to have any Being, and the Countenance of Chrijl when he was upon Earth, which was fad, becaufe of the Sufferings he went through, with the Temptations and Perfecutions from Devils continually -, but now he is in Glory, his Countenance is as the Sun fhineth in his Strength ; and this Chri§i that was upon Earth is the Firft and the Laft, and it is he that liveth,and was dead, and behold he is alive for evermore. Amen. And he, by the fuffering of Death upon the Crofs here on Earth, in that hequickned again out of Death unto Life by his own Power, therefore called a Quickning Spirit •, he hath got Power over Death and the Grave, in that Death could not keep him in the Grave, as it doth us, becaufe he was that Quickning Spirit, that quickned in his own Body of Flefh and Bone, and raifed it again, he hath gotten the Keys of Hell and of Death; He hath gained to himfelf by his Death and rifing again a greater Power than he had before the World was, in that he hath Power now to keep the Seed otthe Serpent, fuch as Penn the Quaker is, in Hell, and under eternal Death, as [64] as I am fare he will, for his defying the Living God in the Form of Man's bodily Shape and Likenefs. Thus I have proved by Scripture, that God was in the Form of Man from Eternity, in Oppofition to Penn the Quaker, that faith in his Pamphlet, that God is not in the Shape of Man, neither is Man's bodily Shape the Image of God \ and fiith, God is an Infinite Spirit, without any Body at all. Alfo I have proved, that Chri§i Jefus was both God and Man when he was upon the Earth ; and that he is God Almighty, the everlafting God, now in Glory. I have been larger upon this Point than I thought, but this being the moft needful Point of all for Man to know, it being Life Eternal to know the true God, and not to know the true God is Death Eternal ; and as I have proved by Scripture, that God was in the Image and Like- nefs of Man before the World was, therefore God faid, Let us make Man in our own Image and Likenefs ; the Scriptures are more full to prove this Point than any one Thing, therefore I fhall only name fome Places of Scripture, that doth fay, Man is the Image ef God, and fo conclude this Point. Gen. i. 26. j^nd God /aid, Let us make Man in vur Image and Likenefs. And Verfe 27. So God created Man in his own Image^ in the Image of God created he him^ Male and Female created he them. — So Gen. ix. 6. Whofo fj-jeddcth Man's Bloody hy Man fhall his Blood he fhed, for in the Image of God made he Man. So i Cor. xi. 7. For a Man rught not to cover his Head,forafmuchas he is the Image and Glory of God, So I Cor. XV. 49. And as we haie home the Image of the earib- ly, i^e Jhall alp bear the Image of the heaveidy ; And Verfe 47. The firfl Man is of the Earthy earthly, the fecond Man is the Lord from Heaven : So 2 Cor. iv. 4. Lejl the Light of the glorious Gofpel of Chrift, who is the Image of God, fhouldfhine unto them. So CoL iii. 10. And have -put on the new Man, which is renewed in Knowledge, after the Image of him that created him : So Heb. i. 3. Who being t-he Bright nefs of his Glory, and the exprefs Image of his Perfon. Thefe Places all prove that Man is the Image of God, in refpe<5t of his bodily Shape, without any allegorical or myftical Mean- ing. And fo much in Anfwer to this Point which Penn calls .^Id Herefy J but I fay it is an old Handing Truth, ever fi nee God [[65 1 God made Adam in his own Image and Likenefs in the Beginning, as will appear in the foregoing Difcourfe to thofe that have any true Light in them. .«Kii lji/>ii CHAP. XIX. TH E fecond Point is, T'hat God did not create the Heavens and the Earth out of nothings but the Sublicence of Earth and Matter was from Eternity. .-^r^ 'rnHj strife-) ^^li .r'-'!,' ' This Penn faith is inconfiftent with Scripture, he will prove ; I defire the Reader to mind how weakly and poorly he doth prove what he faith, and what filly ignorant Arguments he alledgeth againft Earth and Matter being Eternal j his Proof he gives againft it is not worth the Trouble to anfwer i I am afhamed, that you, being a learned Man, fhould fet Pen to Paper and write no better .? Reply. To fatisfy the People I do abhor to anfwer it, but that the Quakers will boaft and fay, That Muggleton was not able to anfwer Pennh Book, jt was fo deep and learned a Piece, written by that Learned P^«« the Quaker i upon this Account I muft fay fomething .^^ I fhafl fet down all his Proofs of Scripture, and the chief ..^rguments he brings, that is of any Concernment, to prove that this Opinion of Earth and Matter, how it Ihould be con- fiftent with Scripture to be Eternal. P^;;»*sfirft Proof of Scripture is» Gen. i. 12. In the Begin^ iiing God created the Heavens and the Earth., and the Earth was without Form., and Foid, Penn's Argument to this : Page 1 2, faith he, If they were created before they were formed, as faith the Place, then Creation and Formation are not one and the fame Thing i and faith he, either the Authority of Scriptures muft be denied, or elfe Creation is firft a bringing forth of the Chaos rude Subftance. •/ Secondly ^:Venny Page 1 2. quotes Ifaiah -xhrn. 24, 23. Hearken untome^ 0 Jacob and Ifrael, 1 am he^ J am the Firfi K and [ 661] afid flifo am the La(i^ my Hand alfo has Imd the FoMndaiion-cf the Earth: Penn's Argument upon thefe Words •,'• lakh he. Wherefore thus I argue. If God was before fo much as the Foundation of the Earth was laid, then was neither the Earth nor Foundation of it fr4)m Eternity -with God, — but the Text aiHrms, that God was firft, or before the very Foundation was ever laid. ^ A "H ""j Thirdly, Penn quotes John i. 13. And the JVord was God, all Things were made by him: Penn*s Argamenfto this; faith he, ]f all Things were made by him, then both Heaven and Earth, becaufe they are Part of all Things -tKat were made by hmV-j':-^ but the Place faith, all 'Things, Or whatever has Being-, were made by him, therefore all Co-cterrral of- Earth or •Heaven with the Everlafting God is ejicluded and refCited. Fourthly, Pi??/;/'s Argument ^W'cOrltliM?^ this' Head : F^yi^ ly him are all Things created,' and , he rs- hefoH'aii Things ^ and by him all Things conjijl. Co-h, r. 16, j 7'.' .Aitd' thou^ Lord, in the eg inning hafi laid the Foundation 'df the Earth, and the ■Heavens are the V/orks of thy Hands. HehTv. 10. And in Page 14. Penn faith. Nor can their idle Shift any Way fecure them from the Dint of thofe Scriptures, nor the Arguments built upon them, I'/z. Making is. Failiioning : So God made ■the Fleavens and the Earth, as ^'Carpenter makes'a'Door or a Gheft ; he fafhi-6ns it.df Wood, but he does; hot make, tfe Wood : Penn {mih,?i -Diflrinftion fitter iov Bedfam then Men pretending to be in their Wits: And, faith he, can they think that it was harder to Almighty God to createout' of Nothing the more inanimate or lifelqfs Part of Heaven and Earth, then to compofe that Variety of excellent Creatures, and to infufe that great Spirit and Soul, by vvhich they are refedively in- ftinfted or adled: Thef^ are his owh', and the moft corifidei;- able Arguments that P^W brings againfV this Point, to fhew how inconfiftent it is with Scripture, for he never gives any Interpretation nor Meaning of any Scripture he quotes. The Reader may confider the Strength of Pernios Arguments, and fee whether they be fatisfaftory ta the Mind of Man, that God crtated this vaft Earth and gneat Waters of Nothings if n'c^, then [ 67 ■] then Earth and Waters muft needs be Eternal; but thofe that are fatisfied with his Arguments let them keep to it, I fhall not diffwade them from ir, only I (hall give Anfwer and prove to the contrary by Scripture, that Earth and Waters was Eternal, as folio weth. ■jn-.-^/'^er. Gen. i. i, 2. In ibe Beginning God created the Heaven ■md. the Earth. Ver. 2. And the Earth was without form, and void J and Darknefs was upon the Face of the Deep, and the Spirit of God moved upon the Face of the tVaters. Mind, Reader, ;here it was that I faid unto Penn that Mofes let the Cart before ;tl3e' Horfe; .that is, he fet that firft which fhould have been 4an;, and thje laft firfl, as it was a common Thing for Prophets iind Chriji himfelf,: to Things that were adled lait to fpeak of them firlt.; it is an Expreflion Chriji ufeth often, that the Firft Ihall be Laft and the Laft Firft, as may be expcriewced in that vParable, Mat, xx. 8. So when E-ven was com^^ the Lord of the Viticyard fait:>h unto the Steward, call the Labourers y and givi them their Hire, beginning from the laji unto the firft :■ Here we lee, he that had wrought but one Hour in the Uay was paid his Wages firft of all, and he that had wrought twelve Hours tl^at was firft hired, was paid his Wages laft of all, and had no .niore.but his Penny neither: As in Ver. 16. This Parable did relate' to the Jews that were firft hired or chofen of God ta work in the Vineyard of God's Worftiip, fet up by his Stew- ard Mofes, which People had wrought in the Vineyard of God's Worftiip many Hundred Years, which was twelve Hours in the Day, and he that wrought but one Hour in the Day was the Gentiles, and by believing in Chrift in the Jaft Hour of the Day, when Chriji was upon Earth, they received their Penny , of Peace, and Affurance of everlafting Life in themfejves, by working one Hour in the Vineyard of Faith ; fo that the Jews that had wrought twelve Hours in the Day under 7k?o/^j's Law did murmur, that the Gentiles, that wrought but one Hour in the Day in believing in Chrift that was now come, that they fhould receive the Penny of everlafting I;ife firft, and fo eafily, that had done fo little Work for it, nothing •l?ut to believe ', I fpeak this only by the Way, to Ihew that • v.^ y. '.'■ ' . I'-j ■ . ■ K 2 the [ 68 .] the Scriptures are full of fuch ExpreflionSi-'vthattih^irirft fhal^ be Laft and the Laft Firft. A pi^\ ibrN f. : So it was by Mofes^ he fpake that firft that fhould have been fpoken laft j where he Hiith, In the Beginning God cre- ated the Heaven and the Earth. Now, if Mcjes had faid. In the Beginning the Earth was without Form, and void, and Darkneis was over the Face of the Deep, and that the Spirit of God moved upon the Face of the Waters ;.and that God created out of this dead fcnfelefs Earth and Waters the Hea- ven ^nd the Earth, into this excellent Order as we fee, as was the true Meaning oi Mofes, then Penn v/ou Id never have made this Objeftion -, but becaufe Mofes fpake that firft which fhould have been fpoken laft, according to the Rule of Rea- fon, but not by the Rule of Faith, which by the Rule of Rea- fon is like fetting the Cart before the Horfe, as Mofes doth in feveral other Places as well as this, as 1 could name, but it would be too tedious ; and this Manner of Sayings, it hath blinded the Eyes of the Seed of the Serpent, fuch as Penn the Quaker is, that they might not underftand the Scriptures, fo that this Place of Scripture doth no Ways prove that God gave a Being to thofe great Subflances of Earth and Water. For the Words following doth make it appear, that Earth and Water was eternal -in vttheirSubftance and Being, in thefe Words: And the Earth, wai without Form^ and void, and Darknefs was over the Face of the' Deep ; The Meaning is, that the Earth was covered with Water, fo chat it cOuld not be feen by God himfelf •> therefore fliid to be void ; fo that the Earth was under the Waters eternally, but void of any Siglit, ,ei^er.,^) God himfelf, or Angels, or any other ce- leftial Creature in Hearen above, before this Woi-ld was made 5 likewife the Subftance of Earth, that lay eternally hid under the Waters, was void of any Form or Vertue j but when God's Spirit had moved upon the deep Waters, and caufed them to be gathered together in one Place, and let the dry Land ap^ pear, and it wa3 fo,.. as may be feen, Ver. 9. 'Then did God cre- ate the Earth. Mind, God created out of the Subftance of Matter that was Eternal ^ he created Light, Ver. ^. And God Jaid^ Let there he Light, attd there was Light. Now this Light was made of Something, God did not make Light of Nothing ; he [69 1 he made Light of thofe deep Waters that had Darknefs upon the Face of it eternally, until God*s Spirit moved upon the Face of the Waters, and made Light out of that Subllance of Water, that was eternally Dark before. Ver. 4. God faw the Light that it was goody and God divided the Light from the Darknefs ; that is, that Fart of the dark Waters, which he by the Word of his Power had made Light ; he divided or let it apart from the dark Waters as a Thing finifhed. Ver. 5. And God called that Piece of Work which he had finifhed Light Day, and that Part of the Waters that was not yet finifhed he called Night. Jnd the Evening and the Morning were the firji Day, This was God's firft Day's Work. Ver. 6. And God faid^ Let there be a Firmament in the Midjl of the Waters^ and let it divide the Waters from the Wa- ters. Ver, 7. And God made the Firmament.^ and divided the Waters which were under the Firmament from the Waters above the Firmament \ and it was fo. Htfe God created by the Word of his Power the Firma- ment out of another Part of thofe deep dark Waters, whofe Su'bftance was eternal. Ver, 8. And God called the Firmament Heaven., and the Evening and the Morning were the fecond Day, Mind, Reader, God hath been two Days making the Light and the Firmament of Heaven out of the Water, or Sub- llance of Water, before the Earth or dry Land did appear;, fo that God did not create the Earth before the Earth did ap- pear, though Mofes is pleafed to fet it in the firft Place, yet the Creation of the Earth was God's third Day's Work, as may be feen, Ver. 9. And Godfaid, Let the Waters under the Heaven be gathered unto one Place, and let the dry Land appear ; and it was fo. Ver. 10. And God called the dry L^nd Earthy ahd the gathering together of the Waters cajkd he Seas : And' God faw that it was good. ' Ver. 11, And God faid^ Let the Earth bring forth Grafs, the Herb yielding Seed, and the Fruit- tree yielding Fruit after his Kind, whofe Seed is in itfelf upon the Earth', and it was fo. GHAP. i[79'] C H A P. XX. I N D, here was no Mention of any Earth until the third Day, neither did God lee the Earth that lay eternally ]ud under the Waters, ur.til the third Day he had commanded the Waters to be gathered unto one Place, fo that the Earth nnifl: needs be eternally hid under the Waters: Likewife, the Grafs, Elerbs and Fruit-Trees, that did grow out of the Farth, they had the Seed in themfclves eternally, God gave no Seed to them, as is exprefl:, Fer. 12. j^nd {he Earth hr ought forth Grafs, and Herbs yielding Seed, after his Kind, and the 'Tree yielding Fruit, whofe Seed was in itfelf after his Kind', and God f aw that it was good ^ and the Evening and the Morning were the third Day. The Fourth Day, out of the Subfbance of Water that was gathered together unto one Place, Ver. 14. And Godfaid, Let there he Lights in the Firmament of Heaven to divide the Day from the Night, and let .them he for Times and for Seafons, and for Days and I'ears. Ver. 1 6. And God made two great Lights, the greater Light to rule the Day, and the leffer Light to rule the Night ', he made the St^rs alfo -, and God faw that it was good ; and the Evening and the Morning were the fourth Day. So by Faith we underftand that God made the Body of the Sun, and the Body of the Moon, and the Bodies of the Stars, of that Subftance and Matter of Water that was upon the Face of the Deep, and by the Power of his Word fpeaking, into thofe Bodies of Water congealed by his Word, gave Light into them to ihine upon the Earth, and to run their Courfe to the Work God appointed them to do as long as this World doth laft. Fifth Day, God made out of the Subftance of Water all Manner of Filh, and great Whales, and all Man- ner of Fowl God made of the Subftance of Water : So that whatever God made, he had Matter and Subftance to make it of, and that God did never make any Thing whatfoever of nothing ; for of nothing comes nothing. And the Evening and the Morning were the fifth Day, Ver. 24« Ver. 24. And Gcd /aid. Let the Earth bring forth the living: Creatures after his Kind, Cattle, creeping things, and Beafts of the Earth after his Kind -y and it was fo. So Fer. 25. y^nd God> made the Beafl of the Earth after his Kind,, and Cattle after their Kind, and every Thing that creepeth upon the Earth after his Kind', and God faiv that it' was good. And in Ver. 26. And Gcd fajd. Let us make Man in our own Image and Likenefs. Idere'is God's fix. Days Work < Now, let the Reader mindy that God made all theie Things fpoken of before, outcfthefc two eternal Siibftances of Earth and Water: Likewife, God made out of: th« Subllance of Water the Firmament of Hea- ven^ the'. Sim,. Moon and Scars •„ Fifhes, Whales, and Fowl thatiiie in the.Midft of Heaven were made out of the Subftance; of Water,:. The Beafts of the Field,. Cattle of all Kind, and all Manner of creeping. Things upon the Earth, and Man himfeJf, God made of the Duft of this Earth, that was an eternal Chaos, until God in the .Beginning created or formed it, as we fee : Aii^ jfhjs-takejvlotice, that God made all Things of the Sub-> ftance ,pf Water firft,. and God made the Bead of the Earth and Man ©f the Subftance of Earth lail. Thus I^ have given the Interpretation of God's fix Day*? Work, and' how that the Subftance of Earth and Water was eternal, in there being an Eflence ;. and how that God, out of thefe,pw,o.3^bftanccs of Ear^h and Water,, did create or inade all Things whatfoever,., a,ll the Light of Sun, Moon, i Stars,; and Firmament of Heaven, with all their Bodies, and all other Creatures whatfoeyer, , that hath the Breath of Life in them ;.- an^ that God d4d.not-.m^ke any Thing whatfoever of nothing, a^ Pemi doth blafphemoufly affirm •, fo that the Reader may, fee die ^grofs Ignorance of that Opinion, that God made this vaft .Earth and Waters of np.thiipg, and the better underftand > ti]e An,fwe;:ji;9 ^f;(^?i's Arguqients as followeth. /'^ryX, A&ior that Place, G<0. i. 1, 2. In the Beginning Gcd created the Heaven and the Earth., and the Earth was without '■L'lcrml^ and i-wW, Ij ha,ye anfwercd before, (hewing that Mofes fp^ke that laft which fliould liave been firfl,i,fo that Fisnn*^ Arguments built upon that Text falls to the Ground. Secondly, Secondly, Penn qwotes Ifa. xlviii. 