…

[Page] THE GREAT MYSTERIES OF GODLINESSE AND UNGODLINESSE.

The one opened from that eternall truth of the un-erring Scripture of the ever-blessed JESUS.

The other discovered from the writings and spea­kings of a generation of deceivers, called QƲAKRRS.

Wherein their Sathanicall depths, and Diabolicall delusions, not hi­therto so fully known, are laid open. And that which (as they often say) they have to deliver to the world, which it is not yet able to receive, is most probably manifested, a little before their time. To the rendring them and their way abhorred to all true Christians.

Unfolding also, the delusive manner of their arguings, answerings, and discour­sings. In all which their chief endevour is, to conceale themselves and their opinions from being known and discovered.

Published for the reduching of such as are seduced: And the establishing such as yet stand, from being seduced by them:

By RA: FARMER, a Servant of that Jesus Christ that was crucified at Jerusalem above sixteen hundred years ago.

2 Pet. 21. 2.

But there were false prophets also among the people even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves, swift destruction. And many shall follow their pernicious waies, by reason of whom the way of truth shall be evill spoken of.

2 Tim. 3. 8, 9.

Now as Janues and Jambres withstood Moses, so do these also resist the truth; men of corrupt mindes, reprobate concerning the faith. But they shall proceed further: For their folly shall be manifest unto all men, as theirs also was

London, Printed by S. G. for William Ballara, Book-seller in Corn­street, at the Sign of the Bible in Bristoll: and Joshua Kirton in Pauls Church-yard. 1655.

[Page] TO THE RIGHT HONORABLE, John Thurloe, Esquire, SECRET ARIE OF STATE.

Honourable and Honoured,

ALthough I dare not presume to reach so high as his High­nesse; yet I can come very near under your shadow; which to me, is very substantial. And I may speak so loud, that if you please, he may hear. Awhile agoe there came to this City of Bristol, certain Morice-dancers from the North. By two and two, two and two, with an intent here to exercise some spiritual cheats; or (as may well be suspected) to carry on some levelling design. And our souldiers here, having nothing else to do (un­lesse work of their own making, that they might seem to be necessary) struck in with them in their quaking. And my selfe, with some other of my brethren in the Ministry here, being (by the Magistrates call'd to conference with them) ingaged to inquire into their opinions. I found it a harder matter to discover then to confute them. They being the most egregious prevaricators that ever men met with. Upon this account, my Geni is led me on that way, to pull off their vizor, which is the principal intent of these following papers: wherein is discovered their [Page] Mystery of ungodlinesse (as to spiritual matters. And my thoughts ha­ving been a little before upon the Great Mystery of Godlinesse. In a pub­lick discourse, I spake something to both, which gave some satisfacti­on, and was perswaded, might be useful, if made publick. Both which is here done, under the Title of the Mystery of Godlinesse, and of ungodli­nesse. And when I had done, I needed no long time to deliberate to whose name to inscribe it. My heart readily told me, whom I honou­red. And I had a desire, the world should know it. For, besides our old and familiar acquaintance: The observation of your ingenuity (when I was last with you) whereby I perceived that your Honours and high imployments have not transported you, hath laid strong ingagments upon me. And I gladly took the very first opportunity, to bear testimo­ny to it. Sir, I was coming to you with a supplicatory Epistle. But his Highnesse (by breath from his mouth) hath driven away these Nor­thern locusts from us. And given a command for the remove of their abetters & favorites. And now my supplicatory is (by this good hand of providence) turned into a gratulatory Epistle; And I beseech you, let the thanks be bestowed where you know 'tis due; for I am sure you know. And surely Sir, his Highnesse hath gained much upon the hearts of our Citizens, by this act of grace and duty. We were made believe, these men had countenance from him: which (upon my knowledge) made our Magistrates here so backward to be quick with them, and to deal so severely (and justly) with them, as they have been dealt with in other places. And therefore I rejoyce that you breath so good an ayre at Court. And oh that the same salutiferous ayre might blow, (and con­tinue to blow) through all the quarters of our English Elements. But Sir, will you give me leave to speak my mind this once? (and we were wont to speak freely one to another.) And i'le speak for his Highnesse, 'tis not for his honour nor saftety, that every petty Captain should dally with his Commands, and ride away from their obedience to them. Some men know not how to bear an even sail to that condition which these late troublous times have rais'd them. They could live in warre; but now know not how to live in peace, if it make not for their pro­fit. Hence many places and persons are rendered malignant, by those, who in themselves are not better, no (and I am sure of it) nor so well affected. And I beseech you, let not selfish insinuates finde too much countenance to the publick grievance.

[Page] Sir, I write not this to loosen the reigns of Government, either in it self, or its necessary supports (my soul abhorrs such thoughts.) But it pains me to the very heart, that a people that may easily be manna­ged, should be over-ridden, by such, who seek not (what ever they pretend by their suggestions of some friends) the publick weale; so much as their own advantage. If people be refractory or stubborn, 'tis fit they should know their Rider. But if they goe readily, why should they be spur-gald? I know not where ever I shall have the like occasi­on, because I love and honour you, and would have you be truly (e­verlastingly) honourable: I'le beg one thing of you. Improve you the high advantage of ground you have gotten for God, his truth, and the com­mon welfare. (I need not mention his Highnesse, 'tis eminently inclu­ded.) And to this end, let order and establisht Government have a high place in your thoughts. And that in Church as well as State. But why do I divide them? are they not Hippocrates twins? do they not live and die together? how true did that saying prove? No Bishop, no King. And will it not hold? No Minister, no Magistrate. And every one a Minister, every one a Magistrate. I hate persecution. 'Tis a judge­ment, and is not want of Government so too? When there was no King in Israel, every man did what seemed good in his own eyes. And then they made Priests (but yet they made them) of the basest of the people. Let Ministers be basely accounted of, and the people (with a little help) will quickly learn to despise Magistrates. Besides the judgement from the Lord, there is a natural tendency in the one to the other. It will be Honourable Sir, and becoming reforming times, that men learned, la­borious and godly, (such as are so, and can be content to approve themselves so; to those who are able and authorized to judge) that they find more countenance, then those, who are not so qualified. Men ignorant are impetuously zealous to cry down learning, that their snuffs might seeme to give some light, which if countenanc'd, (and that such and find equall favour) will bring the next age to a dark Ministry. & ex­pose our children as a prey to the wolves of Rome. And as for these levelling Quakers, I must need say; The revilings and reproachings of our gifted brethren (who of late years, have made it much of their business, to render the Ministers of this nation, Antichristian) have made way for them. And they (of all men) have least cause to be offended with them (though they prevaile most with their Congregations.) For the call of the one is as good as the others, though there be some difference in their doctrines.

[Page] Truly Sir, I had almost forgot what I was about; se. writing a De­dicatory gratulatory Epistle? And to whom. One that is full of great and weighty imployments. Whither won't love carry a man? It made me overbold and tedious. Pardon I beseech you my boldnesse, and accept of my love. I consecrate this first fruit of my labours (in this kind) to your name, that it may live in you; and that you might live in God, according to the Great Mystery of Godlinesse, through the grace and power of that Jesus Christ which died at Jerusalem, whom the Quakers vilifie. To him I heartily commend you, and all your great and high affairs: craving this farther favour, that I may still continue to be, and have leave to subscribe my self, as I am

From my house in Bristoll, the first day of January, 1654/5.
Sir, Your Honours true, faithful, and most observant Servant in the Lord,
RA: FFARMER.

A Monitory Epistle to the Reader.

Honest, but simple hearted Reader,

FOr thee principally is this work intended; It being a high act of Charity to be Legs unto the lame, and Eyes unto the blind I can't adventure to come in print with an apology. And therefore let me plead my excuse. For the truth is, I thinke it is a sault, that so much pay is spent, as now adaies, to so little purpose. For Scriblimus (we may say) indocti, &c. Every foole must be a foole in print, or else he is no body. And some folks will be tinckering, though they get others to stop the cracks both of sense and English. And if I should have bin forward to do so too (as well as some of my neighbours) who could (as the times are) quarrell with me? But I have ever been backward to this kinde of worke, as being loath to be one of the Company, I have been sufficiently provokt (as my Country-men know) by a couple of Beagles of the tribe of Rahshekah the railer: A lying Almanack-maker, and an Apostatiz'd Minister, who have appeared in print against me. But I was above them. And thought not them worthy of so much paines of the blotting of a sheet of pa­per. I took (and do take) my self as a traveller, that is limited to his time and businesse. And such a one must not make a stop, at the barking of every dog. But consider, 'Tis then ature of the beast. And therefore rides on and answers them, with his horses heeles. But now I confesse, I could for­beare no longer. Foole or Madman (what the world pleases) for I care not, and I can be content to be, or be esteemed any thing for Christ) I am engaged. He who never spake in all his life, when he saw one comming to kill his Father, the string of his tongue was loosed, and he brake silence, to prevent danger. There are a generation of men (if I may so call them) lately come quaking into our City, who in their mad and frantick fits, offer violence to God and Christ and Gospel and all its ordinances. And who here could be [...]lent, that as a watchman who should foresee and forewarne of the danger? This was done, and is done by the rest of my brethren here in their pulpit-labour with good successe. And I (as well as they) might there have rested. For I conceive not that we stand bound to be in print upon every occasion. That which brought my backward spirit to this work was: The Lord was pleased (by the help of some friends) to bring to my hands a piece of the Anabaptists, which to me, made a cleare discovery of the mysterie of these seducers: And gave me more light of their designes, then others of my brethren (who have not seen that paper) had. In which perswasion I publikely made some discovery. And being convin'd, that it might be more usefull (if more publike) I beggd of God to fix my resolu­tion to what might be most conducent to his glory. Being perswaded never to have appeared to the world in this way, But by his overruling hand, I have [Page] here presented to thee this discovery under the title of the mysterie of Ungod­linesse. And because thou shouldst not onely know the evill, to avoid it, but the good also to follow it. I have therefore laid before thee good and evill. The mysterie of Godlinesse, and Ungodlinesse both together. And its now thy duty (and yet it will be thy wisdome) to improve advantages for thy esta­lishment. And to that end, Take a little advise: In reading the mystery of Godlinesse, take but paines to turne to the quotations of Scripture in the margin, and see how they prove the thing intended. Especially doe so in such truths as thou findest thy self most affected with, or seeme most strange unto thee (if any should so seeme, which me-thinks should not.) Chiefly, Any truth thou most takest notice of (under what consideration so ever) tax and examine the proofes. This double benefit will arise. First, The thing it self will be more cleare. And Secondly, what thou receivest as a truth, will be received on a divine authority. And so thy faith shall not stand, or be built on man, who may de­ceive.) But on the un-erring word of God. The not observing this rule in rea­ding mens writtings, is the maine ground of peoples instability: For this is sure, What ever is imbrac't upon meere humane considerations: Upon the like considerations may be shaken off: He that believes a thing, barely be­cause such a man (of whom he hath a good opinion, and that he will not lie) told him so, when another shall come (of whom he hath an higher and better perswa­sion and shall tell him the contrary, to what he had been perswaded; his perswasion is staggered if not altered. But now what is entertained and believed, upon his word, then whom, none is more true, more faithfull, theres a sure foundation, a rock vnmoveable: And then know further. No truthe's thine own till thou art got up into the power of it. And that thou square thy beliefe and life accordingly: The onely way to be establisht against error and heresie. As for the Mysterie of Ungodlinesse, concerning it, I shall give thee directions, when thon commest unto it. It is meet the mystery of Godlinesse should have the first place: that it might take the first possession of thee; as a season against the poysons of heresie and ungodlinesse. And then the more full the dis­covery, the more thou wilt abhor and avoid it. This is the aime of my labour, which end if I shall attaine, I shall▪ rejoyce. In hope whereof, I commend my labours to thee; And thee and them to him, who a lone is able to make all profitable. Alwaies remaining▪

Thy faithfull friend in the service of the Gospel of that Jesus Christ which dyed at Jerusalem above sixteen hundred years agoe. R A. FARMER.