2, 13. Hearken unto me^ O Jacob, and Ifrael, my called^ I am he, I am the Jirft and alfo am the lajl, my Hand alfo hath' laid the Foundation of the Earth. Penn's Argument upon thefe Words: Wherefore thus I argue, if God was before fo much as the Foundation of the Earth was laid, then was neither the Earth nor Foundation of it from Eternity without God-, but the Text affirms, that God was jirfi or before the Foundation was ever laid. Anfwer. To what Purpofe is this Scripture alledged, for we do own that God is the Firll and Laft, and that he was in' Being in Heaven above the Stars, and did create all Manner of celeftial Creatures, fpiritual Bodies, as Angels, before the Foundation of the Earth was laid. Now mind, though God was before the Foundation of the Earth was laid, he doth not fay he was before the Subftance and Matter of Earth was ; to fpeak plain, God doth not fay he was before the dark, lenfelefs Chaos of Earth and Water -, for it is pkin, that the Earth was without Form, and void from the Sight of God himfelf, and Darknefs was upon the Face of the Deep-, fo that there was deep Waters, and Earth under the Waters, in the Beginning, when God began to create; and when God's Spirit moved upon the Face of the deep Waters, there was Matter and Subftance ; there was Water and Darknefs for God's Spirit to work upon before God began to work or create, io that the dark Waters muft needs be there before, if before God began to create, or before the Beginning, then eternal ; except God did firft fpan, out of his great vail Spirit without a Body, thefe dark Waters, and then he fets himfelf to work to make light Bodies, out of thofe dark Waters that came out of his great Spirit •, fo that God's Spirit without a Body muft needs be exceeding large, that could caufe fuch vafl; Subftances of Earth and Waters out of his great vaft Spirit without a Body. I did not think that a Spirit without a Body had been fo large, as Penn doth blafphemoufly alfert, yet by Penn*% Argument it muft be fo. Again, [73] Asa'in, if God made this vaft Earth and Waters of nothing, would it not have been eafier for God to have made the Firmament, Sun, Moon, afnd Stars ; and all Fifh, Fowl, and Beads of the Earth j and every Thing that* hath the Breath of Life, and Man hhnrelf of nothing: God mght eafier have made thefe excellent Creatures of nothing, than for him to make this great vaft Earth and Waters of nothing : I do admire that the Imagination of Man fhould conceive fuch a monftrous God that can make fuch great Subftances of Earth and Water, and the great Rocks and mighty Stones in the Earth of nothing -, but Penn's God is a Spirit without a Body, that can do all this by his own Confeffion ; but my God, that hath a Body of his own, never did any fuch Thing, he always had Matter and Power to make his Creatures of; methinks, it is a wonderful great Power in God to raife the Dead again at the laft Day, and to reward every Man ac- cording to his Works, as the Scripture faith ; this is a great Work for God to do, yet this Power is nothing in Compa- rifon of fuch a Power that could make this vaft Earth and Waters of nothing, then by the fame Power he may bring them to nothing again j fo that as they were made of nothino-, fo they fhall turn to nothing again ; if this were fo, it would be well for Penn and all Reprobates to be turned into nothing, then their Condition would be as happy as we that are fome- thing, and fhall be fomething again in the Refurredion. And as for God's laying the Foundation of the Earth, we do acknowledge that God did lay the Foundation of the Earth in the Beginning, but the Earth was before he laid the Foundation, for he could not lay a Foundation of Earth ex- cept he had Earth to lay •, it doth not fay that God laid the Foundation of the Earth with nothing ; but in the Beginning, after God had found out this Earth that was eternally hid under the deep Waters, then God laid the Foundation of the Earth by the Power of his Word, fo furely congealed and ftrongly clofed together that it fhall never fall, but it Ihall ftand to Eternity ; yet, neverthelefs, the Subftance of Earth was before God laid the Foundation of it ; for Man may as well fay, that a wife Builder may lay the Foundation of a L ftately [ 74 ] flately Tower, without any Matter or Subftance j no, not Co much as Earth for his Foundation ; therefore Ckiji faith, a wife Builder buUdeth his Ploufe upon a Rock ; now this Rock was before, I " did not rriaks this Rock his Founda- tion of niithing, the Lock was before he tnade it a Founda- tion to build upon : Likevvife, the foohfh Guilder that built upon the Sand, that made the Sand his Foundation, or laid a Foundation of Sand to buikl upon : This foolifh Builder did not make the Sand, the Sand was before •, fo it was with God, he hid the Foundation of the Earth in the Beginning, but the Subftance of Earth was before he laid the Foundation of it ; fo that the Subftance and Matter of Earth was before God laid the Foundation of Earth, if before then eternal ; for the Scriptures doth not fay, that God laid the Foundation of this Earth from Eternity, but from the Beginning, when God created the Heaven and the Earth, then God laid the Founda- tion of the Earth as we fee •, but the Subftance of the Earth was before he laid the Foundation of it ; fo that this Scripture maketh nothing to Pemi's Purpofe, but akogether to the contrary. CHAP. XXL THlrdly, Penn j«^/^j John. i. i, 13. Jnd the Word was God, all Things were made by him : Penn's Argument to this, If all Things were made by him^ then both Heaven and Earthy becaufe they are Part of all Things ; but the Place fays ^ all khings, or whatever has Beings were made by him -, faith Penn, Therefore all co-eternally^ of Earth or Heaven, with the everlajiing God, is excluded and refuted. Jnfwer. We do acknowledge the Word was God, and all Things were made by him, and that he made Heaven and Earth, and all Things elfe in the Beginning : But what is this to Pemi'^ Purpofe? This doth not prove that God made the Heaven and Earth of nothing, neither doth it prove, that all Things that God has made to be co-etcrn:;ll.y v/ith God, nei- ther doth it exclude nor refute at all, that the Subftance of Earth [75] Earth and Water was not an eternal Chaos of dead, fenfelefs Matter and Subftance, but altogether to the contrary. Fourthly, Penn's Argument to conclude this Head, For by hifji 'ivere all Thi?igs created^ and he is before all 'Things, ajtd by him all Things con/tfi. Col. i. lo, 17. And thou^ Lordy in the Beginnings haji laid the Foundation of the Earthy and the Heavens are the Works of thy Hands. Anfwer. We do own the Words of thefe Scriptures to be Truth, that the Lord in the Beginning laid the Foundation of the Earth, and the Heaven are the Works of his Hands, as I iaid before, fo I fay ftill, God did not lay the Foundation of the Earth with nothing, he had the Subftance of Earth to lay f^ Foundation before he laid it; neither was the Heavens the Works of his Hands made of nothing : God had Matter and Subftance to work upon, void Earth and Waters, even as a Man hath to lay the Foundation of an Houfe, for God cannot work upon nothing no more than Man can -, and the Scripture doth fay, that God laid the Foundation of the Earth in the Beginning, which is clear, that the Subftance of Earth and Water was before the Beginning of this World, even eternal •, but it was in the Beginning when God began to create this World, then did he work upon thefe two dead, fenfelefs Subftances of Earth and Water, that were eternal in their EfTence and Being, and by his handy Work he created the Firmament of Heaven out of that Subftance of Water, as I faid before ; and when God had difcovered to himfelf the Earth or dry Land, that lay hid under the Waters, then he created the Earth as we fee, and laid the Foundation of it in this Order as we fee, this God did in the Beginning, but the Subftance of Earth and Water was eternal, as 1 faid before. Page 14. Penn Jaiih, Nor can their idle Shift any Ways fecure them from the Dint of thofe Script ures^ nor the Argu- ments built upon them ^ viz. Making is fafloionings fo God made the Heavens and the Earthy as a Carpenter makes a Door or a Chefl, he fafhions it of JVood^ hut he did not make the Wood ; V tun faith., A DiJiinHion fitter for Bedlam than Men that are in their Wits ; and, faith he, How can they think that it ivas L 2 harder [ 76] harder to Almighty God to create cut of nothing the more inani- mate and lifekfs Pa rt of Heaven and Earth, than to compofe that Variety of excellent Creatures ; and to infufe that great Spirit and Soul by which they are refc^iively infiinSfed or a^ed. Anfwer, That the Dint of thofe Scriptures, nor Tennis Ar- guments built upon them, doth no Ways touch the Foun- dation, that Earth and Water was not eternal, but proveth altogether that they were eternal •, and all Penn's Arguments built upon thofe Scriptures, will prove but an idle Shift indeed to himfell- and all that believe him. And what doth the Word Create, Making or Fafhioning fignify, but the making of the Fafnion of fomething that had no Frame or Fafhion before ; therefore it is faid, that the Earth was without Form, and void, that is, it was void of all Form in the Beginning, when God began to create, but not void of Subftance, fo God made that which was Subilance without Form into Form j fo God created the Earth, that is he made that formlefs Earth into Form, to fet forth the Glory of his Workmanfnip, therefore it is faid, Heb. xi. 3. Through Faith we underjiand the Worlds were framed by the Word of God \ here v.^e fee, that framing is creating or fetting the World into fuch a Frame and Order, as we fee, but this doth not prove, that God had no Matter nor Subilance to make this excellent Frame of Earth and Heaven, and all Creatures therein, but proveth to the contrary. And you have made a fit Comparifon yourfelf, that though a Carpenter doth make a Door or Cheft, he faQiions it of Wood, but he does not make the Wood j fo it is with God, he hath framed the Heavens and the Earth, and hath fafhion- ed them, and all Creatures elfe, as we fee •, but theSubflancc of the F.arth and Water he made them not, no more than the Car- penter made the Wood \ fo that this Diftindiion that is counted by learned Penn more fitter for Bedlam than Men in thtir Wits, is become the chief Diftindlion to bring down the Wifdom of the Serpent which is io high exalted ; and that which Penn quotes, the wifcfl Sp'ech of all, he hath difcovered his great Ignorance, and the deepeft Darknefs in his Mind of all, in thcfe Words, Andy [ 77 ] j^nd^ faith he, Can they think it ivas harder to Almighty God to create out of nothing the inanimate and lifelefs Part of Heaven and Earthy than to ccmpofc that Variety of excellent Creatures, and to infiife that great Spirit aud Scul^ by ivhich they are re- JeStively injtinlicd or a^ed. This is mort\\kz Bedlam indeed than a Man of Learning j I fhall deal truly with you, and with the Reader, that we do not only think, but do per- fedJy know, that ic was harder for God to make this vaft Earth and Waters of notliing, than it was to make [he Firma- ment of Heaven, and all thofe excellent Creatures which he hath made ; nay, with Reverence to God the Creator, we know he never did nor never could make any Thing what- foever of nothing, For of nothing comes nothing: Methinks it is fufficient to fatisfy the Mind of Man, to believe and honour the eternal God, the infinite Creator, in that he hath made fuch Variety of excellent Creatures, and Man in his own Image and Likenefs of fomething; and God hath Glory enough, in that he hath framed the Heavens and the Earth out of thofe two dark Subftances of Earth and Water ; but the Seed of the Serpent, fuch as Penn is, will not honour fuch a God that cannot make this vaft Earth and Waters of nothing. Neither did God ever infufe that great Spirit and Soul into any Creature whatfoever •, but when God created every living Creature by the Power of his Word fpeaking, it re- vived Breath of Life according to its Kind ; for if he made their Bodies by his Word, his Word gave them Life alfo ; fo that his great Spirit and Soul, as you call it, was not infufed into no Creature at all, but within his own Body, which is no bigger than a middle-ftatured Man, even the fame Bignefs and Height as Chrifi was of when upon Earth : I fuppofe you may read in the Hiftory what Stature Chrijl was of when he was crucified ; and whoever believes in a God of a bigger Bulk, then he believes in a falfe God, as moft of you fa- kers do. Thus I have given an Anfwer unto thofe Scriptures and Arguments Penn the ^aker hath alledged againft Earth and Water, being an eternal Chaos of dark, fenfclefs Subftance ; and [ 78 1 and for the Readers better Information, I fhall propound thefe Particulars following. I. That the Subftance of Earth and Water were from all Eternity uncreated, fenfelefs, dark and dead Matter, like unto Water and Duft, that have no Kind of Life, Light or Virtue in them at all. Secondly, It is an Opinion of the Learned, that thofe Subftances Earth and Water, were not eternal, but they have imagined that the Creator fpake the Word and fo they came to be •, and after he had given them their Being, he formed all Things that were made out of them. Thirdly^ There is no Scripture that maketh mention of any fuch Thing, as God*s giving Being to Earth and Water. Fourthly, Neither can it be proved by Scripture, that God gave Being to the vafl dead Earth, and dark deep Water; neither did thofe two Subftances of Earth and Water proceed out of God's Mouth, but their Being in the Original was eternal, and will be eternal. Fifthly^ There is not a Word throughout the Scrip- tures, that God gave any Being or Beginning unto dead, dark, fenfelefs Earth and Water. Sixthly, Can Penn tell where God was reiident when he gave a Being ro Earth and Water, for Earth and Water were uncreated Suoftances eternally diftindt from God. Seventhly, That Earth and Water were an eternal Chaos of confufed Matter, efientially" diftind from God the Creator. Throughout the Scriptures, no Man can find one Word or Tittle in Reference to the deep Waters its Begin- ning, therefore of Ncceffity it muft be eternal. Eighthly, That the Waters covered the Earth before God began to create ; wherefore the Earth being as it is in the deep Waters, muft needs be one Effence eternally with thofe deep Waters, and in the Earth before God's Spirit moved upon the Waters, and the Earth was inclofed as a Prifoner in the Womb of Darknefs under the Waters, fo that the Waters were under the Earth, and above the Earth ; and the Waters under the Earth did bear up the Earth, and the Earth in the Middle did bear up the Waters that covered the Face of the Earth •, this was an eternal Chaos : Earth and Water waff eternal in their Subflance and Being. Thus [79] TIiu-] much in Anfv/er to the fecond Point, that Earth 2nd V/atCi- was tteinal, and that it is a landing Truth, and thnt Penn, Auguftlnc^ and y^r//?^?//^ the grcnt Philofopher were in a great Error, and were grofsly ignorant, to affirm, that God made th: Subil incc of Earrh and Water of nothing, and no fucli great Hcrefies as they themfelves did own, in that they judged the Truth to be Herefies : Who made Augufiine a Judge of Herefies ? Not God, I am fure, but he (pake as thofe bjinB Men did at that Time, when Darknefs overfprcad the Earth. CHAP. XXII. TH E third Point Penn calls old Herefy is, ^hat the Soul is generated or begotten by the Man and IVoman with the Body, and that the Body and Soul are infeparable. In Page 16. Penn faith, That this is contrary to Scripture- Tellimony he will prove : His firfl: Proof is, Ecd. xii. 7. The Words are thtfe, The Spirit to God that gave it : Penn's Argument upon thefe Words, faith he. No carnal Generation can bring forth a pure Spirit, external Matter producing only external Matter of its own Kind ; but, faith he, the Soul of Man is a Spirit, as the Words expreffed by Reeve and Mug- gkton, faith he, therefore no Man gets the Soul or Spirit of a Man when he generates the Body. Secondly, Penn faith. That which returns to God came from God, but the Soul of every Man turns to God for Sentence, and confequently came from him. This is all the Scripture Penn brings to prove the Soul is not generated with the Body. Anfwer. Firjl, That Place Eccl. xii. 7. is no Scripture, as I have fhewed before, they are the Words of Solomon j he was no Penman of FToly Writ, neither did he know himfelf from whence the Soul of Man came, nor whether the Soul goeth, no more than Penn doth ; for the Soul of a Man and the Soul of a Bcaft was all one to Salomon, and their Breath was all one, and they went both to one Place, the one went to God as well as the other -, neither had Man any Pre-eminence above [ So ] ^bove a Beaft in Solomons Judgment, and Venn Is of the fame Mind of Solomon, fo that Penn's Argument from that Place fignifies nothing to this Purpofe, That the Soul is not gene- rated with the Body. But I (hall prove by Scripture, that the Soul is generated and begotten by Man and Woman with the Body, as in Gen. i. 28. And Gcd hlejfi'd them^ aiid God [aid unto them^ Be fruitful^ and muliiply.) and repknifp the Earth. Now I (hall not difpute whether a carnal Generation can bring forth a pure Spirit ; but the Thing which we lay and do a(iirm is, that the Soul of Man is begotten in Generation with the Body, neither can any Man get a Body in Generation without a Soul; for if a Man doth not beget a Soul, than he begets no Body at all, lb that a Body cannot be begotten by Man nor Beall without Life nor Soul -, fo that no Souls can come forth of the Womb without Bodies, nor Bodies without Souls -, for if the Soul or Life be dead when it cometh out of the Womb, the Body is dead alfo •, if the Soul be alive, the Body is alive alfo, there is no feparating one from the other. Page 13. Penn*s firft Argument, faith he, Such as is the Soul, fuch muji be that which produceth ii ; hut, faith he, it is Jpiritual ; and faith, Now that which generates the Body of Man^ being only and meerly vifible Matter, it cannot -produce an intellectual Soul or Spirit. Anfwer. That God breathed into Man the Breath of Life, and he became a living Soul. Now this Breath of Life be- came Life and Soul in Adam, and this Life and Soul became Seed in Man, for a Body without Life cannot have any Seed in it, for Life lies in the Seed, and Seed lies in the Body, elfe God would not have ble(red them with the B]e(ring of In- creafing and Multiplying ; to multiply muft be by Generation in the Seed; fo that though God breathed into Adam the Breath of Life, and he became a living Soul, mind, God did fo to none elfe; for Adam was made, and not begotten, but all Men elfe are begotten, and not made ; as Adam was in full Proportion of a Man, he did not grow bigger nor higiier, than what God made him at the firft ; bur all Men fincc arc begotten, therefore born a Child, and groweth to a Man 5 [ 8i ] Man i fo that the Soul of Man is generated and begotten with the Body, except you would have God to make every Man in the World at Man's Stature -, and God breathed the Breath of Life into him, that he may become a living Soul as at the firft which is abfurd. Then it muft needs be, that when ^dam begot Setb in his own Likenefs, that he begat Selh*s Soul as well as his Body by Generation, when he knew his Wife £'z;Lite and Soul, and when they had multiplied in generadng of Bodies, then God would come and infufe fome of his great Spirit into thofe Bodies that were generated by them ? Was this God's , Blefling he gave unto them, that they fhould generate and beget Bodies, and he would put Souls into them asfaft as they beget Bodies ? By this Rule there was no Life in the Seed of Adam and Eve-, and this I fay, if there had not been Life in the Seed, there could have been no Bodies generated nei- ther-,, and if It be granted, that there is an invifible Life in. the Seed, eife nobody could be generated at all •, fo that if the invifible Life in the Seed doth generate and produce a Body, elfe nobody at all could be generated nor begotten ; the fame invifible Life in the St^^, that doth in Generation pro- duce a vifible Body, it produceth a vifible Soul alfo •, fo that Body and Soul is generated by Man and Woman, and was the true Meaning of God, when he faid, Increafe^ and multiply^ and replemfh the Earth with Sons and Daughters. But by Penn's Aflertion he makes God to be a Necromap-;^ cer or Conjurer, to caufe Spirits to enter into dead Bodies, and . carry them about, and make them to work, walk and talk for a Time -, and when Sicknefs or Death comes to the Body, then that Spirit God puts into their Bodies flips out of their Bodies j when they Hand in moft need of the Spirit's Affiftance it is fled away from the Body, none knoweth whither, except into the Air : This is Pemi's Opinion, and he is not afhamed to publifli fuch a grofs, ignorant Principle in the Things of Nature;- [ 86] "Nature i befides, the Beafts of the Earth, and the Fowls that tly in the Midfl of HeavehV'and the Fifii in the Waters, God bleflKi them, and placed a Law of Generation in their Na- tures, to increafe, and multiply, and replenifh the Earth and Waters, and they cannot increafe and multiply no other Way but by Generation-, and do you, Penjt^ believe indeed, that the Beaft indeed doth not beget the Life and Soul of the Beaft in Generation as well as the Bodies •, you cannot deliver yourfelf irom the Dint of this Scripture-Argument built upon it: Do you believe that the Beafts of the Earth doth generate and be- get Bodies only, and that God's vafl Spirit doth infufe Life and Soul into them •, for the Beafis have Life and Soul in them as Man hath, and God blefled the Beafts with the fame Law of Generation, to increafe, and multiply, and replenifh theEarth, as he did to Man ; and we fee by Experience, that Man and Beaft doth increafe and multiply in the Earth no other Way but by generating; now the Cafe is, whether you, Penn, do believe, that the Life or Soul of the Beafts be generated with their Bodies, ay or no ^ if you grant the Beafts generate and beget the Life and Soul with the Body, and that there can be no feparating the Life and Soul of a Beaft from the Body, but if one be deftioytd, the other is deftroyed alfo ; the Cafe is ih^ fame with Man •, if a Beaft beget Body and Soul in ge- nerating, by Virtue of that invifible Life in the Seed, through the Warmnefs of the Womb, it congealeth Body and Sub- ftancc together, and in its Seafon, as God hath appointed to Nature this invifible Life in the Sttd^ it quickens into a fenfible and vifible Life, and this vifible Life cannot be feen but by a vifible Body •, fo that without Controverfy, if the Beaft beget Soul and Body by generating, as is moft certainly true, fo without Controverfy the Soul of Man is generated with the Body, and he that begetteth the Body of his Son begets the Soul alfo ; neither can there be any Separation of Soul and Body one from the other, for they were both ge- nerated and begot together, they came both into the World together, they both lived together, and both die together, and ftiali both rife together in the Refurredlion •, the Scriptures are full to prove this Point. See [ 87] See Gen. xlix. i . Jnd God hkffed Noah and his SonSy and Jaid unto theniy Be fruitful^ and muUiply, and replenijh the Earth. And in Gen, viii. 17. Bring forth with thes every living . Thing that is with thee of all Flejh^ both of Fowl., and of Cattle, and of every creeping Thing that creepeth upon the Earth., that they may breed abundantly in the Earth, and be fruitful, and multiply upon the Earth. So in Gen. xlvi. 22. Thefe are the Sons of Rachael which were born to Jacob, all the Souls were fourteen. And ver. 25, Thefe were the Sons of Bilbah fhe bare unto Jacob, all the Souls were feven. ver. 26. All the Souls that came with Jacob into Egypt, that came out of his Loins, all the Souls were thre&fcore and fix. ver. 27. And the Sons of Jofeph that were born in Egypt were two Souls, and the Souls of the Houfe of Jacob which ^ came into Egypt were threefcore and ten. Can there be any plainer and clearer Scripture, that the Soul and Body of Man is generated and begotten by Man-,, if fo many Souls came out of the Loins of Jacob, they muft' needs come out of his Loins in his Seed by Generation, fo that he begot the Souls by generating with thofe Women as well as their Bodies ; but what (hall a Man fay to blind Ser- pents.?- A Man had as good throw Stones againfl the Wind, asL fpeak to them of Scripture, or Meanings and Interpretations of Scripture-, but for Penn the ^aker, he cannot underftand that the Soul can be generated with the Body, though the Scripture be ever fo clear, and Nature doth prove it every Day 5 one Soul or other is generated, but all will not flop his Mouth,' nor open the Eyes of his Underflanding, for he is as ignorant of this, as he was of Earth and Water being made of no- thing, in that he would have God to infufe fume of that great Spirit and Soul into thofe Bodies that are generated, and not. for Man to beget Soul and Body ; this is that Antichriftian Spirit rules in the faker's People in thefe laft Times. Who would have thought that learned Penn had been fo, blind and ignorant of the Law of Generation ; but I fee God. hath done by him as he did by thofe Serpe.us in Chriji's Time, he hath Eyes but fees not. Ears but hears not, and a Heart but he underftands . not -, but he being given over to. Biindnefs-of Mind, as well. in the Natural as in the Spiritual, yet. [88] yet he hath fearched about the College at the Univerfity to find ■ out the Soul of Man when the Body was cut open ; lb that if the Soul be generated by Man, Pi?/? ;^ counts it no difficult Thing to find out the Soul when a Man is anatomized than any other Part; and if Penn could but fee a living Man opened or difledted, as he hath feen at the Univerfity living Eeafts ana- tomized, it would not be impofiible but rational, but that Penn might behold the very Thoughts, Purpofes and Intents of fuch Men's Hearts and Souls. C H A p. XXIV. Anfwer. XT' O U fay you have feen living Beads anatomiz'd: X Did you ever fee the Soul of a Beaft after it was cut up? If you have, whether the Soul of the Beafi were fenfible or no ? You might fee the Heart of the Bead, t)ut no Life nor Senfe in it •, becaufe the Soul of the Beaft \vas, dead : By anatomizing it alive they killed the Soul -, and when you faw the Beaft's Heart, you faw the Beaft's dead Soul ; you might better have feen the Life and Soul of the Beaft when it was alive j for when the Beaft was alive, it fhewed what the Heart, Life and Soul was, in yielding Obedience to the Driver, even to be killed j fo that a Man may better behold the Thoughts, Purpofes and Intents of Man's Heart and Soul that is alive; but when a Man is anatomized, there will be no Thought, Purpofe nor Intent to be found at all ; for out of the Heart or Soul that is alive, cometh evil Thoughts, Murder, Adultery, Theft, and fuch like. Here Penn hath fliewed his Ignorance of the Soul of Man, and knows not what it is no more than the Beaft you have feen anatomized alive did know its own Soul ; but I do know what your Soul is, and the Thoughts, Purpofes and Intents of your Heart and Soul, by what you have written ; for out of the Abundance of your Heart your Mouth hath fpoken fuch grofs Ignorance, that it is a Shame that a Man of Learning, a ^Univerfity-Man, fhould utter fuch grofs, foolifti Ignorance in ^the Courfe of Nature, that cannot underftand that the Soul of Man., [89] Man, and the Souls of all other Creatures are generated with the Body, and are infeparable from the Body, and we fee the fame Increafe of Men and Women by Generation every Day, as is wifh the Beaft and all other Creatures according to God's Koly Ordinance in the Beginning j fo I Ihull conclude the An- fwer to rhv Point. Penn quotes Socrates, Juguftine and TheodoruSy that judged this Principle to be Herefy ; thefe Men that lived in that dark Time of the World, that wc^re as ignorant of the Truth as Penn himfelf, who gave them Authority to be Judges of Herefies that k lew not the Truth, nor were not in the Truth thcmfelves? They would have judged the Apoft'es Do6trine H refies \\ ihey had lived in tiieir Time, therefore what H^^ed is there to be taken what thofe Men in thofe Times judged, that had no Commiffion from God ? But let that pafs. Fourthly^ That the Soul of Man is mortal, and that the Soul and Body go to Duft, and refteth there until the General Day of Refurredtion. Penn faith, it is inconfiftent with Scripture j I prove, the firlt Scripture Penn brings, to prove that the Soul of Man is not mortal, is Gen. \\. 7. And the Lord God formed Man of the Dufi of the Ground, and breathed into his Noilrils the Breath of Life, and Man became a living Soul. Penn\ Words to this, faith he, If the Breath of Life made a dead Body live, then the Privation of the Breath makes a live Body dead. Se- condly, Penn faith. This is further proved thus, If it was living Breath before it entered into the Body, it muft be liv- ing Breath after it is withdrawn from the Body. Thirdly, Penn faith, though fome of thofe Things which are living may die, becaufe they live by the borrowed or lent Life of ano- ther, yet very Life as Life cannot die-, and faith, it is im- poffible that the Breath of Life, or Soul of Man, can fuffer Death, as here underftood. Fourthly, he quotes i Kingsxvu. 21, 22. And 'E\\]^\\ fir etch- ed bimfelf over the Child three Times, and cried, andfaid, O Lord my God, J pray thee let this Child's Soul come into him again ^ and N tht [9o] the Lord heard the Voice of E'ljah, and the Soul of the Child came into him again^ and he revived. Penh% Words to this, faith he, IF the Life was withdrawn when the Body lay dead, faith he, but the Soul was feparated ; and when it did return, and had rcfumed its iorfaken dead Body, it revived the dead Body again •, and faith, therefore the Soul died not wi:h the Body at all. Fifthly^ Penn quotes Luke xii. 4. Be not afraid of them that kill the Body., and after thut^ have no more that they can do. Saith Penn to this, If Reeve and Muggleton fpeak true, then lie that kills the Body kills the Soul too, for he cannot kill the one without the other. Sixthly, Penn quotes Rev. vi. 9. I faw under the Altar the Souls of them that were Jlain for the Word of God., and they cried with a loud Voice., How long do(i thou not judge and a- venge our Blood on them that dwell upon the Earih, Pemi's Words to this •, faith he, If their Souls lived after their Bodies were Qain, then they did not die together ; for they cried for Vengeance on the blood-ihirfty Inhabitants of the World •, faidi he, therefore Souls are not mortal as Bodies are ; and fiith, in Hiort, their Bodies were flain, their Souls were alive 5 their Bodies were in the Grave, their Souls un- der the Altar, worfhipping God Day and Night ior ever and ever. Thele are the moft confiderable Scriptures and Argu- ments Penn doth allcdge againil the Mortality of the Soul. Anfwer. That this Point of the Soul's Mortality, and that the Life or Soul of Man doth die, and chat Man is wholly mortal, it hath been fufficiently proved by writing already, both by Scripture and Experience daily amongft us, that might con- vince the Heart of any Man, except his Heart be harder than any Flint-ftone- and the ^^/^d-n Hearts are more hard than any Man's Heart upon Earth to be convinced, becaufe of chat feeming Righteoufnefs in outward Appearance, hath blind- ed their Eyes, and hardened their Hearts, fo that no Light of Life eternal can enter into them, not fo much as to acknow- ledge thcmfelves convinced, much lefs converted \ but I know- ing they are led and guided by the Spirit of Antichrift in thefe laft [91 ] laft Times, I am the better fatisfied in their Oppofition to Truth i I am hated of all other religious People as well as of them, and have been perfecuted by them, yet they are fooner convinced of what they heard me fpeak, than ever any Qua- ker was that did not believe me, therefore I fhall only give the Interpretation of thofe Scriptures Penn brings to prove, that the Soul is not mortal, nor will not die, and that will anfwer all that he hath built upon them. . The firft Scripture is. Gen. ii. 7. And the Lord formed Man of the Dufl of the Ground^ ahd breathed into his Nofirils the Breath of jjfe, and Man became a living Soul. Anfwer. Firfl, That Breath of Life God breathed into Adarn., which made him become a living Sou), it was immortal Breath when it came from God, and fo was the Breath of Life in all other Creatures ; it was given by the immortal Word of God ; but this Breath of Life God breathed into Adam was more particular and peculiar than in any other Crea- ture \ but God breathed this Breath of Life into an earthen VefTel, whereby this Breath of Life that was immortal, as it was in God, but being breathed into an earthen Man, that was made of the Earth, this immortal Breath was mortalized, yet in a perfect innocent State, and fo was all other Creatures in a perled innocent Stare, nor capable of any Sorrow or Death, but all lived in a paradifical State, and Peace here on Earth, only the Man Adam was capable of Temptation of the Serpent- Angel without him, but not of any Temptation with- in him, as we are ever fince, being generated and begotten, we are Partakers of the Serpent- Angel's Seed and Nature in us ; fo that the Temptation of the Devil is now generally within every Man •, fo that this invifible Devil, which is fo feared by all People, is no where elfe, but within Man j fo that Man is become an abfolute Devil, as the Scriptures are full to prove 5 but that is not my Bufinefs now, but the Matter in Hand. Mind, that though Adam was of the Earth earthy, and was created in a perfed: innocent State, and the Breath of Life that was breathed into him was immortal, as it was in God ; but being breathed into an earthen VefTel, as 1 faid before, the im- N 2 mortal [ 9^ 1 mortal Breath of Life was morcalized -, yet this perfedl inno- cent State Jdam was created in, was as an eternal State to earthly Bodies, bad he kept in it, becaufe no Sicknefs nor Death could have touched him •, this State I had once a great Defire to at- tain unto, but it being revealed to me, that no IVian that is generated and begotten, that is, Partakers of the Serpent's Seed m his Conception, can attain unto that State and Condition Adam was created in, but muft unavoidably partake of the talkn State of Adam^ and muft die, and in Time it was re- vealed unto me which Way I fiiould attain that eternal Eftatc of Ada?n in the Kingdom of eternal Glory above the Stars. However, that Breath of Life God breathed into Mam, it Wiis the Breath of the immorial God, and the Breath of Life in all other Creatures immortal, fo long as Adam ftood in Obe- dience to God his Maker, and no Death could have touched him, nor no Creature elfe that God had made j fo that Ada?7t and all Creatures elfe fhould have lived upon this Earth for ever, and no Kind of Death fllould have laid Hold upon any Creature, which had the Breath of Life in it as well as Adam, but by the Dijobedience of Adam Sin entered into the PForld, and Death by Sin ^ fo that the immortal and paradi- fical State of /^dam, a«d all other Creatures that had the Breath ot Life in* them, is now become mortal, and muft die-, even the Soul of Adum, as well as the Souls oi the B^aft, muft die. For now Sin was entered into the World, and Death by Sin, therefore God faid. In the Day thou eatefi thereof thou, fjjalt furely dit. Mind, that as foon as Sin entered Death en- tered i fo that yf^<:i7»'s Immortality was quite loft ; as foon as Death entered, Lite and Immortality in Adam, and all Crea- tures elfe muft die-, in that very Day Sin entered into Adam, Life and Immortality was loft, and became Mortahty. God did not fay to Adam, Thy Body fhalt furely die, for that was litelefs before the Breath of Life was breathed into it -, there-" fore, without Difpute, that Breath of Life thai made him a liv-' ing Soul muft die : And when the Sentence of Death entered upon Adamh Life and Soul, Death entered upon the Life and Soul of all Creatures God had made, who had the Breath of in Life them* C HAP. [ n ] CHAP. XXV. FO R all Creatures were curfed for his Sake, and his Curfe was to die the Death, even his Soul as well as his Body ; he that was the Image of God muft die the Death, and turn to Duft : Bcfides, it was Jdam's Soul which was commanded not to eat of the forbidden Fruity therefore that Life and Soul of them both muft die } neither is any Thing capable to die but Life and Soul, Is it not the Life and Soul that groans under Sickntls? Is it not the Life and Soul of Man that fears the Pains of Death ? The Body is not fenfible of Pain at all ; for we fee (hat when a Man's Arm or Leg is cut off, that Limb ieels no pain at all ^ but the reft of the Body that hath Life in it, is fenfible of Pain and Fear of Death, becaufe his^ Life and Soul is in him ftill -, io thai nothing dies but Life and Soul j tor it is the Life and Soul that eats, drinks, walks and talks, that doth rejoice and is glad, and that is forrowful and doth grieve, that doth Good and doch Evil : It is the Soul that lives, and the Soul that dies •, therefore it is faid, The Soul that fins fhall die. Is it not the Soul that doth Murder, commit Adultery and fteal ? And when God faid. Thou Jhalt do no Murder^ thou fhalt not commit Adultery^ thou Jhalt not Jleal ; did he not give this Law to the Soul of Manas well as his Body ? And couM the Body aft any of thefe Things without the Life and Soul ? Therefore, without Con- troverfy, the Soul that fins muft and doth die. And when Man ftieddeth Man's Blood, doth he kill the Soul or Lile ot the Man, yes or no ? if the Soul flips out of the Body of Man when Man's Blood is Ihed, and his Soul receive no Harm : Why then <'oth Judges put Men to Death that did fhed the other Man's Blood ? He did but feparate his Soul from his Body, he did not kill the Soul