ERRATA.

Reader,

I Am to beg thy favourable excuse in regard of some errors in the printing. My desire was, that the Title at the head of every page, should have run thus, sc. The great Mysterie of Godliness to the first part, which extends to page 18. And the Great Mysterie of Ungodliness, from thence to the end. The Title. (The great Mysterie of Godliness and Ungodliness) being in­tended only for the Title-Page. There are some other faults in not observing full stops. And new Sections, marginal notes, and quotations of Scriptures transposed and disordered, in the first (The Mysterie of Godliness, which though they alter not the sense in the body of the Discourse; yet they hinder the advantage that might be made, by those who would examine the quotati­ons. This may possibly occasion a new impression of that part by it selfe, which is but little. And therefore in the mean time, need not much trouble thee. Some Errata which may alter the sense, I have observed; which I intreat thee to correct with thy pen, ere thou read.

In the Epistle Dedicatory. Page 1. line last but one, r. Genius. p. 2. l. 14. r. a breath. p. 3. l. 9. r. But because. l. 10. dele you. I excuse my own mis­naming at the end my self. Epistle to the Reader: P. 1. l. 5. r. without an Apology. l. 6. for pay r. paper. p. 2. l. 10. r. briefly. l. 11. r. try.

In the Book▪ Pa 1. l. 14. r. goodly. l. 19. for observe, r. subserve. ib. for Mini­stry, r. Mysterie. p. 2. l. 8. dele if, l. 9. for tie, r. tree. l. 27. r. into. l. 33. after these words, perversness of spirit, add, & proneness to all manner of evil. p. 3. l. 14. r. continue. p. 4. margin note at the bottom; for, of faith by nature, r. of both by nature p. 5. l. 17. dele the word, all. l. 35. dele fig. 1. ib. margin, r. shut up as in a prison. p. 8. l. 9. r. when. p. 9. l. 23. dele to, & read, that he might break. p. 1. Mar. dele new sect. p. 12. l. 15. for are three, r. three are. p. 13. l. 11. for inheris, r. enter. l. 27. for this, r. these. p. 14. l. 31. r. that though where. p. 15. l. 26. dele is. p. 16. l. 37. & exercises. p. 18. l. 10. r. freely. l. 13. r. differing. p. 2. l. 3r. They are? l. 21. for waders, r. Readers. l. 36. r. proposed. l. 37. r. as their usual. l. 39. for cry, r. say. p. 23. l. 6 for, for r. to. l 9. dele thou l. 10. dele the interrogative points, & read perceive them. l. 11. for such, r. thing. l. 6. after old, add foundations. p. 24. l. [...]5. for powerful, r. wonderful. l. 36. for works, r. marks. l. 39. for within, r. which in. p. 30. l. 31. r. these. p. 32. l. 7. for this, r. h s. l. 29. r. give you in here. p. 34. l. 6. r. proposes. p. 59. l. 9. for flesh, r. flash. l. 22. dele yea. l. 26. r. naturally. p. 71. l. 11. for law, r. light. p. 76. l. 13. r. hypocritically. l. 24. for reading, r. pleading. p. 88. l. 35. for an unknown, r. one unclean.

The great Mystery of Godlinesse and Ungodlinesse.

1 Tim. 3. 16.

Without controversie great is the Mystery of godlinesse: God was ma­nifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory.

1 Creation. THe eternal, invisible, only wise God, 1 Tim. 1. 17. Father, Son, and holy spirit, Mat. 28. 19. who only hath immortality, dwelling in that light which no man can approach unto, and which no man hath seen, (or can see, 1 Tim. 6. 16.) and live, Exo. 33. 20. who being the Authour and beginner of all things, Rev. 1. 8. 4. 11. orders & disposes all things (as their end) for his own glory. Isa. 45. 7. Prov. 16. 4. This mighty God (intending to make his power and god-head and glory known) Rom. 20. Psal. 19. 1. 2. in the beginning of time, created the godly frame of Heaven and Earth Gen. 1. as a place where­in to manifest much of that glory.

Angels. And having made the Angels (creatures of an intellectual spi­ritual▪ Ps. 104. 4. and so of an invisible nature; alwayes to stand before him, Mat. 18. 10. ready to obey and execute his Commands, Ps. 103. 20. as ministring spirits, to observe and bring about this great Ministry intended, Heb. 1. 14. made also other creatures to dwell upon the earth, of a grosse and bodily substance, Gen. 1. 2. &c. subject unto the eye of sense, and subser­vient also to this great design, Nehem. 9. 6. of his immortal glory. Rev. 4. 11.

Man. And last of all (as the abridgement, and compendium of the whole Creation, and the choycest piece os his workmanship, by whom he would be most glorified) he makes man, Gen. 1. 26. consisting of a soul (an immortal and spiritual nature) Gen. 2. 7. to serve him as an An­gel, in a spiritual manner, Joh. 4. 23. and of a body (a grosse and visible substance) to serve and honour him, above and beyond other Creatures, (Angels and bruit Beasts) in a visible and outward way of worship. Gen. 2. 7.

And to that end, endowed him with his own blessed Image, of righteousnesse, holinesse, and excellent knowledge, 1 Cor. 6. 20. Rom. 12. 1. and gave him al­so soveraignty and dominion over the rest of the visible Creati­on: all things being made subservient to him. Original righ­teousnesse. Gen. 1. 26. Eph. 4. 24. Col. 3. 10. By which means, he was eminently qualified for special communion with, and en­joyment of his Creator. Gen. 1. 26. &c The whole man being in a sweet frame of holy conformity unto his soveraigns will; Gen. 17. 1. Amos 3. 3. Psal. 73. 20. to the end. Eccles. 7. 29. by obedience [Page 2] whereunto, he might have been everlastingly blessed and hap­py. Deut. 11. 26. 27. Ex. 19. 5. Thus have I seen on the day of a Kings solemn inauguration or Crowning; or on his Royall progresse to his great Convention, to establish Government, with his people; All his Nobles and Officers richly furnished and adorned with all gallantry, both in themselves and their attendants: each in their place and order, in a stately equipage, riding on glo­riously: And at last, out comes the Prince in his Chariot of Majesty, out shining all; as he for whose honour that pomp and grandeur was provided: Read the 8th Psalm throughout.

First Covenant. Now the Lord having made man in this estate of honour, Psal. 49. 12. to make way for his own glory, in and by this great Mystery of Godli­nesse, b Eccles. 15. 14. leaves him in the hand of his own counsel, under a strict Command of not eating of the Tree of knowledge of good and evil, eut. 30. 15, 16. DGen. 2. 17. with a kind of a Covenant and condition of everlasting life, upon obedience to it; And if the contrary, upon the breach and disobedience of it. Ib. Which tie (and the Command concerning it,) was as a sacramental sign and manifestation of mans ready o­bedience, Therefore called the tree of knowledge. to all other Commands of the Almighty, that should be given unto him.

Fall. But now the Devil (being a Reprobate, and a fallen Angel, Jud. 6.) envying Gods glory, and mans happinesse, Wisd. 2. 24. Gen. 3. 13. tempts man to the breach of this Commandement, suggesting that by eating, he should be like God: Gen. 3. 5. whereas (wretch as he was) he knew (by his own experience) that by disobeying, man should be like himself, a Devil. And now man (being tickled with ambition of being like to God in knowledge; Gen. 3. 6. and being but a Creature, and so impossible to be good unchangeably Mal. 3. 6. Ja. 1. 17. (which is the soveraign prerogative of God only) by hearkening and yielding to the temptation of the Devil, fell into the transgression: Gen. 3. 2. 17 And hereby involved himself Rom: 5. 12. 1 Cor. 15. 45. v. 21. 22. and all his posterity Rom. 5. 12. 14 (he being the head and root of all mankind, and a common person (to lose or injoy) Rom. 9. 7. Col. 1. 24. Rom: 5: 10: for all his posterity, who were in his loyns; and by natural gene­ration and descent to proceed from him, (hereby I say) by this one transgression, he involved himself, and all his posterity, unto a state of enmity and rebellion against his Maker. Proneness to all manner of evil: Rom: 5: from 10: to 20: Gen: 6: 5: And thereby forfeited, both that blessed Image of righteousness, holiness, and saving knowledge, in which he was at first created and contract­ed a perversness of spirit; But also lost that chearful and comfor­table light of Gods countenance, which was to have bin his life and happinesse.

And as a manifestation of his losse and guilt, man is driven out [Page 3] of Paradise (that place of Gods special presence, and mans earthly felicity) as never to enjoy the like on earth again; And an Angel with a flaming sword (the wrath of the Almighty) to keep him for ever out, from eating (so much as sacramentally) of the tree of life and immortality. Gen. 3▪ 24: Promise of Christ.

And had not Christ by an eternal decree and covenant with the Father, 1 Pet. 1. 20: stept in and undertaken for us: Heb. 8. 6. the world had bin pre­sently consumed; and man himself hurried into Hell and de­struction, to the eternal misery both of soul and body. Gen. 2. 17. World con­tinued. Rom. 2. 5. &c. Vanity of the Creature.

But man is reprieved, and the execution of the sentence (as to the full) is deferred, till the day of judgement. Rom. 8. 20. Yet shall he not go here, (and in the mean time) altogether unpunished; for though the earth and other Creatures (that were made for man) continued, the Creatures shall rebel, and withdraw subjection from him; Gen. 3. 17. and the earth (being cursed for his sake, shall yield him food with sweat and sorrow; Eccles. 2. tot. and all things shall be full of labour, vanity, and vexation: so that he shall have no satisfaction from them. Eccles. 1. 8. And further, when he has toyled all his life, to little or no purpose (as to true contentment) Psal. 39. 6. he must leave all these nothings; Prov. 23. 5. Eccles. 5. 14. go unto the dust, Temporall Death. (the grave) and lie down (if he go, as he came) in sorrow. Gen. 3. 19. Rom. 5. 12.