of the Man, and will you put him to Death for parting two Friends one from the other, viz. his Soul from his Body, and perhaps his Soul is gone to God, a better Place chan it was in his Boiiy .? Yet we fee the Man n^uft be hanged for feparating the Soul from the Body. Bat if Penn fhall objtdt and lay. That when the Judge giveth Sentence upon a Man tor Murder, thaj he ihall be [ 94 ] be hanged till he is dead, that this Man's Soul did not die, rotwithftanding his Body was hanged according to the Judge's Senence, by Pt Jacob. This is he that was before Abraham in afpiritual Body in Form like Man : This is he that cranfmuted his ipiritual Body into a pure natuial Body, even the Body of Chri[i^ in the Womb of the Virgin, as afore- faid. This is he that faid to \k\zjews^ Before Abraham wa^ I am. Thefe Places of Scripture doth clearly prove, that God did tra'nimute his fpiritual Body into a pure natural Body, even the Bo iy of Chrifi, and that Chrij} muft needs be God and Man, therefore called God our Saviour. Much more might be faid in this Point, but there hath bien fufficient Proof of this before in this Treatife and elfewhere, that may fatisfy the Soul of any that hath the true Light of Faith in them. But I kno\» many Scriptures may be alledgcd againft thefe Scriptures I have named, which would be too tedious to an- fwer or to interpret •, for the Scriptures, without an Interpreta- tion and Meaning, doth contradid: one the other more than any "Writings whatfoever ; therefore there is a Neceffity that People fhould believe the Interpreter, elfe the Scriptures will be of little Benefit to any Man. There is feveral Arguments more that Petin hath raifed out of the Imagination of Reafon, the Devil in him, againft thisr Point: But they are fo confufed and unprofitable, that it would not be worth the while to difprove j for he raifeth feveral Ar- guments againft Elias, reprefcnting the Place of God the Father, while God went that Journey in the Flefli, thirty- three Years, was Elias in the Throne of the Father ^ but this hath been lb publickly proved by Scripture already many Years fince, fo that 1 fhall not give any Anfwer to thofe Ar- guments here ; but this is to be confidered by the Reader, that one while Penn will have the Eternal God to be fo big, thac he cannot be fubfcribed to any particular Place, and anotlier while he doth ride upon the Sky, and upon the Circle of the Earth, which, if God filled all Places at one Time, and could not be fubfcribed nor contained in no particular Place, then he could not ftir no where, for all Places in Heaven and Earth are full with his Omniprelence ^ fo that it would be impoffible P for [ io6 3 for God to ride upon the Sky, or upon the Circle of the Earth : For fuch a God that can ride or move from one Place to another, doth not fill Heaven and Earth v.'ith his Prefence as Penn doth aflert. Another while Penn will have nothing too hard nor impoflible for God to do, no, not to make the vaft Earth and deep Waters of nothing : Yet another while he faith, it was ipipoflible for God to tranfmute himfelf from an immortal Deity to a mortal Man, and that it is as impoflible for God to become a Creature, or to dilTulve his own infinite, eternal and immortal Nature, into mortal Nature } fo that fometimes there is nothing too hard nor impoflible tor God to do, and at another Time there is feveral Things too hard and impoflible for God to do as aforefaid ^ but I fhall defire the Keader to mind the firft Point treated upon : That God was in the Form and Likenefs of Man*s bodily Shape from Eternity, and that will prove this Point more clear ; fo I (hall leave it to the Readers to confider and conclude this Point, that the Im- mortal God being in the Form of Man, did defcend from Heaven into the Wornb of the Virgin, and dilTolved or tranf- muted himfelf into a pure natural Body in the Womb of the Virgin, which was Chrijl JefuSy as the Scriptures doth teftify, and as I have proved at large in the foregoing Difcourfe. I perceive Penn hath read fome old Authors Books that hath judged this Herefy alfo ; but he that leaneth upon their Judg- ments that condemned the Truth of God for Herefy, will fure- ]y perifh to Eternity , for they would have faid as much by Chrirt himfelf had they lived in his Time. CHAP. XXVIII. Sl^TWVaY and Laftly, That God hath eWed fome Men to eternal Salvation^ and hath predejlinated other fome to eternal Damnation^ without any other Inducement than his own I'Fill and Pleafure. Penn faith, this Principle is accurfed by Scripture, I prove, - hisflrft Proof is Ezek, xviii. 21. The Words are thefe : Ihe Soul that fmneth, it fhall die, the Son /hall not har the Iniqtnty of [ 107 ] «/ the Pather^ fwi^her Jhali tbe Father bear the Iniquity of the Son, the Rtghteoufnefs of the Righteous fjall be upon him. Verfe 22. But if the Wicked will turn from all his Sins which he hath committed^ and keep all my Statutes, and do that which is lawful and right, he jhall furely live, he /hall not die. Penn's Argument drawn from this Scripture ; faith, he, If Righteouf- nefs or Wickednefs be the Ground of God's rewarding or punish- ing Souls of Men, then, faith he, there is no Predeftination with- out Confideration had to their Works ; and faith, therefore fuch Decrees are denied and difowned. Secondly, Penn faith, It Man may turn from his Righteoufnefs and Wickednefs j and faith, But Men may turn from either, and accordingly they will ber^nvarded i and alfo faith, therefore no fuch predcftina- ted Damnation or Salvation. /^nfwer. That this Place of Scripture doth no Ways relate to Election and Reprobation concerning eternal Life and eternal Death in the leaft, but altogether to the contrary, as will ap- pear thus : Mind the Scope of the Words : The Soul that finneth it fhall die -, the Son fhall not bear the Iniquity of the Father, neither (hall the Father bear the Iniquity of the Son, but if either the Father or the Son do commit Wickednefs, it fhall be puniflied with natural Death before Nature's Courfe is run i and if either the Father or the Son doth work Riohte- oufnefs, he (hall have the Reward of his Righteoufnefs he hath wrought, that is, he fhall have the Benefit of the Legal Law, and (hall not be cut off from the Land of the Living, as Ions as his natural Life doth laft •, likewife, if the Father or the Son hath committed Wickednefs in hisLife-time,^et if he fhall turn from this Wickednefs, and keepGod*s legal Statutes, that is, fol- low the Law written in his Heart, that is, T'hou floalt do no Murder, thou [halt not fteal, thou fJoalt not commit Adultery^ nor bear falfe Witnefs, and the like, and do that which "is right between Man and Man •, which Righteoufnefs is but the Righteoufnefs of the Legal Law written in Man's Heart ; as if a Man doth this he fliall furely live in it ail his Days, and (hall not die before Nature's Courfe be run ; likewife i\\t Son (haJl not fuffer Death for his Father's Sin, nor the Father fhall not die for the Son's Sin, but he that finneth (hall die for P 2 his [ io8 ] his own Sin 5 and if the Father be righteous, it (hall not fave the Son from Death ; and if the Son be righteous, and the Father wicked, the Son's Righteoufnefs ihall not deliver the Father from Death before the Courfe of Nature is run, but he fhall be punifhed with Death for his own Iniquity. For this is to be minded by the Reader, that God faid in the Commandment, He would vi/it the Sins of the Fathers up- on the Children unto the third and fourth Generation of them that, hated him : Therefore it was a Proverb among the People of xkitjews^ that if Children that had Fathers that were wicked, the Children of thofe Fathers were heartlefs to work Righteouf- nefs themfelves, feeing the Sins of their Fathers muft be vifited upon them to the Third and Fourth Generation : They thought- it was a vain Thing to ferve God themfelves, feeing their Feather's Sins muft be charged upon them, therefore it was God took off the Murmuring of the People, and doth promife that every one that finneth, let it be the Father or the Son, he fhall die for his own Iniquity *, or if either Father or Son doth work. Righteoufnefs, it fhall be rewarded upon his own Head accord- ing to his Righteoufnefs -, and if either Father or Son that hath committed Wickednefs, doth return and repent of it, and do that which is Right between Man and Man, he fhall be forgiven that Wickednefs he committed before, and fhall not die for his former Iniquity. So that this Scripture doth relate only to a legal Righteouf- nefs, and to a legal Punifhment, and being put to Death hy legal Plagues and Punifliments for Sin, and hath no Relation not in the lealt to Eledtion or Reprobation, or to Eternal Salvation or Damnation, fo^ the keeping of that Law or Commandment could not give Life, neither did God intend to vifit the Sins of the Fathers upon the Children unto the third and fourth Generation to Etsrniry. Tenn might fay that were unutterable Cruelty in God indeed, to punifh a Child eternally lor his Feather's Sin, but that Punilhment Godthreatned to vifitupon the Children to the third and fourth Generation, it was temporal and not eternal, as Famine, Sword, Peftilence and natural Death, as is expreft abundantly in the Old Teflament ; fo that God's rewarding o'i Man's legal Righteoufnefs, it was and is with Temporal Bleffings of this Life, and his puniftiing Men for [ 109 ] for committing Wickednefs, and breaking that legal Law written in ^4all's Heart as aforefaid, he punifheth them with Tempore i Punifhments, even in this I-ife, with Death itfelf : as for Example : Is not there many a Man for Stealing, put to Death fur that ve;ry A6t, before he hath lived out half his Day^? And is not many Murderers cut off by the legal Law before his Days behalf expired ? And is not the Adulterer and Adultrc's many Times deftroyed by that foul Difeale the Pox, in the Midft of their Days? i\nd thefe Sins of the Fathers are many Times vifited upon the Children, to the third and fourth Generation, by Shame and Difgrace to the Children among Men, befides difeafed Bodies, Poverty and Beggary fticketh clofe to the Children of wicked Fathers, but the Punifh- ment of eternal Damnation God doth not inflidl upon any Man for the Sin of his Father, but for his own Sin only. This is the true Interpretation and Meaning of this Scripture, and that this Place doth no Ways relate to Election and Repro- bation to Eternity in the leaft. Secondly, Penn quotes i fim. ii. 3, 4. The Words are thefe. For this is good and acceptable in the Sight of God our Saviour. Verfe 4. IVho will have all Men to be 'aved^ and to come unto the Knowledge of the Truth. Penn\ Argument drawn from thefe Words ; faith he, If the Apoftle writ by the Spirit of God that gives to know the Mind of God ; then it was the Good-will of God, that all Men, not excluding any upon a Predeftination, fhould come to the Knowledge of the Truth and be faved : And confcquently, faith he, there is no pre- deftinatcd Reftraint upon Mens Underftanding from knowing the Truth, nor Fore-appointed from their enjoying the End of fuch true Knowledge, even the Salvation of their Souls. Arfiver. That this Place of Scripture hath no Relation at ali to.Elcdion and Reprobation ; for Paul doth plead more tor God's prerogative Power, in eleding and reprobating Men by his own prerogative Will and Plealure, without any Relation to good or evil Adions, than any Man whatioever, as I fhall prove hereaiter : And if Paul fhould deny Eledion and Re- probation in this Place, as Penn doth infer, then he would grolsly [TTO] grofsly contri^diift his own Vv^riting, Rom. ix. ii. which he \o ftrongly difputeth and argueth for i but I perceive Penn is blind and ignorant, and hath not been well rcLid in the Scrip- tures, his Mind hath been exerciied at the Univerfity, mor€ upon old Hiftories, and ftudying lo find out tht Thoughts of Mens Souls when tneir Bodies were opened and dead, but when their Bodies were alive, he never knew what Tho ights, Purpofes, nor Intents they had in their Hearts, not by their Words and Aflions •, but when they were cut up, he thought to find their Thoughts, to find the Infide of Man, buc that their Souls were dipt out before they were opened. This is only a Word by the Way toftiew that P,?/?;? is grofsly ignorant of the Scripture, that did not read Paul\ migrsty ftrong Ar- o-uments for Eledlion and Reprobation ; and quute thefe Words of Paul to overthrow all that Paul had written before j be- caufe Paul faith. This is good and acceptable in the Si^ht of God our Saviour^ who will have all Men to he faved^ and come unto the Knowledge of the Truth, This doth not difprove God's Eleflion •, but Paul fpeaketh thefe Words only to encourage Men to believe in Jefus Chrijl, inafmuch as we Apoftles are Minifters of Chrifi to preach Life and Salvation by believing in him, we are willing that all Men that hear us, fhould come to the Knowledge of the Truth anci be faved, for we not knowing who is God's Elecft, and who is not, but by their Belief or Unbelief of our Doc- trine : And it is our Defire, that all that hear us might believe us, as well as fome, and be faved, and in this Senfe the Apoftle might fay it would be acceptable in the Sight of God our Saviour, who will have all Men to be faved, and come unto the Knowledge of the Truth ; but when Paul faw that fome Men did believe his Dodrine, and fome Men did not believe, but perfecuted his Dodlrine, he knew then them to be eledled to Salvation that received his Dodrine, and thofe to be reprobated to Damnation, that did rejedl, defpife and perfecute his Dodlrine, which made him wifh himfeif accurfed from Chrift; for his Friends and Kindred in the Flefh ; he was fo fenfible, that his Kindred in the Flefli were of the Reprobate- feed, and pre-ordained of God to be blinded and hardned, to oppofe the Truth, that they might [ "O might be dam necl to Eternity : If Paulhiid not known this, he would never have wifhed himfelf accurfed from Chri/l for their Sakes, hut that he knew himfelf elefted and cholen of God, and that God could not aher his Decree, and curfe him now he had choftn him and bleft him : Alfo he knew God had repro- bated his Brethren and Kinsfolk in the Flefh, that they fhould not believe the Truth declared by him, but fhould perifh in Unbelief to Eternity. Therefore it is faid in Scripture, that as many as were ordained to eternal Life believed ; this Paul was fenfible of, and could not alter his Decree in Reprobation, no more then he could in Eledion. This is the true Interpre- tation and Meaning of Paul's Words in this Place. CHAP. XXIX. THIRDLY, Pe^H quotes 2 Pet. iii. 9. The Lord is not Jlack concerning his Promife, as Jome Men count Slacknefs, but is long fuffering to us ivard, not willing that any Jhould perijh^ hut that all fhould come to Repentance. Penn's Argument drawn from thefe Words j faith he. The Long-fuf- iering of God, either related to the Eleft or Reprobate, or neither, and faith, not to the Ele<5l, becaufe there is no need of fearing their perifhing •, and faith not to the Reprobate, for there is no PofTibility of their Repentance 5 and faith, therefore to neither : and faith, confequently, either the Place is fpurious or deceitful, or elfe thofe kind of Eleflions and Reprobations are meer Phantafms •, and faith, Let thefe few Inflanccs ferve, of thofe hundred that might be mentioned moft exprefsly to confirm the fame. This is the whole Strength Penn hath, and Scripture he hath brought, to prove that this Principle of Eledion and Repro- bation is accurfed by Scripture. Alfo Penn hath given eight Reafons againfl God's Prerogative Power in Eledlion and Re- probation, but they are the very abfolute Rcafonings of a Re- probate, and he hath difcovered himfelf plainly to be one or the Seed of the Serpent, a Reprobate that will be damned to Eter- nity, in that he hath oppofed, denied, and blafphcmed in a high high Nature the Prerogative Power and Will of God, in charging the Creator with being unrighceous, uijuft, and more cruel than Men or Devils, for electing fome Men to Salva- tion, and reprobating fome Men to Damnation tor his own Glory. Firji^ Saith he, it renders God moll unwife. Secondly, he faith, it greatly difparageth his Juftice. Thirdly, He faith, it quite deftroys his M^Tcy, and renders him the moft cruel of all Beings, Fourthly, He faith, but above ail Things it ftrikes at the very Root of God's Retlituae and Faithluhiefs, and makes him worfe than the worft of Men or Devils. Fifthly, He faith, this Principle would defile his eternal inherent Holinefs, by making him as well the Facher of Sin as of Deftrudlion. Sixthly, He faith, but this would ftain the Glory of the Al- mighty, unltfs it be compleated in the eternal Dcftruftion of far the greateft Part of Mankind. Seventhly, He faith, this de- ftroys all God's Works in Refcrenceto God's unalterable Decree, becaufe Man cannot, by his good Works, nor his evil Works alter God's Decree, faith he, therefore will I give myfelf unto the Liberty of the Flefh, and enjoy the Pleafures cf this Life whilft 1 can have them. Eighthly, He faith, it deftroys all Government, fince who cares how defperate he is, or what Injury he does, who conceiting to himfelf his Poft is pitched, his Eftate fet, and that unchangeably, but breaking all Laws, takes his Revenge on what will bring him to condign Punifh- ment for his Exorbitancies. Anfwer. That thefc Reafonings proceeded out of the Ima- ginations of your own Heart, which is the Devil, that replies againft God*s prerogative Power. Do you know that a Prero- gative Power is above all Law ; and there is no difputing againft that Power except you be able to wage War with him j there is no Way to deal with a Prerogative Power which is above all Law, but by fubmitting unto it, for what a prerogative Power doth, it is for his own Will and Pleafure to fet forth his Glory ; and there can be no Glory to that Power if all were happy, and none miferable^ therefore if God fhould not pre-ordain fome Men to be faved to fet forth ihe Glory of his Mercy, and pre- ordain fome Men to be damned, to fet forth the Glory of his Juftice, what Ground fhould any Man have to praife God God for his Mercy towards him, feeing all Men may obtain the fame if he will, then if I have obtained it by my Righte- oufnefs, 1 received no Mercy from God, it was a Reward due for my Righteoufnefs •, but feeing the Cafe is fo, that all Men by Nature are the Children of Wrath -, that is, ail Men are concluded under Sin and Death, as well as the Seed of Adam^ the Elet5l Seed, as well as the Seed of the Serpent, the Reprobate Seed •, fo that thefe two Seeds have replenifhed the Earth with Millions of Men and Women, more than can be: numbered •, now thefe two Seeds being fown in the Field of this World, and they are both fallen from that excellent Eftate that God created them in, vi%. the Serpent's Seed is fallen from that Angelical Eftate wherein he was created, and the Seed of Adatn is fallen from that Paradifical and Innocent State he was created in ; fo that God hath fowed the Field oi' Adam fallen, as Wheat in the Field of this World -, and he hath fowed the Seed of the Serpent fallen from his State, as Tares in the Field of this World, and they both grow together. Now, it would make a Man admire, and think itimpofTible for God to feparate thefe two Seeds again, even the Tares from the Wheat 5 that is, the Seed of Adam from the Seed of the Ser- pent again, and that the Seed of Adam, the Wheat, the Eled:of God, fliall be gathered into God's Barn in the King- dom of Glory i and the Tares, the Seed of the Serpent, the Reprobates, fhall be burnt with unquenchable Fire here upon this Earth in the Refurredtion, when Time fliall be no more ; but faith, doth comprehend how God can do this, therefore it is faid by Paul, thai all thai died in Adam JJjall be made alive in Chrifl: ; but thofe that died in the Serpent- Angel fhall never be made alive in Chrift : Why ? Becaufeall that died in Adam are the Eledt of God, and fhall be faved in the Refurredion, and all that died in the Serpent are reprobated, and fhall be damned in the Refurredion -, and this God will do for his own Glory, neither could his Glory be fo exceeding fplendent if he did not do thus. Again, how is it pofTible that any Man fliould know him- felf a Reprobate, and that God hath pre-ordained him unto eternal Damnation for to fet forth his Glory ? Or how fhall any Reprobate know his Poft is pitched, his Sra^e fee in God's (i. Decree, [ "4 ] Decree, whereby to encourage him to be avenged of that Decree, and a<5l Wickednefs the more. This is impoffible, for any Reprobate to know himfeif to be a Reprobate, and that God hath appointed him to be damned, except he dofuch Things as Cain and Judas did, and then he would avenge himfcJf, nor do no wickedAftion to any but to himfeif, as Judas did i for it is the Nature of Reafon in Man, that if he did certainly know that he fhould be damned. Jet him do well or ill, then would he be more righteous than before j for the Caufe why Men do ftich Wickedneffes and Exorbitances, it is becaufe they do not know that they are reprobated, and (hall be damned to Eternity ; if they did, they would avoid the doing thofe Things feven Times more than they do. For the not knowing a Mdn is pre-ordained to be damned, is one main Caufe that makes him ad fuch Wickednefs as he doth, becaufe he not knowing he fliall be damned, he hopes for Mercy, notwithftanding his .wicked Anions, which, if he knew he were a Reprobate, he would a6t better Things than he doth now he doth not know it-, as for Example, if you, Penn the Quaker, had known yourfelf to be a Reprobate as well as I do, you would never have blafphemcd againft the Jiving God in the Form of a Man as you have done, now you do not know yourfelf to be a Reprobate, and pre-or- dained to be damned. For this I fay, a Man may by Faith know his own Salvation and Eledion, and the Salvation of others, there- fore it is that Peter faith. Make your Calling and Ele^ion Jurcy for if you do thefe things you /hall never fall ♦, fo that a Man may be fure he is eJecSled, and fhall be favedj but Man, by fober Reafon, can never know that he is reprobated, and fhall certainly be damned, though he may fear he fhall, yet he hopes he fhall not. Again, a Man being fure of his own Salvation and Eledlion, he knoweth perfectly that another Man is a Reprobate : As for Example, I do perfectly know, that you William Penn^ George JVhiteheady George Fox^ and fevcral others of you Quakers, that they are Reprobates, and pre-ordained to be damned to Eternity, to fet forth God's Glory as VefTtls of Wrath ; this I do pcrfediy know, but you know it not, and which Way will you deliver yourfelves from God's decreeing «^ecreeing you in the Seed to be to damned to Eternity ; foi* God's Glory, and my knowing it will be fo unto you in the Refurredion ; for as I know myfelf to be of the Seed of Adam^ the Seed of Faith, and fliall be faved \ fo I do perfedly know that you are the Seed of the Serpent, the Seed of Reafon, and muft be damned, and you no Ways can avoid what I have faid. In the next Place, that the Reader may be thoroughly con- vinctd of God's prerogative Power, and fubmit unto it, as I have done, in his elefting and reprobating Men and Women, fome to be faved, and fome to be damned, the Scripture is as full for this very Thing, as for any one Point whatfoever, as may be feen by thefe Scriptures following. CHAP. XXX. Ifaiah xlii. i. jcEhold my Servant, whom I uphold ; mine Ele£i^ in whom my Soul delighteth. So Mat. xxiv. 2 1 . But for the Ele^*s Sake thofe Days Jhall he jhortened ; Ver. 24. infomuch, that if it were pojjible^ they fhall deceive the very Ele5}. So Mark xiii. 20. And except that the Lord had fhort^ nsd thofe I) ay s^ no Flefh fhould be faved, but for the EleSfs Sake^ whom he hath chofen^ he hath Jhortned the Days. So Luke xviii. 7. And God Jhall not avenge his own Ele5i, which cry Day and Night unto him, though he bear long zvith them. So Rom. ix. 1 1 . For the Children being not yet born^ neither having done any Good or Evil, that the Purpofe of God according to Ele£lion might Jland, not of fVorks, but of himthat calleth. Verfe 12. // was faid unto her., the elder fhall ferve the younger. Verfe 13. y/j it written, Jacob have I loved, and Efau have I hated. Verfe, 14. PP' hat fhall we fay then, is there Unrighteoufnefs with God, God forbid. Verfe 1 5. For he faith to Mofes, / will have Mercy on whom I will have Mercy, and I will have Compafjion on whom I will have Compafjion. Verfe 1 6. So it is not of him that wiU leth, nor of him that runneth, but of God, that fhe~xeth Mercy. Verfe 17. For the Scripture faith unto Pharaoh, even for this fame Purpofe have I raifed thee up, that I migh' f:ew my Power in thee^ that my Name might be declared throughout all the Earth. Q 2 Verfe [ 116 ] Verfe i8. therefore hath he Mercy on whom he will have Mercy^ and, whom he will he hardneth. Verfe 19. nou wilt fay then unto me^ why doth he yet find Fault, for who hath refined his IVill. Verfe 20. Nay^ but^ O Man, who art thou that replied a^ainjl God I Shall the Thing formed fay to him thai formed, it^ PVhy ha fi thou made me thus? Verfe 21. Hath not the Potter Power over the Clay of the fame Lu?np^ to make one Veffd unto Honour^ and another unto ,Di/honour. Verfe 22. What if God, willing to fhew his Wrath, and to make his Power known, endured with much Long-fuffering the Vejfels of Wrath^ fitted to Deftruclion. Verfe 23. And that he might make known the Riches of his Glory on the Veffels 0} Mercy, which he had afore prepared unto Glory. So Ro7n. xi, 5. Even fo then, at this prejent Time, aljo there is a Reinnant, according to the Elehion of Grace. And Verfe 7. But the Ele&ion hath obtained it, and the reft were blinded. So Col. iii. 13. Put on therefore, as the Ele5i of God, holy and beloved Bowels of Mercy. So Tit. i. 1. Paul, a Servant of God, and an Apofile of Jefus Chriil, according to the Faith of God's Ele£i, Here the Reader may fee that God hatheleded fome Men to be faved, and rejected fome Men to be damned : Here it is plainly clear, that the Prophets, Apoitles, and Chri§i himfelf, did know that fome Men were elefted to Salvation, and fome Men were predeftinated for Damnation, on purpofe to fet forth the Glory of God, without any Relation to Righteoufnefs or Un- righteoufnefsj but meerly to (hew forth the prerogative Power of the Creator : For what Glory could be given to God for his Mercy and Salvation, if the Creature that is faved did not know that his Fellow- Creatnre had no Mercy (hewed to him, neither doth God fhew Mercy to his Eleft, becaufe his Sins are lefs than the Sins of the Reprobate, for many of the Eled hath committed greater Sins than the Reprobate hath 5 yet, becaufe they are the Seed of Adam, and fo eleded, God doth (hew Mercy unto them ; and tho' many of the Serpent's Seed, that hath been righteous all their Days between Man and Man, and hath committed far fmaller Sins in Man's Account •, as for Exam- ple, the Sin againft the Holy Ghoft is counted by righteous Men but a fmall Sin, only for fpeaking a Vs^ord againft the Holy Spirit, calling it the Spirit of the Devil ; God doth judge this Sin unpardonable, which legal righteous Men count but a fm.ill Sin, which God counteth the greateft Sin of all 5 and [ "7] and God hath pardoned great fcarlet Sins, that hath been as red as Scarlet upon the Soul ol Man, and this Sin, iliat is look- upon by legal righteous Men as no Sin, but thinks they do God good Service Sin blafpheming againft the Holy Ghofl, in cal- ling the Spirit of Truth a Devil ; which you Penn and many of you Quakers have done ; this God doth count the orcateft Sin of all, and hath faid that it fhall never be foro-iven neither in this Life, nor in the Life to come, but all Manner of Sins elfe fhall be forgiven unto Men. So that God will retain his prerogative Power in Eleflion and Reprobation for his own Giory, for he hath made all Things for his own Glory, and the Wicked for the Day of Wrath. New if God hath made you Penn and others for the Day of Wrath, as I know he hath, how will you help your- felf? And though you reply and fay. Why doth he yet find Fault ? Who h.ith refilled his Will? God doih own that you have not refilled his \^ ill, for he made you on purpofe a Vef- fcl of Wrath, to fet forth his prerogative Power in your Con- demnation, and he hath made me a VelTel of Mercy to fee forth his prerogative Power in my eternal Salvation. This I perfedly know, and though youreafon againft your Creator, and do count him more cruel than the worft of Men or Devils, God doth own this alfo, and doth exercife his pre- rogative Power upon his Creature, as the Potter doth upon the Clay ^ he maketh one VeflTel to Honour and another to Dif- honour •, and how fliall the Clay prevent the Potter from doing what he will ^ Neither can any Man prevent himfelf from beino- a Vefiel of Wrath, nor from being a Vefi^el of Mercy no more than the Clay could j but he that made both thefe VeflTels knoweth how to difpofe of them for his own Glory j and the Vtflel of Wrath is as necefTary for God's \jk as the'veflel of Mercy ; for in that he hath made a VelTel of Wrath fitted for Deftrudlion, it is that he might make known the Riches of his Glory on the Veflels of Mercy, which he had prepared unto Glory. Alfo this is to be obferved, that the Clay doth not know whether the Potter will make it a Vefl:cl to Honour or to • Difhonour, neither doth Men that are born inco this World that God the Potter of Heaven hath made them VefTels of Wrath, or VefTels of Mercy, until it is revealed unto them by by that Seed of Faith that is rifen in them *, and when a Man knoweth his own Salvation, and that he is an eleftVeffel, he may eafily difcern another to be a Reprobate VelTcl of Wrath, appointed to be damned, iho* he doih not know ithimfelf. Again, it may be objedled that the Clay that the Potter maketh Veffels of, one to Honour and another to Difhonour, i: IS a fenfelefs Lump, and feeleth no more Pain on the Fire, than the honourable VelTel at the King's Table is fenfible of Ho- nour. Anfwer. That God, the Potter of Heaven, hath a pre- rogative Power over a living Veffel, as a living Man hath over dead Clay; bccaufe he is the Father and Giver of all Life to Man and Beafts,and all other Creatures that hath Life •, for as dead Clay doth kt forth the Wifdom and Workmanfhip of living Man, in making VeflTels of dead Clay for his own Ufe, Honour and Glory •, fo is it with God, he maketh VefTels of Wrath to live in Torment to Eternity •, and he maketh Veffcls of Mercy to live in Joy and Pleafure for evermore, to fet forth the Glory of his Mercy- fo that both thefe Veffcls muft live eternally, elfc God's Glory would be eclipfed and veiled, and not feen in the Splendour of it -, and the Caufe why this mult be fo, is becaufe God hath a prerogative Power over all Life, as the Potter hath over dead Clay: This Point Paul doi\\ prove with undeniable Arguings, fo that this Point of Eledion and Reprobation is proved by Scripture j and it was the Faith of the Prophets, and the Faith of the Apoflles, and it is Reeve and Mu^gleton\ Faith, yet Penn faith, it is highly inconfiflent with Reafon ; but I am fure it doth confift with Faith, and with the Scriptures, as hath been abundantly proved before. Yet Petm faith. This Principle is accurft by Scripture he will prove •, and faith, that Antiquity bothknewand abhorred this Opinion -, and quotes Jcfephus^ and feveral other old Au- thors, which know not their own Eledlion no more than Penn doth, that caufed th^ m and him to abhor the Truth of God, and the Apofllt's Faith, and the prerogative Power of God, to limit his Will and Power to their dark Imaginations. I know the Caufe why they abhorred this Principle ot Eledion and Re- probation, becaufe they did not know themfelves eledted, nor their own Salvation neither; n ither did they make their own Cal- ling and Eledion fure, if they had, they would never have abhorred [ '19] ' abhorred their own Eledion, that God had made them Veflels of Mercy ; for Reafon in Man is fubjedt to abhor that another fhould be made in a better Condition than himfelf, or that God Ihould (hew more Mercy to another than to him -, this is abhorred by Men that knows not their own Eledion and Sal- vation j but I know they lived in a dark Time of the World, and in Ignorance of the true God, and of his Power ; fo 1 fliall leave them to him to judge them, as they judged his Truths to be Herefies. Thus i have given Anfwer to thofe fix Points, or Secrets of God, which Pern calls Herefies, which may fatisfy the Reader that can underltand the Anfwer afore- faid : And they may fee that I have proved by Scripture thofe fix Points and Secrets of God to be of abfolute Necefllcy for every Man and Woman to underftand and believe, againft Penn the Quaker's AflTertions and Arguments. In Page 36. Penn faith, that there was one Buddas, that writ feveral Books, and his End was to break his Neck ; and Pefin faith. It is to be feared that a worfe will befall miferable Mug- gleton, even Torment of Spirit, as Reeve is faid to have left the World in. And in Page o^-j . Penn defireth the Reader to ' delay not to pafs the juft Sentence of Impoftor and Counterfeit upon them and their Commiflion. CHAP. XXXI. Anfwer.fr\ HAT John Reeve did not leave the Worltl m X. Torment of Spirit, as hath been faid unto you and unto others -, but he left the World in as much Peace of Mind and Confidence in the Commififion of God that foake unto him as could be expreft by Man, as fome can witnefs at this Day thac are alive. But fome that faw his Departure, that clofed up his Eyes, and heard his laft Words, are dead fince ; but 1 look upon it but a vain Thing for us to vindicate ourfelves from Slanders, Lies, and evil Reports.^ for there is no (topping the Mouths of Serpents. Likewife, you fay it is to be (eared, that miferable Mnggleton will have a worfe Death then break- ina [ I20 ] inghis Neck. I known it would be the Joy of the Quakers Hearts if fuchaThing (hculd befall me: But God hath preferved me from all Cafuakies from my Birth to this Day : I never had no broken Bone, Sprain, Burftennefs, Difeafes of Body, nor no Defe6i in Nature to this Day : And I do not queftion but the good Providence of God will preferve me from all Ac- cidents of Nature to my Life's End : But from Perfecution and Abufes from wicked Men I cannot promife myfelf to be fecure, for mine Enemies are more than i can number for Mul- titude •, but the Law doth preferve me from them, therefore I do yet live in the Land of the Living, and am made able to withftand the Malice and Hatred of all mine Enemies : Be- fides, what would it advantage you Quakers and others, that are under my Sentence, if fuch Misfortune fhould happen unto me; it might be fome Comfort to others that cometh after you, but it will advantage you nothing at all : For what I have faid concerning you, and feveral others of your mighty Men, it fhall ftand like a Rock, that cannot be moved, and like the Laws of the Alecks and Perfians, that cannot be altered ; de- liver yourfelves if you can : And as for your defiring to pafs the juft Sentence of Impoftor and Counterfeit upon us and our Com- miffion, to this 1 fay, it is not proper to call a Man Impoflor, except a Man had made a Profeffion of Truth before, which Reeve nor Muggleton never did, becaufe we never did know the Truth until about twenty Years ago, except you do count the Puritan Religion was the Truth indeed. 