So that upon the matter, man lives upon the earth as a con­demned creature, Jo. 3. 3. 5. Mans state of nature. and by patience, long suffering and forbea­rance; Rom. 5. 16. 18 Eph. 2. 1 2. permitted here to continue. And by his [...]in under guilt, Rom. 9. 22▪ & curse, Rom. 9. 22▪ & death, Rom. 3. 19. Ja. 2. 10. (everlasting death and condemnation) Gal. 3. 10▪ and having brought the same misery, not only upon himself, but also upon those who never sinned actually, in the very same manner, & in the same thing, even upon all flesh, children as well as others. Rom. 5. 12:

So that now by means hereof, every Son and Daughter of A­dam is conceived in sin, and brought forth into the world in iniquity, Mat. 25. 41: 2 Thes. 1. 9: deprived of that Image of righteousness, holiness, and saving knowledge of God, in which Adam was at first created, Rom. 5. 12. 18: Rom. 6. 23. Original sin. of a de­praved mind & spirit, alwayes lusting after evil. Being (all Saints as well as others, till regenerated) the children of wrath by na­ture, dead in sins and trespasses; as to the injoyment of Gods special love and favour, and the chearful light of his saving coun­tenance, which only is true life and happin [...]sse. Psal. 57. 5▪ Job. 11. 12. Eph. 4. 24. Col. 3. 10. Gen: 5. 6. Ja. 4, 5. Eph. 2. 1. 2. 5. Col. 2. 13. Eph. 5. 14. Jo. 3. 3. Ps. 16. 1. 63. 3. Natures light,

Notwithstanding which fall and losse, there remains in man (as his intellectual nature, and reasonable faculties) by which he acts [Page 4] wisely and prudently (as to worldly affairs, and humane concern­ments Luk. 16. 8. 1 Cor. 1. 20. so also) he retains certain vestigia footsteps, marks and impressions of that moral and eternal Law of righte­ousnesse, at first ingraven in his heart, by the finger of the Al­mighty. Rom. 1. 14, 15 So that although (as to everlasting felicity) man be dark Eph. 4. 17, 18 Jo. 1. 5. Act. 26. 18. Eph. 5. 8. Col. 1. 13▪ 1 Jo. 2. 8: 1 Cor. 2. 14: & dead by nature, Eph. 2. 1: being under the power of Sathan Act. 16. 18. (the God of this world, 2 Cor. 4. 4. Jo. 12. 31. whose Kingdom is a Kingdom of darknesse, and who rules in men by ignorance, yet there remains so much light, (with which every man is enlightened that comes into the world, Eph. 4. 14. 1 Pet. 1. 14. as doth lead him to the knowledge of a God, & prompts him to the worship & service of him; mediately & immediately; immediately to God himself, by some acts of piety and devotion, tendered by all and every Nation, according to those discoveries they have of him; and mediately to their fellow Creatures, by cer­tain acts of duty and charity, as they stand in several respects, Jo. 1. 4. 9. rela­ted to him, and his light accusing or excusing, according to his walking. Rom. 1. 19, 20 Act. 14. 17, 17, 23. Which light, some men and women (living in sen­suality, and indulging to fleshly pleasures, do as it were detain a prisoner, stifling it, and burying it under lusts and unrighteous practises, Rom. 13. 1, 2, 3, 4, 5. 1 Pet. 2. 13, 14. Eph. 6. 1. 1 Pet. 2. 17, 18, 19. thereby provoking the Lord to put out that Candle, which he had set up, and left within them; Rom. 2. 15. 27 1 Cor. 11. 14. Sensual life. and to give them up to hardened hearts, and seared consciences, past feeling; to com­mit all manner of wickedness with greediness, Rom. 1. 18. and so to make themselves seven fold more the children of wrath, then they were before; Job. 18. 5, 6. 24. 17. Prov. 24. 20. And so continuing finally & impenitently, to run head­long to everlasting destruction: Rom. 1. 24. 26. 28. Eph. 4. 19. carrying in their very bosoms (even in their consciences, that which awakened at the day of judgment) shall condemn them, needing no other Law or witness.

Others more civillized, by education, 2 Pet. 2. 20. custom, Rom. 2. 5. 2 Thes. 8, 9. fear of pu­nishment, Rom. [...]. 12. to the end of the [...]6. v. Rev. 20. 12. Civil life. good example, Prov. 21. 6. wholsom counsel; Jer. 30. 23. And some by the power and efficacy of Religion, in a way of common illumination and conviction, (which ordinarily goes along with it, where not obstinately opposed and hindered) Prov. 22. 15. Deut. 13. 11. 17. 13. 19, 20, [...]1, 12. walk more evenly, sweetly, usefully then the former: with whom therefore, it shall be more easie at the day of judgement, then for them.

Yet they and the former, are both in a state of estrangement towards God, & lyable to eternal condemnation; for though the lives of some are lesse [...]inful then others; yet the heart of all are e­qually 1 2 3 [Page 5] depraved. kAnd none is perfectly righteous; m without which no man (by the tenor of the first Covenant) can be justified and saved. [...]; So that all are That as in a Prison, under lock and key, that he cannot get out. concluded under sin, Job. 10. 7. Psal. 89. 48. Isa. 43. 13. Psal. 49. 7, 8. Christ held forth. and none able to redeem or deliver his own soul, much lesse anothers▪ Jo. 5. 15. 16. All having sinned and come short of the glory of God, (all of all Nations) both Jew and Gentiles, being under the curse, and subject unto the bondage and thraldom of Satan for ever.

But now behold and wonder at this great and glorious myste­ry. The great God (not willing that all men should perish) Eph. 1. 5. 9. ac­cording to the good pleasure of his will (which he had purposed in himself from all eternity) unaskt, unsought unto (for who, or which of all men or Angels, (with all their light or knowledge) could have once imagined such a thing, which was not fully made known to any, either in heaven or earth, till the time of full accomplishment) Rom. 3. 24. designed and appointed the eternal word, that enlighteneth all men that come into the world, Eph. 3. 10. with the common light of all nature) 1 Jo. beg: to come himself into the world to enlighten his people, with the special light of grace: And (passing by the Angels that fell, and reserving them in chains of darknesse, to the judgement of the great day) to take on him the seed of Abraham, and to partake with us in our nature (flesh and blood) and to become man, like unto us in all things Mat. 4 2. Luk. 1. 78, 79. Mat. 4. 10. Luk. 2. 32. Joh. 8. 12. 2 Cor. 4. 6. Col. 1. 12. 1 Pet. 2. 9. Rev. 21. 24. (sin only excepted).

That so participating of both natures (divine and humane) he might become a middle man, a fit Mediator between God (by sin offended) and Man (by sin offending) Mat. 4 2. Luk. 1. 78, 79. Mat. 4. 10. Luk. 2. 32. Joh. 8. 12. 2 Cor. 4. 6. Col. 1. 12. 1 Pet. 2. 9. Rev. 21. 24. and also, that knowing our infirmities Heb. 2. 16. (whereof he was to have experience by those tryalls and temptations, which he should suffer in our nature whilst on earth) he might be the more compassionate towards us; and to succour us, when we are tempted; 2 Pet. 2. 4. Heb. 2. 16. 14. Heb. 2. 17. Heb. 4. 15. Mediator. and to perform the of­fice of a merciful and faithful high Priest for us in things per­taining to God and our salvation) in making reconciliation for the sins of his people. 1 Tim. 2. 5. Heb. 9. 15. & 12. 24. Heb. 4. 15. Heb. 2. 18. Priest. Heb. 2. 17. Contemplation.

And here Oh depths of the love of God, how unsearchable, how unfathomable, Rom. 11. 33. 1 Cor. 2. 9. 1 Joh. 4. 8. as 1. That a Father, such a Father, the Father of love, yea love it self; (for God is love,) That such a Father, should give such a Son, the Son of his love, his loving and beloved, his own and only begotten Son, not having such another, Jo. 1. 14. 3. 16 1 Jo. 4. 9. Mat. 3. 17. &c. That he should give him to and for man; Man a worm, nay worse, a sin­ner, a sinful man, an enemy, Jo. 3. 16. Rom. 5. 6. 10. a rebel to God, whom he might [Page 6] have justly destroyed, and yet have bin in himself (as before) blessed and glorious for ever; Man by whose goodnesse God is not made better; nor by whose badnesse he is never the worse Job. 22. 3. Psal. 16. 2. O here is misericordia in excelsis, mercy in its heights, in its exaltation, love without parallel, herein God commended his love to the pur­pose, Job. 35. 6, 7, 8 which made the multitude of the heavenly Host, sing glo­ria in excelsis, glory to that God in the Heavens, that had such respect to men on Earth; who for their sin deserved to be in hell; That when man (who by sin had departed from God, the spring and fountain of his happinesse and glory, and thereby justly de­served to be punished with everlasting destruction, from the pre­sence of the Lord, and the glory of his power. Rom. 5. 7, 8. And being cast out to the loathing of his soul (had he but eyes to see his own corruption and wretchednesse) and no eye pittying him; Luk. 2. 13, 14 much lesse able to help him, That then, even then, when man was rea­dy to perish, should be the time of love, and the Lord should passe by (or rather stand still and pitty, and cast his skirt of compassion over him, and say unto him, again, and again, and again live; 2 Thes. 1. 8, 9 Oh ye Heavens stand amazed, and oh thou earth, (flesh and blood) rejoyce and tremble. Eze. 16. 2, 3, 4, 5. Especially considering, that when there was none to help, the arm of the Lord alone Ezek. 16. 6, 7, 8. should bring deliverance unto man; by raising up a mighty salvation for him, out of the house of his Servant David, Psal. 2. 11. Heb. 12. 28. even Christ the Lord, Isa. 63. 5. the wonder­ful counsellor, the mighty God, (mighty to save) Luk. 1. 68. 69 the everlasting Father, the Prince of peace, Luk. 2. 11. who becoming man, came under the same Law, and obligation to obedience with us. Isa. 63. 1. And not only so; but also became our sponsor surety, and undertaker for us, Isa. 9. 6. to do, suffer and fulfil that for us, which we were no way able to do for our selves Gal. 4. 4, 5.

For whereas we stood bound to fulfil and keep the whole Law for life, under a penalty of the curse and death for non-observance: Man losing his strength (which he should have had by his keep­ing close to God in obedience) Heb. 7. 22. I say man losing his power to keep the Law; the Law lost its power to acquite man. Rom. 8. 3, 4. Mans state un­der the Law. And of a Law and ministration of life; Gen. 2. 15, 16 Gal. 3. 10. became a Law and Ministration of death, Rom. 5. 6. And the higher and more powerfully it wrought before (by mans obedience to it) for comfort and salvation: so the higher and more powerfully it works now (by its convincing light in the conscience) the more dreadful it is, (by reason of mans dis­obedience to terror and wrath, and condemnation. Gen. 37. 1. Gal. 2. 16. 3. 11 Rom. 10. 5. Gal. 3. 12. 2 Cor. 3. 7. 2 Cor. 3. 9.

[Page 7] Necessity of Christ. Now when we were thus without strength, Rom. 5. 6. all of us being thus ungodly, Ib. Christ, God-man Jo. 1. 14. for his great love wherewith he loved us, undertook the mannagement of our quarrel, and be­came the Captain of our salvation, to bring us to God and glo­ry. Heb. 2. 10. For if there had been any Law, way or means, that could have restored man to life and happinesse, (could man by perfor­ming and keeping the Law, have procured his own freedom, and stood just and upright before the barre of Gods justice) then Christ had come and undertaken the work in vain: Gal. 3. 21. 22. 2. 21. which once so much as to imagine, were the highest blasphemy against the wisdom and goodnesse of God, that ever was conceived.

True it is, could man have (as I may say) justified the Law, by keeping it, the Law would have justified him, in and by that obe­dience to it; Rom. 10. 5. Gal. 3. 12. but now the Law is become weak and unable to justifie any man, Rom. 8. 3. though powerful and strong enough, to con­demn every man, 2 Cor. 3. 7. having lost its strength to saving purposes, not through any defect or inability of its own (for it is holy, just, and good;) Rom. 7. 12. Christ in­carnate. but through the weaknesse of the flesh (that is) [...]ans cor­rupt nature, who is not now able to fulfil it. And now behold the Lamb of God which taketh away the sins of the world. Jo. 1. 29. Eph 1. 4. 1 Pet. 1. 20. Rev. 13. 8. For now God (for the accomplishment of that design of free grace and love, which he had laid, before he laid the foundation of the world) Gal. 4. 4. when the fulnesse of time (by him appointed was come) sent his Son, Jo. 1. 1, 2, 3. him that is the eternal word, by whom he created all things: Heb. 1. 2, 3. Jo. 18. that essential word, which really, fully, substantially knows, and makes known, and fulfills his Fathers will; Rom. 9. 5. Jo. 17. 2. him that is God over all, blessed for ever, Phil. 2. 6. equal with the Father in being, Majesty and glory, Prov. 8. from 22. to 32. Jo. 17. 24. him in whom his Father delighted from all eternity, Jo. 3. 16. his own and his only begotten Son, Jo. 3. 16. promised before to Adam, Gen. 3. 15. preach'd to Abraham, & the Patriarks Gen. 12. 3. Gal. 3. 18. Gen. 18. 18. 26. 4. typified in the legal sacrifices, Col. 2. 17. Heb. 10. 1. and prophecied of by Moses, and all the Prophets, Act. 26. 22. & 28. 23. pointed at by John, Jo. 1. 29. he sends him, this Son, in the likenesse of sinful flesh, for sin to condemn sin in flesh, that the righteousnesse of the Law might be fulfilled in the Saints, who walk not after the flesh, but after (and according to) the spirit▪ Rom. 8. 3. 4. And whereas we were under [...]in, Rom. 3. 9. Gal. 3. 22. God made him who knew no sin (in himself) to be sin for us by impu­ [...]ation, that we might be made the righteousnesse of God in him, 2 Cor. 5. 21. in like manner. And whereas we (by reason of that sin) were under the curse, he was made a curse for us, that he might [Page 8] Gal. 3. 13, 14 redeeme us from that curse, that so we might inherit the blessing: & therefore the Lord having laid hold on our surety, who is mighty to save and to deliver (being man that he might suffer in the same nature and in the behalfe of those that had sinned; Heb. 2. 14. And God that he might make full satisfaction to God, that was offended. Act. 10. 18. The Lord I say, having thus laid hold upon our able suretie, laid and charged upon him all our iniquities, bruising and almost break­ing his gracious heart, with the hellish terrours of divine revenge and justice, where he made his righteous soul an offering for sin. Isa. 53. throughout. So sharp and hot were the flames thereof, that it made the maker of the whole creation grone and cry out, my God, my God, why hast thou forsaken me? Mat. 27. 26. A speech more dreadful, & fuller of a­stonishment, then if the whole frame of heaven and earth (all men & angels, had been tumbling headlong into everlasting torments; for in this God had not forsaken himselfe, but his creature onely; but in that, wrath was kindled beyond the finite apprehension of the creature, here God (as it were) forsook and left himself, Christ being God, one God with the father, blessed and beloved for e­ver, (And yet my God, my God, why hast thou forsaken me? And here behold and see (and in seeing weep) was there ever sorrow, like unto this sorrow, which Christ suffered in the day of his fathers wrath and fury? And again; behold and see (and in seeing rejoyce) that Christ suffered these sorrows as our surety. Surely he hath borne our griefs and carried our sorrows, he was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed; All we like sheep have gone astray, and he hath laid upon him the iniquities of us all. Isa. 53. 4, 5, 6 Reconciliation:

And thus was God in and with Christ, in his everlasting decree, Covenant and consent, roconciling the world unto himself 2 Cor. 5. 19. by that one sacrifice and offering Heb. 1. 1. 10, 10., whereby through the eternal spi­rit Heb. 9. 14. he offered up his life and shed his blood upon the Crosse, a sacrifice for sin, Heb. 10, 12: to reconcile us unto God. Eph. 2. 16. Col. 1. 20. 24. For without shedding of blood, there is no forgivenesse of sin to be expected; Heb. 9. 22. Obedience to the Law (because short & imperfect) cannot effect it; & make man right and perfect. But now by this one offering up of the body of christ once for all, he hath perfected for ever those that are sancti­fied, separated and set apart for God, Heb. 10. 14. So that Messiah, the Prince of our peace, and the Authour of our eternal salvation, being thus cut off by death, hath confirmed the Covenant (made between [Page 9] him and his Father) having finished the (satisfaction for) trans­gression, and made an end of (the reign of) sin, by making re­conciliation for iniquity, and bringing in an everlasting righteous­nesse. Dan. 9. 24. 27 To the end, that whosoever believed in him should not perish, but have everlasting life. Jo. 3. 15. So that now there is no condemnation, to them that are (by believing) in Christ Jesus; Rom. 8. 1, 2. New Covenant with Christ. for the Law of the spirit of life in Christ Jesus, hath freed them from the Law of sin and death; for this was the Covenant between Christ and the father, that when he should have made his soul an offering for sin, the pleasure of the Lord (by him thereby fulfilled) should take so good effect and so prosper under his hand that he should prolong his dayes, and see a seed (a holy seed) he should see and enjoy, that which his soul travelled for, and should be satisfied, for all his sufferings. The reward whereof was this, sc. that by the knowledge of (and faith in) him who in that work, was his Fathers righteous Servant, he should justifie & acquit many Isa. 53. 10, 11, 12. (even as many as believe in him) from all their sins, Act. 13. 38. 39 by bearing the guilt and punishment of their iniquities in his body on the tree of the Crosse, 1 Pet. 2. 24. Sealed by his Resurrection. whereof assu­rance is given, in that he raised him from the dead; Act. 2. 32. 3. 15. 10. 40. 13. 30, 33, 34. for it was im­possible that he should be holden or detained by the grave, Act. 2. 24. Jo. 17. 4. & 19. 30. who finished the work that his Father had given him to do; Gen. 3. 15. viz. by suffering the heel of his humanity to be bruised by Sathan, that to break the head and chief of all his designs, which was to keep man captive 2 Tim. 2. 26. for ever in his Kingdom of darknesse. 2 Tim. 2. 26. So that by suffering death, Christ hath destroyed him that had the power of death, that is, the Devil. And thereby delivered them, who through fear of death were all their life time subject to Sathans ty­ranny and bondage. Eph. 5. 8. Act. 26. 18. Eph. 6. 12. And now though the Devil accuse & lay sin to the charge of Gods Elect, yet God himself doth and must justifie them. And whosoever condemns, 'tis not much to be va­lued; for it is Christ that died, yea rather that is risen again; Col. 1. 13. for he died for our sins, and rose again for our justification, having thus wrought the work of everlasting righteousnesse, Heb. 2. 14, 15 Justification. whereof the world may be clearly convinc'd to full satisfaction, in that he is ascended unto his Father, & we see him no more; Rom. 8. 33, 34. for certainly, had he not satisfied and made full payment and reconciliation, he must have come again, and died again; yea, & again, he must have been often offered up, as the sacrifices under the Law were. Rom. 4. 24, 25. But his blood (being the blood of God) Dan 9. 24. Confirmed by his Ascension. was of more worth, value & efficacy, then the blood of all the sacrifices in the world. Jo. 16. 8. compared with v. 12. Heb. 10. 1. 2. Act. 20. 28. Heb. 9. 14.

[Page 10] Session in glory. And now having broken the prison dores of death, and led Sa­than (who held us in captivity) captive, Eph. 4. 8. and openly triumphed over him on the Crosse, Col. 2. 14, 15. c 1 Pet. 1. 21. Mat. 22. 44. Act. 2. 30. 33. 36. Heb. 1. 13. Eph. 1. 20. Heb. 1. 3. & 10. 1 [...], 13. he is now set down at the right hand of God in glory, there to rule untill he hath subdued all his ene­mies; not only to himself (as then he had done) but also to all his people, Rom. 16. 20. Heb. 2. 14, 15. Intercession. there compleating his Priestly office, by appearing in the presence of God, and making intercession for them. And by his Spirit, as their king Psal. 2. 6. Jo. 12. 15. 1 Cor. 15. [...]4. ruling in, and over them, untill the time of restitution, and setting all things right; Act. 3. 21. 2 Thes. 1. 8, 9, 10. Act. 17. 31. 2 Tim. 4. 1. when he shall glori­ously come, in great majesty, to judge all men, and to render to every one according to their deservings. Rom. 2. 5, 6. The Believers Confidence.

a Heb. 9. 24. Rom. 8. 34. Heb. 7. 24, 25. 1 Jo. [...]. 1, 1. In the mean while, a poor believer (though in and of himself, worthy of nothing but wrath, and death, & hell Ezra. 9. 6, 7. Dan. 9. 7, 8. Gen. 32. 10) may through that interest he hath in Christ (by believing) come boldly to God, Heb. 4. 16. 10. 21, 22. Eph. 3. 12. and plead that righteousness, which is every way adequat and proportionate to divine justice: 1 Jo. 2. 1, 2. And God in justice (with all humble, yet faithfull reverence be it spoken) must acquit the man; though in himself ungodly, Rom. 4. 5. 8. 33. for payment being made, & satisfacti­on given by the surety, Heb. 7. 22. it is but just that the debtor be acquitted and discharged; Rom. 4. 24, 25 & shall not the judge of all the world do right; Gen. 18. [...]5. yea, God is just, and will declare his righteousnesse, by justifying him that believeth in Jesus. Rom. 3. 25, 26. Ministers of re­conciliation.

Now God the Father having thus reconciled the world unto himself by Christ; for the farther carrying on of this work, com­mits the ministery and service of this reconciliation to his Apo­stles and Ministers, 2 Cor. 5. 18, 19. in their successive generations; M. 28. 19, 20. who as He­ralds and Ambassadors authorized and commissionated by him, 2▪ Cor. 5. 20. should publish (and in his na e preach) the glad tydings of sal­vation, this everlasting Gospell: And to let all men (even the Gentiles) see what hope there is of their fellowship and partici­pation of the blessings and benefits of this mysterie of godlinesse; Eph. 3. 8, 9. 1. 18. which from the begining of the world have bin hid in God, who created all things by Jesus Christ, Ibid. no nation, people or person being now excluded or shut out, (the partition wall of Jewish or­dinances being broken down Eph. 2. 14.) and both Jew & Gentile, bond and free, male and female, Gal. 3. 28▪ all may come & drink freely of that well of salvation, which Christ hath opened for all persons that will come unto him, Isa. 55. 1, 2. Lu.▪ 24. 6. Zech. 13. 1.) whereof for his part he is so free, (being [Page 11] no niggard of his blood and merits) that he intreats all to come and partake of. And by his servants making a full tender of him­self, Mat. 11. 28, 29. as Priest, Prophet and King, to all that will receive him. And to as many as thus receive him, giving them right, power, and just claime, to become the sons of God, Jo. 1. 12., and heires of the king­dome Ia. 2. 5. which he had purchased.

New Sect.—Ability given to know and receive Christ. But now man by his fall, being dead, & in the dark, yea, dark­nesse it self, and so (in his natural state and blindness) unable to receive and comprehend this glorious and gracious mysterie, of being righteous by anothers righteousness; Rom. 10. 4. 5. 17. and of being saved by anothers sufferings Rom. 5. 9, 10 (all men, Jewes and Gentiles doting, and being fruitlesly set upon, seeking life and happiness, by their own doings and performances. Rom. 10. 3.) Therefore together with the reve­lation of this mysterie, by the ministry of his servants, sent for that purpose Christ (over and above that common work of the Spirit, by which he enlightens every man that comes into the world) gives unto those, who are given him of the Father, Jo. 17. 6. and who are to be called according to the eternal decree and purpose which he purposed in himself, Rom. 8. 28. Eph. 1. 9. 3. 1 [...]. and whereby he surely knowes, those that are and shal be his 2 Tim. 2. 19.) to them he gives a mind and un­derstanding to know him, and to receive him, and to be in him, and to be one with him; who is the true God, and eternal life. 1 Jo. 5. 20. And tobe in him And now a believer having Christ (who is eternal life) hath e­ternal life in and by Christ, 1 Jo. 5. 12. whereas those who thus have him not, sc. by believing, have not eternal life; because (what in them lies) they make God a liar (not entertaining and closing with that testimony, and record that he gave of his son: 1 Jo. 5. 10. which was; that in him he was well pleased; Mat. 3. 17. 2 Pet. 1. 17. not onely with him (for so he could not but be in justice, forhe had never offended him) But in him, he was well pleased, being in mercy and loving kindnes Eph. 2. 7. satisfied for the sins of all those, who come unto God by him; Heb. 7. 25. who therefore are received as sons and daughters; by free grace Eph. 5. 8. and adoption. Eph. 1. 5.

Son-ship wit­nessed. And now that those who thus believe in Christ, might have the witness in themselvs of their Sonship; because they are sons, God sends forth the Spirit of his Son into their hearts, whereby they are imboldned to call upon God as Sons, crying, Abba, Father, Gal. 4. 5, 6, 7. being thereunto the more imboldned, because by the same Spi­rit they are sealed and marked out unto the day of redemption: [Page 12] Eph. 1. 13. c Eph. 1. 13, 14 And which is given to them as a pledge and earnest in hand, for an assurance to them of their full inheritance, when their adop­tion and son-ship shall be compleated, by the redemption of their bodies from the power of Corruption, 8 Rom. 23. as now their soules are, from the reign and power of sin, Rom. 6. 14. The same spirit also, in the meane time leading them into all saving truth; Jo. 16. 13. 1 Jo. 2. 27. comforting them in all their troubles; Jo. 16. 7. 2 Cor. 1. 4. and helping them in all their infirmities. Rom. 8. 26. And thus hath a Believer in himself, the testimony both of blood and of the spirit witnessing to and with his spirit, that he is a son and child of God. Rom. 8. 15, 16 Justification witnessed.

But then, as there are three in Heaven, that bear record and give testimony to this great mysterie of godliness, sc. The Father the word & the holy Ghost; 1 Jo. 5. 7. So there are & must be three witnesses on earth. i. The heart of a true believer; before the work can be compleated, which are three, the Spirit, Blood, and Water, 1 Jo. 5. 4. For d Jo. 19. 34. Christ came not by blood alone, for justification, nor by water onely, for sanctification: but by water and blood; 1 Jo. 5, 6. both which Sacramentally flowed forth from his precious body, when he hung upon the Crosse, a Sacrifice for our redemption: thereby shewing forth the end of his suffering, viz. both the justification & sanctification of his people. And therefore he that hath not the h 1 Jo. 5. 8. Who ever is a childe of God, by faith in Christ to justi­fie him: Hath the Spirit of Adoption to to sanctifie him, which seales to him, his inte­rest in the com­pleat and per­fect work of Redemption from all his spirituall ene­mies: sin as well as Satan. witness & testim. within himself of all three hath not the witness of either, Jo. 3. 33, to the end. he whose heart & conscience cannot witnes to him, his faith & believing in that blood of Christ shed, for his justification, cannot have the witness of this blood (as water) for clean [...]ing and sanctification. For Christ sanctifies none, but whome he justifies, Gal 4. 6. Sanctification witdessed. & he whose heart cannot witnes to him his faith operating on the blood of Christ (as water) for sanctification, canot have the testi­mony of blood, and his interest in it, for justification; For Christ justifies none, but he also sanctifies the n. Eph. 5. 24. 26. 27. And he that hath not the testimony and witnesse in himself, of his intrest in blood and water, for justification & sanctification; cannot have the testimony, and witnesse of the spirit, sealing, for these three agree in one, Titus 11. 2. 11, 22, 13, 14. & all beare witness to one & the same truth, sc. Christs comming & dying to redeeme us from sin and all iniquity, Titus 11. 2. 11, 22, 13, 14. both in the guilt and in the filth of it, both from the condemnation, and from the domination of sin: For the grace of God which bringeth salvation & hath appeared to all men, teacheth us, that denying ungodlinesse and world y lusts, we sh [...]ud live soberly, righteously, and godlily in [Page 13] this present world, looking for that blessed hope and glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he might redeeme us from all iniquity, and purifie unto himself a peculiar and choice people, zealous of good works. And for asmuch as no uncleane person, can enter into the Kingdome of Heaven where the inheritance is. (For know ye not that the unrighteous shall not inherit the kingdome of God; Be not deceived, neither a 1 Cor. 6. 9, 10. Fornicators, nor Idolators, nor Adulterers, nor Effeminate, nor Theeves, nor Covetous, nor Drunkards, nor Revilers, nor Extortio­ners, shall inherit the Kingdome of God and of Christ. For there shall in no wise inherit there any thing that defileth, neither whatsoever worketh abomination or maketh a lie. Rev. 21. 27. Therefore Christ (who hath purchas'd his Church) doth also purifie it, and cleanse it that he might present it unto himself a glorious Church, without spot or wrinkle, or any such thing, but that it should be holy & without blemish, Eph. 5. 27. For they are redeemed from their vaine Con­versation, which they learned from their Fathers, 1 Pet. 1. 18. and do not (after they have once learned Christ, and have heard him, and are taught by him in truth, and as the truth is in him, Bph. 4. 20, 21) they do not walk as other people, walking in the vanities of their darkned minds, Eph. 4. 18. (being through the ignorance that is in them, Ib. strangers from the life of God, Eph. 4. 23. But being renewed in the spirits of their mind▪ Eph. 2. 10. and the Image of God being restored in them; by the power of their new creation in and by Christ Jesus, Eph. 4. 22: Col. 3. 8. they put off as to their former conversation, and manner of life, the old man, which is corrupt, by deceitfull lusts formerly mentioned; Eph. 5. 4▪ But they now also put off all this, lying and defrauding, and stealing and bitternesse, and wrath & anger, & clamor, & evill-speaking, & foolish talking, and unfitting jesting: And putting on the new man they now use such language that do edifie and built up others in holinesse, and such as ministers grace to the hearers. Eph. 4. 29. Their conversation being now without Covetousnesse; Heb. 13. 5. and such as becomes the Gospel. Phil. 1. 27: And according to their hopes and ex­pectation, 1 Jo. 3. 3. as knowing that though God of free grace chose them (from the beginning) to salvation, 2 Tim. [...]. 10: yet the obtaining of the glory of our Lord Jesus Christ, must be by and through the sanctification of the spirit, and belief of the truth, 2 Thes. 2. 13. and saithfull obedience; Rom. 16. 26. Gal. 5. 6. And now acknowledging no other Soveraigne but Christ, and acted by a spirit of love, 1 Jo. 4. 19. as sons they live to him, who [Page 14] died for them, 2 Cor. 5. 14, 15. being contented to be, or to be accounted any thing, so Christ may be glorified in them and by them, whether by life or by death, Phil. 1. [...]0, 21. And having no confidence in the fesh, or fleshy priviledges, they worship God in the spirit, and rejoyce in Christ Jesus, Phil. 3. 3, 4, 5, 6. Counting all things losse and dung in comparison of the excellency of the knowledge of Christ Jesus their Lord, that they might obtaine him, and be sound in him, not having their own righteousness which is of the law (or by the law of working) but that righteousnesse which is by believing in Christ, the righte­ousnesse which is of God by faith. Phil. 3. 8, 9. And although they know that whiles they are in the flesh they shall not be in all things perfect, Prov. 14. 16. Eccles. 7. 20. 1 Jo. 1. 8. 10. Psal. 19. 12 Ia. 3. [...]. yet forgetting that which is behind (that to which they have already attained) as not answerable to their longings, they presse forwards more and more toward perfection, Phil. 3. 13, 14 (grieving un­der their imperfections, and longing to be disburthened 2 Cor. 5. 1. 4.) until they reach the mark they ayme at, the price of their high calling whereunto God hath called them in & by Christ Jesus, Phil. 3. 14. desiring in the meane time so to know him) by an operative and effectuall knowledge (and the power of his resurrection, and to have communion and fellowship with him in his sufferings, that be­ing conformed to him in his death, Phil. 3. 10. they might by all or any at­taine their part and portion in the blessed resurrection. Ib. 11. A Christians ingagement by Baptisme.

And to this duty (of holy walking) a believer holds himself bound by his very profession; for having by baptisme put on Christ and Christian profession, Gal. 3. 27. he thereby engages himself (as the Jew by circumcision to keepe the whole law Gal. 5. 3.) so he by baptisme to believe, observe and keepe the whole Gospel, Gal. 3. 27. Rom. 6. 3, 4, 5, 6. That very ordinance in its intent purport and signification; directing him, and pointing out unto him, his duty: as one specially in­terested in the ends and benefits of Christs death, thereby seal­ed and signified Rom. 6. per tot.. So that he doth and must conlude, (that where sin had abounded and reigned in him before, even unto death; that there now grace and favour (through Christs righteousnes) doth reign much more to eternall life Rom. 5. 10, 21) yet he dares not (he may not) still continue in his sin, that grace might stil abound, Rom. 6. 1. Nay he concludes (as it is indeed) it is impossible. For how shall they that are dead to sin, (and so have no more to do with it) live any longer therein: Rom. 6. 2. for they know (if they know any thing) that as many as are baptized into Jesus Christ, & thereby baptized into his [Page 15] death, buriall and resurrection; are baptized and thereby engaged, not only to the name, profession and calling of Christ and Christi­anity, and to own him in these particular actings; But also (if they expect to finde reall benefit, by the worth and merit of them) that they finde the reall and efficacious fruit of all these powerfully by the spirit working in them. Rom. 6. per totum. So that he concludes the death of Christ to be the death of sin. And the resurrection of Christ, the resur­rection of the life of his grace & holines, Reckoning himself now no longer debtor to live unto the flesh and its corruption, but debtor to live unto the spirit and its holy motions. Rom. 5 10, 11, 12, 13 Often use of Lords Supper.

And having alwaies an eye to the great love of Christ, who by his death and blood shedding, hath thus redeemed him, He can­not but often thinke upon him, and thankefully remember him, in and by that ordinance which he appointed in an especiall man­ner (a little before his death) for that very purpose, Luk 22. 19. 1 Cor. 11. 24, 25. wherein he publikely owns him, and makes profession to the world of his faith and hope, and rejoycing in him. 1 Cor. 11. 26.

And thus Reader, thou hast a little of much more that might be written of this great mysterie of godlinesse, in which thou hast a rude delineation of Gods method in restoring fallen man The grounds and ends of this Mysterie of Godlinesse thus ordered in a way of Free­grace. into his favour, through the whole progresse, whereof (as is ea­sily perceiveable) there runs a continued line and cord of free grace and mercy, thus contrived and ordered by him for a three­fold reason.

The first reason, respects God himself, who hath ordered it in this manner, is; that he alone might have all the praise, the glory, Jer. 9. 23. 1 Cor. 1. 29, 30, 31, &c. If salvation had been attainable by the law of working, man might have had somewhat whereof to have boasted and gloried in himself. For although, that working had come infinitely short in proportion to the reward proposed; And although that reward therefore, was but upon a free promise. (And so only to be clai­med) Not through the worthinesse of the work, or worker. And although that work had been performed, but by strength received from him; by whom the reward was promised, yet if man had per­formed the condition (on his part required) the Lord would have accounted it, as happinesse earned, and would have given in the reward, as due in by (and for) working; And would have al­lowed him in his glorying, Rom. 4▪ 2▪ But you see clearly, that that way of salvation is quite shut up; For by the works of the law (and by [Page 16] obedience thereunto,) can no man be justified, Ps. 143. 2. Acts 13. 39. Rom. 3. 20. and therefore hath the Lord concluded, and shut up all under sin, that by sa­ving those who are saved by free, rich, and undeserved, and un­earned grace and mercy, he might take away all matter and occasion from man of boasting, and glorying in any work, or thing done, or performed, in or by himself, by any strength or power, how ever received, which he might call his own, Rom. 3. 27. and that he that glories, might glory in the Lord, that he is a God that exerciseth loving kindness in the earth, and that there is none like unto him, that pardoneth iniquity, and passeth by the transgression of the remant of his heritage (his chosen heritage,) and who retai­neth not his anger for ever, because he delighteth in mercy, Jer. 9. 23. 1 Cor. 1. 19, 30, and in mercy hath freely given his own Son (as before) to do that for us, which we were no wayes able to do for our selves: Rom. 3. 24, 25. viz. to fulfill all righteousness in his own person for us, that we only beliving in him (as to the justification of our persons, and ac­ceptation with God) might not perish, but have everlasting life. Rom. 3. 16. 1 Jo. 5. 10. Mark. 16. 16. A farther ma­nifestation of free-grace.

Nay, a little farther; to set forth the fulness, and freeness of this grace, so free is it, that whereas, this righteousness of Christ is made ours, onely by our closing with, and receiving Christ, Jo. 1. 12. as tendred to us by the Father, and to those ends and purpo­ses (before mentioned) that very grace or hand (as I may so call it) whereby we do receive him, is freely given to us.

For whereas all men have not faith 2 Thes. 3. 2. (without which it is im­possible to please God, and to be accepted with him Heb. 11. 6.) and with­out which no man can receive and close with Christ Jesus for righteousness, and life, and whom whosoever hath not, hath not life) the Lord himself, gives faith it self to the heires of salvati­on (the chosen and called according to his purpose Rom. 8. [...]8.) whereby they do believe. Eph. 2. 8. Phil. 1. 29. And whereas they are naturally unwilling to deny themselves, and to come to Jesus Christ, he makes them (who of themselves are not able so much as to have a good thought 2 Cor. 3. 5. willing and able, Ib. Phil. 1. 13. Heb. 12. beg. 2. and whereas their faith, is weak, he strengthens it; 1 Pet. & 5. 10. And when their faith is ready to fail, he secures it, Luk. 22. 32. nay, whereas there is an utter inability in man to this saving work; and so much reluctance in corrupted nature against it; the Lord puts forth Exercises more then common and ordinary power, to accomplish this work in the hearts of his children, not only power, but great power, yea, exceeding great power; even the [Page 17] same by which Jesus Christ was raised from the dead, which is no common and general power. Eph. 1. 19. 20. 2 Thes. 1. 11. So that there is such a change wrought in a believer that the work is called (as it is) there being none of this in man before) a new creation. Eph. 2. 10. 2. Cor. 5. 17. Gal. 6. 15. And the man a new man; ib. Eph. 2. 15 4. 24. Col. 3. 10: And he hath a new heart, Ezek. 36. 26. and a new Spirit; Ezek. 11. 19. whoever attains this hath another spirit then he had before. And all this is freely given them of God, 1 Cor. 11. 4. and of meer grace; that God might have all the glory and man might cry Grace grace; unto it; Rom. 4. 16. 5. 20. Zech. 4. 7. For grace is free, else grace were not grace; Rom. 11. 6. To God alone therefore be glory.

A second reason why the great mysterie of godlinesse is thus contrived, respects the Saints (true Christians tis for their security) certain attainment to, and establishment in the glory and happi­nesse proposed. God at first, when he had made man good and s Luk. 2. 14. Eph. 1. 6. 3. 21. Saints security. Qua supra. happy, left him to himself, and to his own freedome, not engaging in any sort, to preserve him in that condition; And man shewed himselfe a creature, though good yet mutable; But now Jesus Christ, the second Adam, 1 Cor. 15. 45. 47, 49. and the head of this new creation, hath entred into a Covenant with God, and made an agreement with the father establisht upon better termes, and better promises; Qua supra. for whereas the Condition of the first covenant and agreement be­tween God and us for happinesse, was exact obedience to be per­formed in our own persons: Man (you see) made righteous and holy (and without sin in him, to prompt him to disobedience) yet did not keep himself so, but irrecoverably fell (for ought that he could doe to help himselfe) from that blessed Condition. And if he could have helpt himself (which was impossible) he that fell once might fall away again, and so could never be secured of his happinesse.

c Job 4. 18, 19. But now (contrary to the custome among men) A tenure in Ca­pite is better then fee-simple. To have and to hold salvation by Christ our head, is better (more secure & lasting) then when in our own keeping, God won't trust us, nor Christ won't trust us with our selves, nor with our righteousnesse (by which we shall stand upright and in favour with them) any longer, if our righteous­nesse were in our selves, (supposing we were redeemed from our former Captivity) yet if when we were truely good, and had no experience of sin and corruption in us, we did then faile; much more should we do so now. But it now being in Christ (who is more then a bare Creature) and now become our surety and un­dertaker, [Page 18] he will keep it for us. 1 Pet. 1. 3. 4. 5. and us for it. And will not faile us. Heb. 13. 5. 2 Cor. 12. 9. So that now the promise of righteousnesse, life and salvation is sure to all the seed of Christ. Believers, I will not be long here nei­ther, f Rom. 4. 16. lest my book should swell, (but reader) blessed God for Jesus Christ, and be thankfull.

Mans strong in­gagement to duty. And now lastly (to come to a conclusion) and wherein I will be brief: This great mysterie is thus ordered; That the Lord might thereby more sweetly (and in a way agreeable to his own nature) draw man unto himselfe; And more strongly ingage him, to him. Jer. 31. 3. Hos. 11. 4. Theres nothing so sweetly freshly and strongly drawes and inga­ges a rational & ingenuous nature, as love & mercy. And by how much the greater the Distance and disproportion was between the parties deferring; And by how much the greater the misery and unworthinesse of him was, to whom the mercy was extended; by so much the greater, sweeter, stronger, powerfull and prevailing is that grace and mercy shewed. Ezek. 6. beg.

Reader, enlarge these things in thy meditations, till thy heart be warmed, and then admire, and adore, and love, and serve; 2 Cor. 5. 14. 15 And conclude, and say, withodt Contriversie great is the myste­rie of Godlinesse. God was manifested in the flesh, justified in the spirit, seen of angels precheth unto the Gentiles, believed on in the world, received up into Glory.

From whence we expect him to come to judge both quick and dead, Act. 17. 13. 2 Tim. 4. 1. Even so, come Lord Jesus come quickly. Rev. 22. 20.

…

MYSTERIE. BABYLON THE GREAT, OR, The Great Mystery of Ʋngodlinesse DISCOVERED.

From the Writings and Speakings of a Com­pany of Spirituall Juglers, called QƲAKERS.

WHEREIN Their Cheats are manifested to the World, for the reducing of those they have seduced, and the establishment of such as by Gods mercy are not yet taken in their Snares.

By Ra: Farmer, a Servant of that Jesus Christ that was cruci­fied at Jerusalem, above sixteen hundred years agoe.

LONDON, Printed in the Yeare. MDCLV.

[Page 21] A Prefatory word of advice, to the seduced Fol­lowers of the seducing QƲAKERS.

Friends,

DId you never see Hocus Pocus playing his prancks of Legerde­main, and deceptions of the sight, perswading people they see that which is not? such spiritual Juglers, (Juglers in spiritual things) are come among you, and if you look not to your selves, you will be cheated by these, worse then by others; there you lose a little money, here your souls; if I have endevoured to discover them, that you may know and a­void them, I hope you will not be angry. If you be, and be so long, you are more then angry, you are mad. And its common to mad men to be offended with their Physitian, yet he must not cease his work. It was the great blessing God gave to mankind at first to have one language, that all might understand one another; for words are the Interpr [...]ters of the mind: and heretofore, for the proud attempts of the sons of men, God came down and confounded their languages; so that though they meant the same things, and things retained the same names and na­ture; yet by the obscurity of their newly gotten expressions, they under­stood not one anothers meaning, and so (upon the matter) were as bad as dumb one unto another: So that when the Brick-layer cald for morter, the Labourer apprehended a trowel, and when he cald for his rule, he would bring him a hammer; this would make mad work you'l say, and so it did, it brought all to a Babel, confusion. And now, since by the blessings of the Almighty, this confusion of tongues is pretty wellhealed, by the reconciling of languages, and bringing words to some common­ly received significations, and intimations: what do those men do, but build Babylon agen; who have brought up a jugling trick of speaking one thing, and yet meaning another; this is the practise of the Qua­kers, and that discovery of it, is the subject matter of this following discourse: And this I drive at in it, to let thee know, that many times (most times) when they speak of God, and Christ, and Scriptures, &c. They do not mean that God, and Christ, and Scriptures, that thou dost, and other men, (wise men, godly men) do. They do not mean a God, and Christ, and Scriptures without thee, but within thee onely. 'Tis very plausible, and seems to have much piety & godlinesse in it; & what will any man dare to speak against God within us, and Christ [Page 22] within us, and Scripture within us, and Ordinances within us? they are sure Seducers, false Prophets, idol-shepheards, these will never con­vert souls. They in the letter, and they speak onely the letter; here's no life, no spirit; no, no, come hither, come and eat; here's a new Tree of Knowledg; eat, you shall be as Gods; nay Gods, equal with him, all­sufficient in your selves: A Light, a God, a Christ, Scriptures, Ordi­nances, all within you; and so within you, as these without you are not worth looking after, they be carnal, fleshly▪ yourimagined God beyond the Stars, and your carnal Christ, which you would make appear through your Heathenish Philosophy is utterly denyed; you shall see by whom and to whom these words are vomited. Friends, Ile onely say thus muck, for I undertake not the confutation o so much as one of their opinions, nor I think need I. To discover them is sufficient to render them abborred to all Christian ears; Ile onely say thus much Though God, and Christ, and Scriptures, and Ordinances be, and be never so glorious and excellent, yet if they be not in thee, in their life and power and efficatiously reforming and conforming vertue, they are to thee as if they were not at all, or worse: but when ever they shall be in thee, let the measures and degrees be never so high, they will (and must) also be without thee, and shall never be indistinctly the same with thee. Waders, you have need revive your old principles received from the word of truth; and looke about you; deceivers are come into the world, and would cast a mist before your eyes, that you may not perceive their end. They often say, they have somewhat to deliver which the world is not yet fit to receive; I suppose I have discove­red their meaning, if they dursi speak out; for thy most profitable rea­ding whereof (besides a few brief directions hereafter given thee, concer­ning their manner of answering to the queries or questions proposed unto them) let me here a little admonish and inform thee. In all in­quires after truth, when a matter or question is proposed or demanded; he that is to answer (if he be willing to have the truths discovered) doth either affirm and grant the question or deny it, or in the third place (if there be need) distinguish and explain some words that may be doubtfull, or have a double meaning: And accordingly make his answer. There is no fourth way. But to be wholy silent, or to shuffle and avoid the question, by impertinent matter, that is not to the thing pur­posed. And such men that shall take this and their usuall way and course, are to be accounted as prevaricators, impostors and deceivers. But is there no fourth way did I cry, but silence and shuffling. There are [Page 23] a generation of men have found out that way of equivocating and jugling even now mentioned, sc. To speak one thing and mean not the same thing, which the words usually and in most mens sense and construction signifie. Now observe, in all their answers, these quakers neither grant nor deny nor distinguish; But constantly betake them­selves for one of these two refuges of liers.

Either to avoid answering, by talking nothing to the purpose. Or if they do affirm or deny, (which is very seldome) their words have ano­ther meaning then is intended thou in the question. By the help of this observation thou maist trace and perceive? Then in all their wrightings and arguings, where any such is controverted or debated by or with them: And much in all their speakings. And if thou be now deceived by them, the fault is much nay, most, if not altogether thine own, who will so easily be led blindfold by such palpable deceivers, impostors, juglers. This first onset of theirs is but to unsettle thee, from off thy old. If thou hold here a while, they'l come and compleat the work hereafter. But I hope the Lord will stirre up the zeale of our Magistrates to stop the mouthes of blasphemers though they have regard as is fit to tender consciences however Reader do thy work. And i'le indeavoure to do mine and the Lord make us all able, wise vigilant, faithfull and succesfull. So prayes he, who is,

The furtherer of thy faith and the helper of thy joy.

RA: FARMER.

And now Reader, having laid before thee, this great mysterie of Godlinesse from the un-erring truth of the eternall word, revea­led in the scriptures. I shall discover unto thee a great mysterie of ungodlinesse, a mysteric of iniquity, and of abhomination; even that abhomination which maketh desolate, & destroyeth all Chri­stian Religion from the writings and speakings in a generation of men called Quakers.

And here (in [...]he first place) I shall communicate unto thee; that which I confesse was the first ground, of the discovere of this my sterie unto me, and that you shall finde in a beok intitl'ed.

[Page 24] A Confession of Faith, of the several Congregations, or Churches of Christ in London, which are commonly (though unjustly) as they say, called Anabaptists. Ʋnto which is added, Hearts-bleedings for Pro­fessors abominations; Or, a faithfull generall Epistle, from the same Churches: Presented to all who have known the way of truth, fore­warning them to flee security, and carelesse walking under the professi­on of the same, discovering some of Satans wiles, whereby also wanton persons and their ungodly wayes are disclaimed. The fifth impression.

Which Book is signed in the name, and by the appointment of the aforesaid severall Churches meeting in London. By William Kiffen, John Spilsberry, and twelve more of them.

And these men I look upon as competent for this discovery, for several reasons; first, in respect of their residence and habitations, sc. London, a place where (if any where) all Religions, Opinions, & Professions are to be found; secondly, the parties themselves, sc. the Anabaptists, a sort of men in many things (many of them) neer of kin, I charge no man in particular; but generally they have bin a sort of people much given to Enthusiasmes, and immediate Calls, & Revelations, and apt to entertain fantastick dreams and fancies. And concerning them, I fully concurre with that precious Servant of Christ (now in heaven) Mr. Cuthbert Sidenham, in an Epistle of his before his excellent Book concerning Infant-Baptism, and singing of Psalms; where speaking of the Opinion of Anabaptists deny­ing Infants Baptism, An opinion (saith he) which hath been alwayes ominous, and of a powerfull strange influence, accompanied with the most dangerous retinue of errors, since the first Embryo of it was brought forth; whether by a judgement of God, or from its naturall or secret connexion with other principles of darknesse, I will not determin. Only God hath shewed some black Characters on it, in every Nation where it hath prevailed; though we cannot but say, many Saints are inno­cently under the power of it. Thus farre he.

Now these men therefore, both in respect of the conveniency of the place, but especially in the likelyhood of acquaintance and familiarity with this kind of people, who mostly have been Mem­bers of their Congregations, and have departed from them (which may be one of the black works before spoken of) these Anabap­tists, may have probablie plowed with their heyfer, and so may best unfold their riddle, and discover their ungodly Mysterie, within their generall Epistle (before mentioned) after some little Preface, they do in these words.

To all the Churches os God, sanctified in Christ Jesus, called to be Saints, with all that in every place professe the Name of Jesus Christ our Lord, both theirs and ours.

Beloved Brethren,

HAving these many years through the grace and free-mercy of our God, been kept in the profes­sion of the Name of Christ, contained in the holy Scriptures of the Prophets and Apostles, and find­ding the exceeding benefit and comfort of walk­ing with God, in some measure suitable to what he hath made known unto us, and well knowing that we are cal­led to live in the last ages of the world, wherein iniquity abounds, and the love of many waxeth cold; as likewise considering those peculiar times spoken of in 2 Tim. 3. 1. &c. are come upon us, wherein men who sometimes have made a large profession of God and godliness, are turned aside to commit all manner of un­cleanness with greedines, having turned the grace of our Lord Jesus into lasciviousness, calling darkness light, and light darkness, by meanes of whom the way of truth is evill spoken of, and many poor souls through temptations, ready to quit their professions, and to be taken with their snares: We thought it our duty to declare our utter dislike, abhorring and detestation of all such evill persons and wayes, who shall under pretence whatsoever plead for, or practise any way of ungod­linesse.

And having been through the goodness of our God, inabled to discern the secret and subtill designs and snares of Satan, which he hath laid to entrap poor souls in, by carrying them from step to step, untill they have bin wholly captivated in his snares, and fitted by him to do him service.

[Page 26] We could doe no lesse, then according to that measure of light we have received from the Lord, to discover his wiles and stratagems, and to caution all that professe the feare of the Lord, to watch over their own hearts and ways, and to take heed lest they fall into the same condemnation.

For this we have found, that that way which God in his infi­nite wisedome taketh to bring souls unto himself by, viz. the presenting unto men his great love, in giving Jesus Christ to suffer death, and his great salvation to all that believe in his name; Satan that old serpent, through his instruments, un­der the specious pretences of beating men off from all false rests, endeavours with all his strength to oppose and make void, per­swading the sonnes and daughters of men, that what is de­clared concerning the death of Christ at Jerusalem, and his bearing our iniquities in his own body upon the Crosse, is but a meer History and shadow, the Scriptures are but a letter, and the Ordinances of God but fleshly forms, thereby labouring to beget in the peoples mindes a contempt and sleight esteem of Christ, his Word and Ordinances; and that he might cheat them to purpose, tells them of a God within, and a Christ within, and a Word within, and that God and Christ, and they are one, without any true distinct knowledge of the true meaning of that which is expressed, whereby poor souls with great and swelling words of vanity, triumph in a great mysterie of meer nothing but emptiness and confusion, speaking things whereof they know not, and many poor souls knowing such expres­sions to be Scripture phrases, do greedily embrace them, with­out a true, distinct, and clear understanding the sense of what is spoken, having the persons of those who speak such language in great admiration, as the chief, tender, charitable, know­ing, high and spiritual Christians: Whereas indeed although the words spoken by them, are many of them true in them­selves, (without which Satan could not so effectually deceive) as that God, and Christ, and the Spirit dwell in us, and that God, and Christ, and the Saints are one: Yet are we to un­derstand this union to be onely in a way of relation, through participation of the same Spirit, and this dwelling to be onely in respect of grace, and powerful operation and influence, working in the hearts of believers, according to the tenor of [Page 27] the New Covenant, in making men holy and humble, purify­ing their hearts, causing them to walk in all good conscience towards God and man; all which by them is trampled under foot, and another kind of union, and indwelling, driving at in their discourses, which although covertly expressed, until by craft and subtilty, they have prepared the hearts of simple and unstable souls, to receive whatsoever they shall suggest unto them, yet then is openly discovered, being indeed the root of all bitternesse and desperate prophanenesse and blasphe­my, that can be imagined in the world; for from thence they conclude, that themselves are God, and Christ, and what God is, they are; and what they are, God is; for say they, there is no spirit but one, and so deny any created Angel or Spirit, holding upon the same account the living soul in man to be uncreated, and so consequently to be God himself, and not created by God. Now this being the ground-work of their delusion, the building is answerable.

For first, concluding the reasonable soul to be God.

Secondly, they affirm that this soul being cloathed with their humane bodies, or flesh, is Christ, or God in flesh; hereupon they imagine that Jesus Christ spoken of in the Gospel, as being born of the Virgin Mary, accused by the Jews, delive­red by Pilate to be crucified, dying at Ierusalem upon the Crosse, rising the third day, and ascending into Heaven, is only to be understood Parabolically or Figuratively, speaking of one thing and intending another, pointing at and prefigu­ring a work only within us, conceiving the Virgin Mary, the Iewes, Pilate, Ierusalem, the Crosse, Christ rising and ascen­ding, spoken of in the Scriptures, to be all within them, and no such thing substantially or in truth without.

As they conclude all things spoken of Christ, to be but in a Typical or Figurative manner, intending and typifying out this God within, or God incarnate in their flesh, still meaning their reasonable souls, conceiving this to be the substance of all those shadows; so also upon this ground, they are forced to conclude the whole New Testament, with all the Doctrines, Laws, Rules, and Administrations of the same, to be but a shadow or figure, holding forth a substance within. As for instance, Moses and Aaron being but figures of the substantial Saviour, and Priest [Page 28] to come; so the administrations of Moses as Mosaical, were but fleshly and carnal administrations to be abolished when the sub­stance was come, they being only shadows of good things to come; in like manner do they understand Christ in his Person, to be but a shadow of Christ within, and all his heavenly and spiritual Gospel to be but a letter and carnal History, put to an end and abolished, when they once come to apprehend that the substance of all is within, they coming also to believe that the soul is God, do thence infer that they are perfect, and that they are in an happy estate as can be; for this they urge, 1 Cor. 15. 24. to the 28 verse, to shew when the Kingdome is delive­red up to the Father, and then Christ ceaseth his Mediatorship, and consequently all his New Testament ceaseth: Now they conclude, that all this is accomplished, when they come to di­scern there is but one Spirit, and their soul, that Spirit which is God, and then they are in the possession of all things.

And seeing that the Scripture declares, that before our full possession of God and glory, there must be a temporal death, and resurrection of the body, and eternal judgment, they up­on the former grounds judging themselves already glorified, do understand this death of the body in all such Scriptures mysti­cally, and that the resurrection and eternal judgement are passed already in the soul, as Hymeneus and Philetus did, 2 Tim. 2. 18. compared with▪ 1 Tim. 1. 19. Thence also they conclude, that faith and justification by Christ, together with all the Ordi­nances of Christ, are abolished as fleshly forms, like unto Christ that appointed them; above and without all which, they tri­umphantly (in their own fancies) live when they once have attained this supereminent life (as they sp [...]ak) as being in the full fruition of God, comprehending that infinite being, (which they blasphemously affirm themselves to do) intruding them­selves into things they are altogether ignorant of. Hereupon it is, that they, as Peter saith, scoffe at any second coming of Christ, 2 Pet. 3. 3, 4. and mock at the holy Scriptures, those heavenly Oracles of God, denying them to be the Word of God, or that Law by which they ought to confirm their lives▪ conceiving and uttering that there is no Law nor Rule, but what is in man, his light being his only Law, that is to say, whatever that spirit that dwelleth within (which they call [Page 29] God within) dictates to them, that ought to be done by them, strengthning themselves with this opinion, that there is no sin, but what contradicts a mans own light (which is a mans only Law) and sinne is onely sin to him that thinks it so, and that there is no Hell, but that torment that men sustain through cros­sing their own light, which God knows is nothing but thick darknesse.

And then they proceed to discover the wretched effect of this damnable doctrine, in the unclean lives and conversations of the followers of them, which (by the practises spoken against) I apprehend to be intended against the Ranters (that abomina­ble crew of Religious Villains) pardon the expression. And I confesse these practises are the most natural issue of those opini­ons, and doe most freely flow from them, especially from the tail or hinder part on't. But when I had read some of the Quakers papers, I found them building upon the same founda­tion, and making use of the same principles and materials. And I could not but observe the artifice and skill of Satan, like a cunning workman, employing the same stuffe to several (out­wardly seeming) ends, and purposes, but in the effect and issue the same, viz. destruction, which is his proper work and busines (for the Ranters make use of them) to boulster up themselves in all manner of lusts and sensuality, without scruple of consci­ence: And the Quakers improve them, to seeming holinesse and mortification, to secure themselves in a proud humility, (which not repented of) casts down to Hell as readily as the former.

And here, Reader, let's make a stand awhile, and consider; what saist thou, Is not here a mysterie of iniquity? Is not here the head of the Serpent, that old Serpent, that deceived our first Parents in Paradise, to the fall, and (what in him lay) ut­ter ruine of all mankind? And is not this the tail of that great red Dragon, that draws and casts down a third part of the starres of Heaven to the Earth? Nay, is not this both head and tail, and body, and all, of that arch-enemy of Gods glory, and mans everlasting salvation? Is not here a deadly blow gi­ven to the whole new Creation, head and members, Christ and his whole body? Nay, is not here proud Luciferian violence, and attempt made against the most high and glorious Majesty of [Page 30] God himself? The truth is, Reader, Here is an Axe laid to the root of all Religion, Christian and other, but especially Christi­an. Here's God, and Christ, and all his Ordinances, and holy Institutions, laid level and over-turned. Consider it a little, I shall observe it to thee, under these three heads. They offer violence to God himself, as God. Secondly, to Jesus Christ. And thirdly, to all his Ordinances and Institutions.

First, They offer violence to God himself, as he is God. For whereas the Scriptures affirm, that God is not man, nor does or acts as man; which even the witch Balaam did acknowledge, Numb. 23. 19. And the Lord himself asks, Isa. 40. 18. To whom will ye liken God? or what likenesse will you compare him to? having in the former verse said, that all Nations before him (or compared to him) are as nothing; and that they are counted to him lesse then nothing and vanity: And whereas he says, Isa. 42. 8. that he will not give his glory to any other, much lesse his Essence (which indeed to be impossible, may be evinced by ma­ny arguments:) And to those that know (or rather being no [...] able to know fully) do admire and adore that incomprehensi­ble Majesty, it is not needful: Now these bold wretches, worms of Earth, Nay, in this Devils, and fiends of Hell, (for this was Satans sin, to be like God) they affirm, themselves are God, and what they are, God is, and what God is, they are, and that they are equall with God, and one with him in nature. And this they speak in respect of their souls and spirits, upon this ground, sc. That there is but one spirit. If this be not Devil­lish and Satanisme, what is? Nay, is it not worse and more horrid pride then that of Lucifer? for he did but say in his heart, I will ascend into Heaven, I will exalt my self above the starres of God, I will ascend above the heights of the Clouds, I will be like the most high. But this will not be onely like, but the same with the most high God. I undertake not the confutation, and I suppose I need not, and I hope you look upon it with abomi­nation, and detestation of spirit; Thus they offer violence to the Majesty of God himself, of whom we are not to think, but with reverence and holy fear.

Secondly, they offer violence to Iesus Christ, God over all bles­sed for ever, they make him, who was and is the great design of the Fathers glory, by whom he made the world, and through [Page 31] whom he redeemed mankind (as is set forth in the mysterie of Godliness) but a meere fancy, but a manifestation for a time, a Christ without us, and but a type of them who are Christ. For Christ is God and Man, and their souls (or spirits) are God, and their bodies are flesh, and these two together is Christ in­carnate, Christ in them, who are the substance, or chief thing typified and intended. And therefore when the substance comes and is, and appears in them, then the shadow, the Jerusalem, Christ (as if both cannot stand together) vanishes and ceases. Do n't ye tremble Christians at this horrid blasphemie, and are not these accursed?

And then thirdly and lastly, they offer violence (and this must necessarily follow) to all the Ordinances and holy Institutions of Jesus Christ, and the Gospel. For it is fit, that as Jesus Christ in his own person, is but a shadow of Christ within, and when this Christ appears, that must give place: So all the Ordinan­ces and ways of worship outwardly are but types and shadows of the true and spiritual worship within, (as if they neither could stand together) must cease when that outward Christ ceaseth.

For as Moses and Aaron, and all their sacrifices, were but types of that Christ, and ceas'd (Priests, and Ministers, and Services, and all their Ceremonial Ordinances) when that Christ appea­red, and died at Ierusalem: So that Christ, and all his Instituti­ons, are types of this spiritual Christ; and when this Christ appears, that Ierusalem Christ, and all his Ministers, and Admi­nistrations cease, and are no longer useful to these Christs and Gods incarnate.

Now beloved Reader, if thou be a Christian, what saist thou, Is not here a Mysterie of ungodlinesse to the purpose? where was it hatcht think'st thou? could any lesse then all the Devils in Hell, keep a Conventicle to contrive and plot this black and Hellish treason against the Majesty of God, and Christ, and the Gospel.

Oh ye Christian Magistrates, who rule for Christ, (or should do) and to whom you shall one day give account of your Go­vernment, how ye have ruled for him, and how tender ye are of his honour. Where is your zeal become for Christ and his glory, and his Gospel? Had you but so much zeal and honesty as a Jewish Magistrate, you would tear your cloaths off at these [Page 32] blasphemies of these wretched souls, that make themselves equal with the almighty God, and make level with themselves, (nay be­low themselves) Jesus Christ and the Gospel, He and his Ordi­nances being but Types and Shadows, and they the substance.

Sir, honoured Sirs, though God and Christ looks not that you should tear off your clothes (and who can scarce forbear to mani­fest this indignation against these blasphemies; certainly they ex­pect that you manifest it, by suppressing and stopping the mouthes and pens of the blasphemers. Good Sirs, if these wretched souls have such hellish liberty of conscience, to think thus; let them not (upon pretence of liberty of conscience) be so audaciously blasphemous to write and speak thus.

And O ye Servants of the Lord, my Fathers and Brethren in the Ministry of our dear and ever-blessed Jesus; you that are the Pastors of the Lords flock, and the Watchmen for the sheep of his pasture, lift up your voyce and spare not (neither your selves nor others) cry aloud to all your