1 was a zealous Puritan before, and I did fall from that Profeffion to an honeft juft Life between Man and Man ; and if that was an Impoftor, then thoufands and many of you Quakers yourfelves are Im- poftors : For I have known many of you did fall from being Puritans to be Ranters, and from Ranters to Quakers j fo that you Quakers are double Impoftorsby this Rule : But this I fay, you Quakers cannot properly be Impoftors, becaufe you never were in Truth, nor are not ita Truth now. But it 1 fhould fall from this Faith I have declared above twenty Years, then Ihould I be an Impoftor indeed : Likewife, whoever hath believed our Dodlrine of Truth, v/nich we have declared, and hath made a Profeffion to own it, and to love and juftify it, and fhall afterwards fall from it, and queftion the Truth of it, and rebel [ T^l ] rebel againft it, fuch are Impoftors indeed ; for no Man can pro- perly be faid to be an Impoltor, but he that falleth from a true Prophet, true Apoftle, or true Minifter of Chrij? ; but there is never a Man in the World at this Day that can become Im- poftors, but fuch as have made a Profeffion of Reeve and Muggleton*s Commiflion, and fall from it, as aforefaid ; fuch indeed are Impoftors, and none elfei fo that the Reader may fee the grofs Ignorance of learned Penn the Quaker, that doth not know who is an Impoftor and who is not. Again, I underftand that Penn hath been brought up to Learning at the Univerfity on Earth j to read old Hiftories, and old Authors Judgments concerning Herefies j and to find out the Thoughts, Purpofcs and Intents of Mens Hearts, when they are opened by the Doftors : But that the Soul was dipt out before, as Penn doth imagine; fo that no Thoughts, Purpofes nor Intents of the Man*s Heart could be found when the Body was Anatomized ; fo that Penn concludes that the Soul cannot die but is Immortal, elfe the Thoughts, Purpofes, and Intents of a Man's Heart might be found when his Body is cut up ^ this is Penn the Quaker's Faith, and he is not afhamed of it : But who would have thought that learned Penn fhould have difcovered fuch Ignorance and Blindnefs of Mind, for he hath expreft great Ignorance in quoting fo many Popifh Authors Opinions and Judgments upon Herefy, which knew not the Truth themfelves: But do you Quakers indeed believe that Augujline, Eufebius, Socrates the Philofopher, and many others you have named, were endued with an infal- lible Spirit, or had any Commiflion from God to be Judge what was Herefy and what was Truth in their Time? If fo. Why then do you Quakers revolt from thofe old Authors Pradlice and Opinion as to your Do6lrine ? For they never did own the Light in Man to be the very God, as you Quakers do •, and do you think that Aiiguftine and the reft would not have condemned the Quaker's Principle for Herefy if it had been in their Time ? They would have judged it to be the greateft Herefy of all others : For a Man to believe there is no other God but the Light within Man, and that neither the Father nor the Son hath never a Body of their own, Augujiine and all thofe old Authors would have R j^ic^ged [ 11^ ] judfyed this to be Antichriftian Herefy indeed. I thought you would have been afliamed to bring old Authors that lived in the dark Time of the World to prove your Do6trine. Did I ever bring any Author to prove what I fay againft you, but the Scriptures and my own Revelation for what 1 have de- clared : But Penn hath fhewed his grofs Ignorance, to bring old Authors to prove what he faith ; for Fox the Quaker hath faid, that they could have known the Mind of Chriji^ and that they were in Chriji before the World was, if no Letter of Scripture had been written •, fo that Penn*s Knowledge is far below Fox his Father, notwithftanding his great Learning ; therefore I perceive Penn is very ignorant, and hath had no Experience nor Revelation of the Light of Cbrift within him, biit what he hath read out of thofe old Authors Books, which doth caufe him to talk and write after this rate ; and, for my Parr, I never faw any of thofe Books he fpeaks of, neither did I ever read any of thofe Points they condemn for Herefy. We never read no Books but the Bible, and the Revelation of the Seed of Faith arifing in me hath led me by the Hand to know the Meaning of the Scriptures, and hath given me fuch Appearance, that no Queftion could be afked in fpirituai Things, but they have been eafy to me ; therefore 1 fhall fay this unto you Penn^ who hath been brought up at the Univer- fity on Earth feveral Years, and there you have read feveral Books, as you have exprefs'd, whereby you do judge thefe Things to be Herefy, becaufe thofe Books did judge them Herefy : And are you fure thofe Men you approve of would not have judged Chriji himfelf when on Earth, to have been a Blafphemer and Deceiver, as thofe did that heard him fpeak? And would not thofe old Authors have perfecuted the Apoftles, as thofe did in their Time for Liars and Deceivers, had they lived in the Apoftles Time ? Yea, I am fure they would : For this is a certain Rule, that he that will perfecute a Man for Error in Religion, will as foon perfecute the Truth as Error, and call the Truth Herefy •, for Truth doth caufe Men to be more mad to perfecute it as Herefy : Why, becaufe the Reafon of Man cannot grapple with it, nor comprehend it, which caufeth him to be angry and perfecute it as Herefy : Neither did God ever give Non-commifTionated Men Power to judge of [ IZJ ] of Herefy In fpirltual Things ; yet Penn hath no other Proof for thofe fix Heads to be old Herefies, but the Antiquity of old Authors Books, which Pefm hath read at the Univerfity, as may be read in his Book. CHAP, xxxir. BU T whatfoever I have learned in fpiritual Things, and as to thefc fix Heads, it is from the Univerfity of Hea-* ven, for I have been at School in the Univerfity of Heaven almoft 22 Years: * And I law three Books in Heaven, and they were given me. all three to read in •, and the firft Book I read in it was the Book of the Law of Sin and Death, which is the Letter of the Law of Mofes, which is a killing Letter; which faith, Thou (halt not do no Murder, Thou fhalt not commit Adultry, Thou fhalt not Steal, and the reft -, fo that this Book of the Law was a Book of Death to thofe that committed thefe Things: And as I read a little further I found this Law, of Sin and Death written in my own Heart, and in the Heart of every Man -, and I faw that all Men in the World were under this Law of Sin and Death, and that God had concluded all Men by Nature under this Law ; and in as much as no Man could keep this Law written in his Heart perfeftly, but break it either in Thought, Word or Deed, therefore it is that every Man heth under the Judgment of this Law written in his Heart -, therefore this Book of the Law that was given for Life, that whoever did do it Ihould live in it, yet by Reafon no Man could keep it perfeftly, it became the Book of Death in all Men, which when I had read I was exceedingly troubled and perplexed in my Mind what I fhould do to be faved : Then I turned myfelf to read in another Book that was opened to me, even the Book of Confcience, and I read in this Book to fee if I had been guilty of any of thofe Things in the Book of the Law in Adl : And I read in the Book of my Confcience, that I was not guilty of any adlual Breach of this Law written in my Heart, which was fome cafe to my Mind, that if I were to fuffer R 2 ' eternal [ 144 ] ' eternal Death by this Law, yet my Torments would be the * lefs, becaiife I had committed no adual Sin •, yet feeing that » both Righteous and Unrighteous were concluded under Sin, ' and are by Nature Children of Wrath by the Law of Sin * and Death ; and that when God did raife the Dead at the * Laft Day, both fmali Sinners and great Sinners, and that * they fhould be judged by thefe two Books, viz. The Book ' of the Law written in Man's Heart, and the Book of Con- * fcience, when they are opened at the Laft Day :' As in Rev. XX. 12. Jnd I faw the Dead, fmall and great Ji and before God ', and the Books were opetied -, and another Book was opened, which is the Book of Life •, and the Dead were judged out of thofe '^Things which were written in the Book, according to their Works : * Then was I exceedingly troubled what to do : And I ' read in the Book of Confcience again, faying. Hold faft thy ' Integrity and do not let it go, but as thou haft been Righ- ' teous, keep thyfelf Righteous ftill : And a little while after ' this, there was given unto me the Book of Life to read in, ' and it was opened unto me by the Revelation of the Seed * of God, the Seed of Faith in me, and I faw my Name writ- * ten in the Book of Life, and that the fecond Death ihould not * have Power over me, and that I ftiould be judged out of the * Book of Life in the Refurredlion, to wear a Crown of Life ' and Glory to Eternity -, and I have read in the Book of Life * above twenty Years, and in the Book of Life I faw all thofs * wonderful Myfteries and Revelations the Prophets and Apo- * ftles had concerning God being manifeft in the Flefh, and * the Devil being manifeft in the Flefti, of Hell, of Heaven, ' of Angels, and their Natures, and of the Rife of the two * Seeds, and of the Fall.' Thefe Things, and many more, have I read out of thefe three Books in Heaven, vix. The Book of the Law, the Book of Confcience, and the Book of Life ; in thefe three Books in Heaven is contained the Original and Council of God in all Things which he hath created, both in Heaven above, and in the Earth beneath, and of his fecret Decrees, which in a Meafure he did reveal unto the Prophets and Apoftles of old, and in a Meafure Reeve and Muggleton hath learned out of thofe three Books [ 115 ] Books aforefaid, the fame Knowledge as thofe that went before us : And when the Book of the Law was opened, I faw fevcral of the Quakers Peopie, and more efpecially their Minifbers, were judged out of thofe Things which were written in the Book of the Law, and the Book of Confcience, and they were judged out of thefe two Books to fuffer eternal Death : Why, becaufe they made the Light of the Law written in their Hearts to be very God, and in as much as their Confciences condemns them for Rebellion againft this God, the Law written in their Hearts, they are judged out of thofe two Books, that is, they are judged and condemned by their God the Light of the Law within them, and the Confcience condemns them for Rebellion againft the Light of the Law within them which is their God. Again, the Miniftry of the Qiiakers are led and guided by the Spirit of Antichrift, that is, the Spirit of Reafon the Devil transformed like unto an Angel of Light in thefe laft Times, that hath cloathed themfelves with an out- fide Righteoufnefs, feemingly more pure than any Saint, both in their Words and Apparel, no Word muft be placed out of joint -, and as for Apparel it muft be plain, no Ribbon, Lace, nor gold Button muft be wore by them ; and above all, befure you keep your Hat on before a Magiftrate, nay, put not your Hat off before the King himfelf, and let not the W^omen make anyObeifance to the King himfelf, left it be counted worfhipping the King : This is fome of the Qiiakers out- fide Righteoufnefs, which fcemeth to out-ftrip the Righteoufnefs of the Prophets, Apo- ftles and Saints in their Time : But as to the Righteoufnefs of Faith, which is the Righteoufnefs of God, the Quakers People are the worft of all, for they deny that God was manifeft in the Flefli of Chrifi, they deny that Chrift is God and Man ; they deny the Blood of Chrijl to be of any Value to redeem them that believe in it from eternal Death j they deny and fay the Soul of Chrtji did not die j they deny that the fame Body of Chrifi, of Flefli and Bone, that was laid in the Grave, that did rife again, they deny that the fame Body of Flelh and Bone, that fuffered Death, that rife again and afcended up to Heaven, to be now a glorified Body in Heaven in the Form of Man, as when he was upon Earth ; they deny the Refurreftion of a Body when Chriji Ihall raife the Dead at the Laft Day : And if [ 146 ] if this be not the Antichriftian Spirit in this laft Age, then there never was no Spirit of Antichrift in the World at all, as is fpoken of in Scripture ; but I have had perfect Knowledge that the Quakers Miniftry is the abfolute Miniftry of Anti- chrift in thefe laft Times, and that they fhall be judged out of thofe Things which were written in the Book of the Law which they call God, and the Book of Confcience which hath rebelled againft this Law -, for I have known feveral Qiiakers that hath committed Adions of Luft when they were upon the Rant, even againft Confcience, for which feveral of them hath re- ceived Judgment in this Life, even the foul Difeafe, Poverty and Beggery, befides their Damnation hereafter. CHAP. XXXIII. AN D when the Book of Life was opened, I faw many old Authors that did Prophecy that the true God was in the Form and Likenefs of Man, when he created Man in his own Image-, and that he would defcend from Heaven to Earth in the Womb of a Virgin, and became very Man and very God, and be found in the Shape of Man, and be hke unto Man in all Things, Sin excepted : And that he fhould fuffer Death, and rife again by his own Power, and afcend up to the fame Glory which he had before the World was : Thefe and many more glorious Things did I fee when the Book of Life was opened ; and T faw in the Book of Life the Authors of this Faith, that God was a fpiritual Body in Form like a Man from Eternity ; and I faw in the Book of Life Enoch that Walked with God, and Noah who was Righteous in his Generation, and Righteous Lot who received the two An- gels, and Abraham the Father of the F^'aithful ; Ifaac, Jacob, Mofes^ the Prophets and Apoftles : Thefe were the Fathers of old that prophefied and declared the fame Things that i?^f^'^ and Muggleton hath-, fo that thefe Truths and Secrets of God that Penn and his old Authors calls Herefies, were declared and prophefied of by thofe holy Men of God aforefaid, whofe Names I faw written in the Book of Life : And I faw when the [ 1X7 ] the Book of Life was opened unto me, that Reeve and Mug- gkton were the two lafl: Prophets and WitnefTes of the Spirir> to finilh the Declaration of that great Myftery of God, as was propheficd of by his Servants the Prophets, God ananifeft in the Fiefli, juftificd in the Spirit, feen of Angels, preached unto the Gentiles, believed in the World, received up into Glory. Thus I have given the Reader fome Account of the old Authors of thofe fix Principles of Truth as are fubftantially proved by Scripture before, as Reeve and M'iggleton hath de- clared, in Oppofition to thofe old Authors Penn hath brought out of thofe Books he hath read at the Univerfity to prove them old Herefies. Thus I have given Anfwer to thole fix Points that are of sreateft Concernment for Men to know, without which there can be no perfedl Peace to the Mind of Man in this Life, nor Aflurance of Peace in the Life to come. The laft Thing for me to fpeak fomething to that is of Concernment in P/««'s Book, by way of Reply, is the Difpute between us in Page 385! confefs I did fpeak two unfavoury Words in the Difcourfe, being provoked, which I will not deny, as may be feen in the following Difcourfe ; and if thole two Words had not been uttered by me Penn's Book had not been worth two Farthings but for wafte Paper ; but them two unfavoury ExprelTions put a great Luftre to his Book, and doth yield Comfort to many Serpent-Devils. But to the Matter in Hand : I do acknowledge that many of thofe Para- ges between him and me in the Difpute, were as true as they are related by him ; but fome of them are falfe as they are fee down -, indeed as Penn faith, he did flay too long before he writ them down, fo that his Memory failed him, tliat he hath writ fome of thofe PafTages that pafled between him and me falfe, and fome true; but it would be too tedious for me to repeat what's falfe and what true, either will fignify but little to the Reader-, to let them pafs as they are, I am willing thaft mine Enemies fhould fuck what Sweetnefs they can out of them, or what Poifon, for I am very well fatisfied in what I faid to him -, and as for thofe two PafTages that feems to be unfavoury, I fhall give the Kcafon by and by. Page 41, Penn [ 1^8 ] Penn calls me a Liar, for faying William Smith the Quaker was dead, it feems he was not dead as was reported •, but if Penn had ftaid his Book a Month longer he had been found a Liar for faying he is yet alive, for now he is really dead, and paf- fed through the firft Death into the fecond Death : But let Penn call to Mind what falfe, lying and wicked Reports hath been raifed of me by Quakers and others, how many Times I have been dead, and in Prifon, to the Joy of their Hearts, and that Reeve left the World in torment of Spirit. Thefe wicked Lies and Slanders have been reported of us, but more efpecially of me, yet knowing my own Innocency I never charged any for reporting thefe Lies of me. The fecond Thing in this Difcourfe was this, that I faid William Penn the Quaker, thou art a Cheat and a Deceiver ; neither did I fpeak this without fome Ground, for it was told to me in what Particulars, both at Cambridge and in Ireland, by Perfons that knew Penn's, Beginning, and what his Life was better then he did himfelf: The Reader may perceive that this was before he had a Rule of any Eftate, but what his Father allowed him •, but thofe Perfons are fincc dead, there- fore they fliall be namelefs, arid the Things they reported of him fhall be namelefs alfo before he peeped after the Quakers ; but if they did flandcr him and report Lies of him, they were to blame •, and if his Confcience be clear, and not guilty of thofe Things, then let the Blame reft upon the Head of thofe that reported Lies, and his Innocency will bring Peace in himfelf, fo far as it extends : But upon thefe Words, Penn and his Friend George Whitehead faid. Though it was not their Principle to ufe the Law, yet perhaps, faid they, his Friends may make Ufe of the Law to make me prove what I faid : And upon their Threatning what his Friends might.do, 1 did fo fcorn what his Friends could do in that Matter, that I faid I cared not a Fart for them, nor what they could do : And Threatning what they could do by the Law if they would Ufe it ; whereupon I did fay I did not Value nor care a Turd for him nor his Friends, nor what they could do by the Law in that Matter, neither did I care what they could do in the Law no more then the abovefaid: But let the Reader mind the Pride [ izp ] Pride of thefe Quakers Hearts, that becaufe Pennh Father was a Man of Eftate, and in fome Power in the Natiorr- Affairs, therefore he boafted of his Friends, what they mi^ht do by Law, I never heard any poor Quaker boaft of their Friend : And if Penn's Father had not been born before his Son, he would never have boafted of his Friends •, but if he had been born before his Father, as I was born before my Father, he would never have boafted of his Friends, but might have been cloathed in an old thread- bare black Suit, like a fcqueftred begging Pricft, as I did look like : My~ Meaning is, 1 do count aii thofe Fathers that gets Eftatcs, and leaves it to the Son that never knew the getting of it, but the fpending of it, fuch Men's Fathers were born before ihem, as Penn*s Father was •, but fuch Fathers that are poor and can give the Son no- thing, and yet the Son by his Labour and Induftry getteth "a Livelihood for himfelf, and doth rather help his Father than hinder hj,m, fjch a Son may be faid to be born before his Fa- ther, as I was that never received Sixpence Portion of my Father; and if Penn had been born before his Father as I was, I believe his Suit had been more thread-bare than mine ; for it is known by many that Penn's Father's Beginning was low and mean, his defcent far lower then mine that hath left me nothing •, yet by the Fortune of War, and his facing about to the Right and Left, and fomething elfe befides, he hath left his Son a confiderable Eftate; and I do wifh his Son to make much of that unrighteous Mammon his Father hath left him, and fay, Soul, take thine Eafe, for thou hafi Goods laid up for many Tears ; for I am fure it is all he fhall have both in this Life and in the Life to come : And further, Penn fhall know to his eternal Pain and Shame, that my God whofe Dimenfion is no bigger nor higher than a middle-ftatured Man, as I faid to him ; and that I do juftify that Saying of mine ftill, that I would not give a Pin for that God which would fave us both, now I have given Sentence of Damnatioti upon you; neither would I give a Rufh for that God that cannot die ; for our Faith is in that God that made Man in his ovvn Image, whofe Dimenfion is no bigger than a middle-ftatured Man, even the Bignefs of Chrifi Jefus ; who became a little Child, and when he was a Man he poured out his Soul unto Death, and S was [ 130 ] was abfolutely dead for a Space of Time, as the Scriptures doth teftify. Thus I have faid fomething in Anfwer to every particular Paflage in Penn's Book that is of Concernment, and to the Difputes between them and me ; and as for the latter Part of his Book, it contains nothing but a Repetition of our "Words, and the drawing Objedions out of his own dark Imagination againft them : If he would or durfl fet himfelf to read the Scriptures, and obferve Contfadi6lions in them, as he halh in our Books, he might bring ten Contradiftions in Scriptures, for one he hath pickt out of our Writings; but I fhall leave it to the Reader that hath read thofe Books, and doth underftand, whether they be not as good Senfe, and builded upon as fure a Foundation, as any Writings "whatfoever, as the Scriptures themfelves. To confider and conclude. LODOWICK MUGGLETOK AN END, Here C ui 1 Here foUoweth a Declaration what the whole Armour of God is, and what is meant by the V/ildernefs : And a Defcription of the wild Beajis I fought with after the Manner of Men in the Wildernefs, as I was journeying and travelling towards the heavenly Canaan, in thofefix I'ears'Time^ from the Year 1662, to the Tear i668, concerning my Travels through the fpiritual Wildcrnefs of Men's Hearts in Mortality, towards thejfiritual and heavenly Land of Canaan. As foUoweth. IT was the good Pleafure of God to chufe me one of his tv/o Laft Prophets and Witneffes of the Spirit, to declarf^ that great Myftery of God being become Flefh, or God being made Flefh, as the Scripture faith ; and for that Purpofe the Lord God did give me Underflanding of his Mind in the Scriptures, above all Men in the World at this Day •,-— which Thing hath been made manifeft, and is clear to many, by thofe Writings fet forth by John Reeve' zvid myfelf: — This Com- miflion given of God, unto me; it was the third Day of February 1651. — And then I was chofen of God to bt John Reeve's Mouth, as Aaron was to be Adofes's Mouth :— And as Aaron\ Rod in his Hand, did fmite the Earch and Waters of Mgypt \ in the Natural, it brought many natural Plagues upon the Egyptians; and Aaron's Rod fwallowed up the ^gyptian^ Rods; fo hath this Commillion of the Spirit caufed fpiritual Plagues to fall upon many defpifing Spirits, upon their Souls and Bodies to Eternity ; and when they have catt down 'many Curfes upon me, I have call down but one Curfe upon them, and it hath fwallowed up all their Curfes, fo that none are to be feen : — And the Curfe I have caft down is but one Curfe to them, and it hath fwallowed up all their Curfes, fo that none are to be feen ; and the Curfe that I call down, it doth remain alone upon all ferpentine Spirits of Men and Wcmen, Alfo it is recorded in Scripture, that Mofes and Aaron went through the natural Wildernefs toward the pro'.iifed Land of Canaan a temporal Land, yet a Type of the fpiritual and hea- S 2 vcniy [ 13^ ] venly Canaan •, and much Trouble and" Oppofition did they undergo in the Wildernefs, with the Seed of the Serpent \ yet they being armed with the Armour of God, even the Com- miirion ot God that was put upon them : — As upon Aaron the Mitre of Salvation was fat upon his Head, the Breaft-plate of Holinefs and Righteoufnefs was tied faft to his Breaft : — The Ephod of Prophecy was as a white Garment down to his Feet : — And the holy Oil of Wifdom and Underftanding was poured upon his Head •, it wet not his Beard alone, but it drenched his Beard throughout : — And finally, it did run down his Skirts and rich Attire throughout, — fignifying the Scundnefs of Dodrine and Integrity of Life being the Urim and Thum- mim. This was the Armour of God, put upon Mofes and Jaron in that Commifllon of the Law \ and this preferved them from all their Enemies that forty Years in the Wildernefs, as they journeyed toward that temporal Land of Canaan. So likewife hath God, in thefe lafl: Times, chofen John Reeve ^nd myfelf his two laft Prophets and Witneflfes of the Spirit, to lead the Ifraelites indeed into the fpiritual and heavenly Land of Canaan^ which the other was a Type of, — that is, all true Believers of this CommilTion of the Spirit, might enter into eternal Reft ; — that is, to have the Afllirancc of everlaft- ing Life in themfelves : — This is true Reft in the Soul of Man, which many can Witnefs at this Day : — And let it not feem ftrange, or hard, or a Thing impofllble in thefe our Days, for Men and Women in the AlTurance of everlafting Life abiding in them here in this Life 5 for many can Witnefs the Truth of it : — For true Faith is the Evidence of Things not feen by the Eye of Reafon, but by the Eye of Faith only. Alfo I read in the Scripture, that the Apoftles were cloathed with the whole Armour of God in their CommifTion of the Gofpel, as Mofes and Aaron was in their Commiflion of the Law, — and that many believing Ifraelites did enter into their Reft i that is, had the Affurance of everlafting Life in them- felves, and fo did enter into the Paradife of God, and into the fpiritual Reft and heavenly Canaan, that all true Believers doth enter into in this Life : — This is that Paradife the Thief on the Crofs did enter into that very Day he believed on Chriji. And [ 133 ] And that the Reader may iinderftand that all commiflion- ated Men that are chofen of God, hath the whole Armour of God put upon them, that they may be made able to encounttrr with all wild Beads like Men without them, who are yet in the Wildernel's, and not entred into their Rell, as it was with Mofes and Aaron^ as aforefaid : — So it was with the Prophets afterward?, how did they fight in the Name ot the Lord with Lion-like Men, Dragons, Tigers, Serpents, Scorpions, in the Time of their Commiffion. And the Apoftles having the whole Armour put upon them, as you may fee, Rom. xiii. 12. Faul exhorteth ih^ Romans that believed his Do6lrine of Chrijl^ to put off the PVorks of Darknefs^ and to fut on the Armour of Light : — Now what the Works of Darknefs were, are exprefled in the Words before j — and what the Armour of Light is, its expreft in the Words following: — So in 2 Cor. Per. 7. Paul fheweth how the Apottles of Chrijl and true Believers were endued with the Word of Truth, and by the Power of God, and by the Armour of Righteoufnefs on the Right-Hand and on the Left, made able to encounter with all Enem'es within thcmfelves and without, as may be feen in the Words before and after in that Chapter. Alio you may fee Ephef. vi. from the loth to the 17th Verfe, Paul exhorting all true Believers of his Gofpel, to put on the whole Armour of God: — The Words are thefe as tolloweth, beginning at the loth Verfe — Finally^ my Brethren^ be jirong in the Lord, and in the Power of his Might. Ver. 1 1 . Put on the whole Armour of God, that you may be able to Jland againfi the Wiles oj the Devil. Ver. 12. For we wrefile not againji Flefh and Blood, but againji Principalities, againji Powers, againji the Rulers of the Darknejs of this World, againji fpiri- tual Wickednefs in high Places. Ver. 13. Wherefore tak unto you the whole Armour of Gody that you may be able to with Jland in the evil Day, and having done all, to fland. Ver. 14 Stand therefore, having your Loins girt about with 'Truth, an. having on the Breaji- Plate of Right ecufnefs. Ver. 15. And you Feetfhod with the Preparation of the Gofpel of Peace. Ver. 1 i Above all, taking 'he Sh eld of baith, wherewith you fJoall be ab to quench all the fl.ry Darts of the Wicked. Ver. 17. And tal tl [ 134 ] the Helmet of Salvation^ and the Sword of the Spirit^ which is the Word of God, Here the Reader may fee, that the true Apoftles, and the true BeUevers of them, were armed with the whole Armour of God, which made them able to (land, and to encounter with all wicked Principahties of Rehgion, which v/ere become fpi- ritual Wickedneffes in high Places : And as Principalities and Powers which became as Rulers in the Darknefs of Men's Minds, to worfhip Stocks and Stones, as the E-phefians did the Goddefs 'Diana \ and as your Heathen Phiiofopiiers and Poets, who did imagine God to be the Spirit and Life of every Creature ; and fo by Confequence they conclude, that God is nothing elfe but Nature, and fo doth adore an infinite unknown Being of Beings, as the Quakers doth •, and fo they worfhip the Creature more than the Creator, as the Quakers doth for the Heathen ; God is in them as they imagine, their own Life being the Life of God, thinking God to be the Earth, the Waters, the Element, the air ; fo they live, and more and mi/re have their Being in God. So the Quaker's Chrlfi within them is fo big to fill Heaven, Earth, the Air, and all the Quaker's Bodies befides •, for the Phiiofophers, Heathen Poets, and the Quakers, God is all one God, for neither of them will own that God hath a Perfon or Body of his own, not now, hereafter, nor never had : — Alfo the Apoftles did encounter by this Armour of God, with the Sex of the Sadduces, who denieth any Refurrcflion of a Body after Death •, and with the Pharifee, who was tied to the Obfervation of the Ceremonial Law of Mofes-, thefe were Principalities and Powers, and fpiritual Wickednefles that did rule in the dark Mind of Man in the Apoltle's I'irne, as well as Perfecutionin the Rulers of the Jewsj therefore called fpiritual Wickednefies in high Places, becaufe the Imagination was high in thofe Men aforefaid, to oppofe the Dodrine of Chr'ifi's Death, Refurredtlon and Afcenfion, which the Apo- Itles prcach'd. But the Apoftles having put on the whole Armour of God, and more efoecially the Shield of Faith, they were able to en- counter and difpute againft all Traditional Ceremonies ufed in the Law of Mofesy and againfl all Heathen Philofophy and Heathen [ 135] Heathen Poetry, and to prove that Jefus was the Chrifi^ and that Chrifi was now alive in that Body he fuffered Death in : And this I fay, none but fuch as hath put on the whole Armour of God could have fought againd fuch wicked Principalities and Powers in li.gh Places, as aforefaid, but commifTionated Men, and thofe whole Faith was ftioiig. Thus God hath put on his whole Armour upon his chofen Prophets and Apoftles, and with thefe Weapons have they fought with many (Irange Beads after the Manner of Men ; as Herod that great red Dragon, Rev. x^i. and Hercd that Fox who beheadtd John Baptijt, and that Generation of Vipers that came to John's Baptifm, and Serpents that talked with Chrijl^ and fat Bulls of Bcfloany in David's Time, and that Devil that tempted Chrifi^ thcfe were all Men, yea, wife, prudent and honourable Men ; yet called in Scripture Dragons, Serpents^ Vipers, Bulls, Dogs, Devils, Foxes, with many other Names that belongeth to venomous hurtful Beads, yet all but Men; thefe were thofe Beafts the Prophets and the Apoftles foughc with in their Time-, and with fuch Beafts have we the Wic- neffes of the Spirit fought with, which would be too large to tell of all the Ads and Battels that hath been fought by us the WitnelTes of the Spirit, fmce the Year 165 1, but fliall wave all Things in this Place from the Year 1 65 1, to the Year 1 662, and fhall only fpeak of fome of the moft remarkable Paffagts and Battles that I have fought with'feveral wild Beafts this fix Years : I thought it convenient to let the Reader fee the Truth of what hath happened in fome Part within this fix Years •, but what hath been acted by us the Witnefies of the Spirit the eleven Years before, that may happen to be recorded before I die for the Age to come, therefore I (hall only fpeak of fome particu- lar Paflages that hath been adled by me in this fix Years Time, as foUoweih. It was made known unto me, by the Revelation of Faith, before I had a Comtniflion from God, that I fliould enter into that heavenly and fpiritual Land of Canaan-, and it was (hewed me, by Revelation, that I muft pafs through the Wildernefs unto It, where many wild Beafts and venomous Creatures (hould feek to devour mc, or deftroy me, which Thing I did not well underftand at that Time j — but afterwards, Appearance fliewe(J C 136 ] fhewed me what theWildernefs was, and what wild Beafts and venomous Creatures fhould feek to devour or deftroy or devour me ; but the Voice of Faith faid unto me, Be not afraid^ be Jirong in the Lord, and in the Power of his Might, that hath chofen thee one of his lafi Prophets and Witneffes of the Spirit, to encounter with all wild Beafts thou (halt meet with. — And us the firft Aaron God chofe to pafs through the Wildernefs to- ward the temporal Land of Canaan ^ he was clothed with the Armour ot God asaforefaid: — The Mirre of Salvation was ftt upon his Head, the Breaft-plate of Holinefs and Righteoufnefs was tied/faft to his Breaft, the.Ephod of Pro- phecy was as a pure white Garment down to his Feet, and girt about his Loins with a pure Girdle of Gold, blue Purple and Scarlet j and the holy Oil, confecrated Oil of the Lord, was poured upon his Head, and it run down to his Feet. So like wife when God chofe me to be John Reeves'' ?, Mouth, it was brought to my Mind, that Aaron was given to be Mofes'% Mouthj and there was put upon me at that Time the whole Ar- mour of God, which I did not well underftand at prefent ; U-, the Revelation of Faith hath fhined to me fince in a large Meafure : — There was put upon my Head at that Time the Flelmet of Salvation, and upon my Breaft was put the Breaft- plate of Righteoufnefs, the Breaft-plate was double Righteouf- inefs • the Righteoufnefs of the Law, and the Righteoufnefs of Faith : And about my Waift I was girt with the Girdle of Truth, and my Feet were fhod with the Doflrineof heavenly Peace, and in my Left-hand there was put the Shield of Faith, and in my Right-hand the two-edged Sword of the Spirit: Thus being armed with the whole Armour of God, I was to travel through the Wildernefs to the heavenly Land : 1 have met with great Oppcfition in the Wildernefs, as I have journey- ed this leventeen Years ; but I (hall fpeak but of fome few Things that hath fallen out this fix Years, as I faid be- fore. Now let the Reader obferve and mind what Wildernefs that was John the Baptift did come preaching. Mat. iii. i. It is faid, He came preaching in the Wildernefs of Judea ; fure it cannot be fuppofed by wife fober Men, that it was any natural Wjldernefs, where natural wild Beafts do live, but altogether [ 137 ] altogether to the contrary •, as you may fee Ver. 5. where it is faid, 'Then went out to him Jerufalem arid all Judea, and all the Region round about Jordan: Sure this Multitude of People would never have gone into the Wildernels to have been baptized of John, had the Wildernefs been far from the Cities of Jerufalem and Judea -, and can any fober, ra- tional Man imagine, that the Pharifees and the Sadduces, who were wife, prudent and honourable Men, would have gone into the Wildernefs to have been baptized oijohn, had the Wildernefs been far from Jerufalem, f^rely no-, therefore that Wildernefs John came preaching in, was no natural Wildernefs, for it would have been a vain Thing for him to preach to Trees and Bufhes, or -wild Beaih-, befides, that cannot properly be called a natural Wildernefs that hath fiich a Multitude of Inhabitants near it. But fome may fay, What Wildernefs then was it he preached in ? To this I fay, the barren Hearts of the People that dwelt in Jerufalem and Judea, and the Region thereabour, was that Wildernefs he preached in ; and they were called a Wildernefs becaufe of the Barrennefs of Faith in their Hearts to believe his Report, that Chrifi the Saviour was now at Hand, as doth plainly appear in Mat. iv. — /hid if it be objected. Where then did John baptize? To that I fay, it was a little Diftance, a Mile or fomething more, or fuch a Matter from the City and Towns where Water wa:;, as it is in feveral Places near London, as Hackney, Bow, and luch like -, fo the People came to him out of the Cities and Villages where the Water was, to be baptized of him in Jordan ; fo that the Wil- dernefs J^^;/ preached in, and the Wildernefs Chrift was faid to be in, when he was tempted of the Devil, as in M.it. iv. was- no other Wildernefs but the barren unbelieving Plearts of the People of the Jew^ that dwelt in Jerufalem, Judea, and the Region round about, and not any natural Wildernefs as ignorant People do vainly imagine, but a fpiritual Wildernefs in the Hearts of Men, being barren of all true Faith, according to the Prophecy of Ifaiah, Mat. iii. 3. fpeaking of John the Baptif]-, faying. The Voice of one crying in the Wilder nefs,- Pre- pare ye the Way of the Lord, make his Paths firait; this was that fpiritual wildernefTed Hearts that John preached in, and T that [»38] that Cbrijl faded in when he was tempted of the Devil, and no natural Wildernefs, whatever Men do imagine to the con- trary •, for this fpiritual Wildernefs in Men*s Hearts, is in Oppofition to that natural Wildernefs Mofes and Aaron led the Children of Ijrael through, toward the temporal Land of Canaan. And fuch a like Wildernefs as this have I journeyed to- wards the heavenly Canaan this many Years, and have preached or declared the Dodrine of the true and the right Devil : — In the Wildernefs of England^ that is, in the barren unbelieving Hearts of the feven Churches of Europe, and fome of all the feven Churches hath either heard me fpeak, or feen my Wri- tings, and a few of all the Seven hath believed : — Yet the Wildernefs is very large ftill, and I have travelled already through the fixth Part of the Wildernefs, with great Hatred, Malice and Perfecution from feveral wild Beads in the Wil- dernefs of England^ that is, the fix Churches ; and now there is only one Part more of this Wildernefs for me to journey through, before I can come at the promifed Land ; and the wild Beafts doth live in this latter Part of the Wildernefs, be- ing nearer to the Land of Canaan than the other; for this Part feems to border upon the Edge of the heavenly Canaan^ which makes the wild Beafts that inhabit there to rage and roar at me i for they are exceedingly moved at the Sight of me, fearing that I Ihould flay them with the two-edged Sword of the Spirit that is put into my Mouth, and pafs into the promifed Land, which God hath promifed me and all true Believers of this Commiflion of the Spirit. Therefore I fhall let the Reader underftand fome Part of the Oppofition and Battles that I have fought with the wild Beafts in this Part of the Wildernefs, which feemingly lieth upon the Edge of the heavenly Canaan, is as foUoweth. In the Year 1662. As I was journeying in the Wildernefs of Derhyjhire, there came many Serpents, and put forth their Stings, thinking to liave ftinged me by the Feet; but my Feet being fhod with true heavenly Peace, their Sdngs could not enter •, fo I fmote them with the two-edged Sword that was in my Right-Hand, and wounded the Heads of moft of them, and their venomous Stings [ 139 ] Stings was cut off fo, that they could not hurt, fo they crept; away •, the Serpents were five or fix Qiiakers at Nottingham and Mansfield. After this I journeyed a little further, and there came forth another Serpent-, he was not fpeckled, but more like the Colour of an old Adder, and fomediing brown ; when he faw me he lift up his Head, and put forth his Sting a great Way out of his Mouth, thinking to have Hinged me in my Loins, between the Breaft-Plate and the Feetj but I having the Girdle of Truth about my Loins, his Sting could not enter -, fo I fmote him upon the Head with my Sword of the Spirit, and cut off his Sting, fo that he cannot hurt none with his Sting no more; this Serpent- Adder was Ed-ivard 5o«r»(? the Quaker, fpoken of in my Book, called, 'I'he Neck of the fakers broken. After, this, as 1 was journeying a little further in the Wil- dernefes, towards the promifed Land, there came forth out ot the Fearn and moffy Ground, two fiery Serpents, whofe Stings were prefent Death, where the brazen Serpent could not be looked upon immediately, but I being armed vvith the whole Armour of God, I knew myfelf able to encounter with them both : — But when they had both Sight of me, they crept apace till they came near me ; they looked very fierce and fiery, and their Stings were very long and poifonous ; and they lift themfelves up both together, and thruft their Stings at my Bread, fuppofing it fhould have touched my Heart; but I having a double Breaft-Plate of Righteoufnefs upon my Bread which covered my Heart, that is, the Righteoufnefs of the Law, and the Righteoufnefs of Faith was on my Heart, and upon my Breaft, fo that their Stings could not enter there ; they feeing this, their Stings coukl not enter my Breafl, they both lilted themfelves up a little higher, ftanding as it were upon their Tails, vv'ith long fiery Stings, they made at my Head; but I having the tielmet of Salvation upon my Head, fo that they could not enter there neither ; fo they both lift themfelves up again, and made at my Face, but the Shield of Faith in my Left-Hand kept them off; fo with the Sword in my Right-Hand I fmote thtm both, at one Blow, upon their Heads, and cut out both their Stings T 2 that I; I40 ] that came out of their Mouths, and they could do no Hurt any more, but any Child might handle them, and not be hurt by them, becaufe their fiery poifonous Stings was taken out ot them, by one Blow of the two-edged Sword J fmote them with, fo they crept away from me, and I purfued them no further ; they hid themfelves in the moffy Ground in the Wildernefs, their Stings being both cut out, and wounded in their Heads-, it is thought one of them died a while after of the Wound in his Head, and the Lofs of his Sting. Thefe two fiery Serpents, they were William Smith and Sa- muel Hooton, two Quakers fpoken of in my Book, called '^fhe Neck of the ^takers hyoken ; there was many venomous Beaih, as Vipers, Afps, l^c. that leaped on me, but I caft them off me to the Ground, but feveral of the Vipers leaped upon me again, thinking to have poifoned me with their Stings-, but I did as P^«/ did, caft them into the Fire; fo I did caft them into the Fire of Hell, there to burn eternally : Alfo there was many Wafps, whofe Stings was in their Tails, flying about me to fting me, but their Stings could not hurt me: This Battle v/as fought with thofetwo fiery Serpents, and other venomous Beafts in the Year 1662, as may be read in that Book aforefaid. After this, as I was travelling a httle further in the Wil- dernefs, there came forth a great red Dragon, very fierce and fell-, he was exceeding fat and full of Fury-, he had two great Wings on the Sides of his Breafts; and his Tongue was, as it were, all in a Fire with the Poifon that was in it, as if it had been long foaked in Poifon many Days -, and when he opened his Mouth he caft forth Poifon, and whoever thisPoifon , did bite upon, it did venom and much hurt -, but as foon as ever this Dragon perceived me come towards him with the two- edged Sword in my Right-Hand, and the Shield of Faith in my Left-Hand, he lift up his two great Wings, and ftood, as it were, upright upon his Feet, and thruft his Tongue a great Way out of his Mouth-, fo 1 drew near unto him, and he caft forth Poifon upon my Breaft, but my Breaft- Plate being double, as aforefaid, the Poifon could not enter-, fo I fmote him on the Breaft, between his Wings, with the two-edged Sword, and loofened his two Wings, fo that no Strength was in [ M> 1 in them to bear him up any longer, and he feeing hmfelf wounded in the Bread, he roared and cafl: forth Poifon out of his Mouth upon my Head-, but I having the Helmet of Salvation upon my Head, the Poifon could not touch not fo much as an Hair of my Headj fo as he put forth his Tongue again, thinking to pour out his Poifon upon my Face, I fmote him with the Sword in my Hand another Blow, and cut off great Part of his venomous Tongue, fo that he departed from me, being wounded, into the thick Bufhes, among the Serpents and Adders in the Wildernefs, as we go to the heavenly Canaan, and there this Dragon died about a Year and a little more after he was wounded. This great red Dragon it was Richard Fanifworth, Qiiaker, as may be read in ^he Neck of thi fakers broken, and of the Battles fought between him and me, this was in the Year 1663. After this it came to pafs, as 1 journeyed a little further in the Wildernefs, in the Year 1664. there came forth, out of the moffy Ground, a fpeckkd Serpent, and when he heard the Sound of my Feet, he came out of his Hole, and would have itung me by the Feet, for he dinged or winded round my Feet, but could not get his Sting to enter, fo I fmote him upon the Head with my two-edged Sword, and as 1 lift up my Sword from off his Head, the Edge that was uppermoll cut off his Sting, fo he crept away with the Wound in his Head, and his Sting, out into his Hole or Dunghill again •, fo 1 heard no more of him to this Day : This fpeckled Ser- pent was Thomas Taylor, Quaker, who was then in Prifon in Torkjhire -, it may be feen, his ferpentine Nature, and wicked poifonous Sting he put forth againfl me, and the Truth de- clared by me, in the Letter I writ to him, which is joined jto the Neck of the fakers broken. After this, as I was journeying a great Way further in the Wildernefs ot England, fomething near the Land of Promije, in the Year 1667, there came out of the Wood a great old fat Fox ; this Fox had no Horns, but however he had Ears, and they ftood both upright, as fliffas if his Ears had been Horns; alfo this Fox had two Teeth before as fliarp as Needles, that what Duck or Goofe-neck he fet thefe two Fore-ieeth in, were fure to be carried away, in that he threw iheir Bodies upon his Back. [ I4i ] BacV, and kept their Necks between his two fliarp Teeth like Needles, and his Ears being ftrong and (liff, they could not roll off his Neck : This Fox feeing me travelling in the Wil- cernefs marvelled that I (hould pafs thro' fo many dangerous Places, where Dragons, Serpents, and feveral other venomous Beafts did inhabit, and yet not flain, nor wounded no where : . — So this fat Fox he leaped at my Neck, thinking his two fharp Teeth fhould have met together, as formerly they had in feveral others: — But I bare him off my Neck with the Shield in my Left Hand, and with the Sword in my Right-Hand, I fmote him upon one Ear, which makes it hang down, and cannot ftand up ftiff like the other. — Again, this Fox leaped at my Breaft, and as he was leaping up, I fmote him upon the two fliarp Teeth with the Edge of the Sword, and brake them in Pieces, which made him raging Mad, becaule he cannot now bite me nor no body elfe more, for his two fharp Teeth like Needles are broke to Pieces, and his Ears that ftood fo ftiff like a Horn, it now hangs down, it only hangs by the Skin. — This fat Fox I fought with in the Wildernefs, it was old George Fox the Quaker, as may be feen in that Book of mine, called, A Looking- Glajs for ^akersy how they may fee ihe?nfelves to be right Devils. Afterwards in the Year 1668, I Journeyed further in (the Wildernefs, where the wild Beafls of divers Kinds were very thick grazing in the barren Wildernefs 5 fome feed upon Mofs and (hort Grafs, others upon the Dufl in the Wildernefs ; fome upon Acorns, Haws and Sloes, and fuch Things as theWildernefs would afford •, this Part of theWildernefs, it was fomething near Jordan, as London, fomething near the Land that fiows with Milk and Honey : — And before I did encounter with any wild Beafls any more, I thought to be ftill and reft a while ; but as foon as I laid down my Sword and Shield, thinking to have a liitle Reft after the Battle 1 had fought with the great Fox aforementioned ; — and knowing that I mufl fight with feveral wild Beafls in this Place : — But as foon as ever I thought to take a littlt Reft, there came fuddenly upon me a wild Bull } I never faw him nor thought of him till he roared at me, his Noile gave a great Sound in the Air as if it had Thundred, and [ M3 ] and he was almoft upon me before I could take up my Sword and Shield : His Horns were fhort but very fliarp and ftrong, and his Iharp Horns were running full butt at my Breaft, thinking to run them through my Heart before I could take up my Sword and Shield to defend myfelf j but I laid my two Hands upon his two Horns, and by that Strength which was given me, I flang him about, and he burft afunder and died in lefs than three Weeks afrer ; fo was I delivered from this fierce wild Bull, who would have deftroyed me with his fharp Horns at one pufli, had he entered my Breaft -, but by the Strength of my God whom 1 feived, he burft in funder, and fo died, and I received no Harm : This wild Bull who roared at me, and ran his Horns at my Breaft, it was Thomas Lee^ Speaker of the Quakers. Afterwards, in the Year 1668, I journeyed a little further in the Wildernefs near Jordan- London \ there came forth out of the dirty Mire a wild Boar-, his Brifles were all off his Back, and he was fo befmeared and daub'd with his own Duns that his Flelh could hardly be fecn, alfo he ftank, that a Man might have fmelt him at a great Diftance before he came near; he was very giddy in the Head, as if he were Phrenfy in the Brain, for he could live with lefs Food than any of the wild Beafts in the Wildernefs, being much given to fafting, which mdde his Head to totter or joggle, and his Eyes dazzle, and his Brains to hang loofe -, fure he fat'ned in his own Dung, which made him fo to glory in his Shame ; for he would run among many clean Beafts, as if he were as clean as any, when as the clean Beafts could not endure the Smell of this wild Boar : — This wild Boar had two long Tufks ftuck out of the two Sides of his Mouth, and with thefe he did hurt many, for where he fmote with his Tufk he made a Wound : — So he hearing the Sound of my Feet as I was travelling in the Wild- ernefs, this wild Boar come gruntling with a few Brifles about his Neck, ftood upright with his two great Tufks a great Way out of his Mouth ; he feeing me, he made at me with all his Might, thinking to have fmote his Tufl-: into my Leg, but I fmote him with the two-edged Sword between his two Ears, which made him fhake his Head, for his Ears are loofe ; and he finding his Head very dizzy, but his Tuflvs yet found, he made [ '44 ] made at me again, thinking to have wounded me in the Leg ; fo as he was throwing his Head afide, as Boars ufe to do, I fmote him upon that Tuik next to me, and the Sword went through his Mouth, and brake the other Tufk alfo, fo that he is now difabled for ever for doing any more Hurt, either with his Head or with his Teeth •, this wild Boar is one Solomon Ede a Quaker, fpoken of in that Book, called, A Locking- Glafs for George Fox the ^aker. After this, in the Year 1668, it came to pafs, that many Vipers who leaped upon me with poifonous Stings, but I caft them off me into the Fire of Hell •, but there came two Vipers above all the reft, which leaped upon my Breaft, thinking to venom my Heart, fo as to make my Breaft fwell •, — but I having a Breaft-Plate of double Righteouihefs, as aforefaid, their venomous Tongues could not enter-, fo I wiped them off my Breaft, and they fell on the Ground -, fo they recovered themfelves again, and they both together leaped upon my Head-, but the Helmet of Salvation being upon my Head, for that was never off me Night nor Day this 17 Years, fo their venomous Tongues could not enter there neither •, fo I caft them down upon the Ground again •, —then immediately one of thefe Vipers leaped at my Face, with great Venom in his Tongue, again ft me and my God •, I feeing this, I fmote him with the Edge of the Sword, even through and through his venomous Tongue, and caft the Body of him into that eternal Fire of Hell, where he can in no wife get out ; the other Viper feeing his fellow Viper thus fmitren, and thus fen- tenced by me, he alfo leaped at me, fo I fmote him with the Ed^e of the Sword alfo, even the Sentence of eternal Death •, then they were both enraged, and in a Flame with the Fire of Hell, and fo departed from me, cafting out abundance of Poifon, and Foam of Venom out of their Mouths at me at their Departure : And a Matter of five Days after this Battle was fought with thefe two ftrange Vipers, I heard that one of thefe two Vipers was going out of the Body, but it was a mat- ter of twelve Weeks afcer he received his deadly Wound, before he did quite depart or go out of his Body : —Thefe two Vipers I fou'^hc with, it was upon the 7th Day of Otloher^ in the Year°i668 •, and thele two Vipers George Whitehead and Joftah D >'45 I C&&, two QvUkets, and Speakers of the Quakers; and- fince Joftah Cole is gone out of the Body, as they do vainly imagine, but I fay he is gone through the firft Death into the fecond Death, w]\^xt George Whitehead '^2\\ go in his Time, where they fhall never fee Light more to Eternity : Thefe were two lych Vipers as came to John's Baptifm, Matth. iii. 7. After this it came to pafs, as 1 was Journeying in the Wild- ernefs near Jordan^ there came forth of the Wildernefs a young fprnce Serpent, he was very quick and nimble j he was hardly a Year and an half old, his Sting was hardly grown to Per- fedtion, for he knew not well whether his Sting was in his Head or in his Tail -, if he had, he would have had a Care of Leaping upon the Sword's Point as he did; he had been in the Wildernefs but a Year and an half, or thereabouts, amongft fome old Serpents, Foxes, Dragons, Vipers, Boars, Bulls, and other wild Beafts; — and he hearing fo many- of thefe Serpents and wild Beads to be overcome and beaten before me, and yet I received no Wound-, — he was conceited, being young and nimble, to leap at the firft Leap upon my Head, thinking if he could Sting me there, he might trample 'me under his Belly, or that 1 might fall under his Belly ; and as he drew near me, or crept near me, he put forth his Sting out of his Mouth, it was (harp and long, but very fmall and flender, but it was poifonous enough for the Time of irs Growth ; and as he began to raife himfelf up to leap at me, I fmote him upon the Head with the Edge of the Sword, and the Point of the Sword went through his Sting, fo that his Sting cannot Hurt now at all, though he hath endeavoured fince; fo he went among the wild Beafts in the Wildernefs again, and lieth in fome Hole in the Earth. — This young Serpent it was William Penn the Younger Quaker, who newly peeped into the Quaker's Antichriftian Principle, being a Scholar, grew fo proud, and full of conceited Wifdom, that he would trample me and my God under his Feet as Dirt, for which Things Sake hath the Wrath and Vengeance of that God-Man, the Lord Jefus Chrijl, whom I own, purfued and overtaken feveral of that curfed Crew of Antichriftian Quakers, who defpifeth fuch a God that is in the Form of a Man. 1 have his own Writing to fhew the Truth of this. U After .[ m6 ] After this Battle with the young Serpent, being in the Wildernefs near to the Waters of Jordan^ the Serpents, Vipers, and all Manner of wild Beafts were very brief, that I could iiave very little refpite for fighting with one or other of them •, — for they were more numerous in this Part of the Wikiernefs than in all the reft which 1 travelled through; fo, I being weary, was willing to rell myfelf awhile, before I journeyed any further ; but as foon as I was laid down to reft, there came forth of the thick Bufhes in the Wildernefs an old fhe- fpeckled Serpent, and I heard her Hifs very loud as Qie crept out of the Bufhes before I faw her; — fo I armed rnyfelf ready, bu:: when 1 faw her I marvelled, for I did not think that flie- Serpents had fiich Jong fiery poifonous Stings ; it was more long and poifonous than any he- Serpent I met with before ; but that I knew (he was the Mother of another h.e-Serpent fpoken of before, 1 fhould have rather taken her for an old fhe-Bear robbed of her Whelps ; for after fhe had firfl: hifs*d Aloud,, afterwards fiio roar'd and fpit Poifon out of her Mouth ; the Poifon lay upon the Top of her Tongue like Soap-Suds, and a (harp Sting like a Needle lluck out a pretty Way beyond the Po ilbn : — 'Sol viewed her as ilie crept near me, and as fhe lift up herfelf, Handing as it were upon her Tail, fhe put forth her Tongue with the (harp Sting like a Needle,, and the Poifon like Soap-Suds upon it, fo I viewed it well, I fmote her upon her poifonous Tongue with the Edge of the Sword, and cut the Sting and Venom quite our, fo that fhe is difabled for ever doing any more Hurt with her Sting: This fhe-Serpent was Elizabeth Hoot on the Mother of Samuel Hoot on a Ihe-Quaker;. her Letter is to be feen and my Anfwer to it. And immediately after the Battle was ended with this fhe- Serpent, — there came forth out of the Wildernefs, being angry that this (he- Serpent was fo difabled by my Sword, — three mad Bulls, they roared upon me, I heard their Noife, for they roared altogether, but I faw none of them, for they would not appear becaufe I fhould not fee what Colour they were of, nor fmite them with the Edge of the Sword in my Right-Hand ; but I fuppofe they were all Quakers ; they fent a large Letter to me with never a Name but Letters only : Several other Ser- pents and wild Beafts in the Wildernefs have I fought with this ' Year [ M-7 ] Tear 1668, but thefe mentioned are the moft eminent to be upon Record.— Thus after the Manner of Men I have fought with feveral Sorts of Beafls in the Wil^ernefs, as Paul did in his Time, in hope of the Refurre£fion of the Dead, fame to ever- lajiing Glory, and feme to endlefs Mifery, i Cor. xy. 32. By LODOWICK MUGGLETON. FINIS. >"^ fxm- ^^K!^V<^. '%. .ats: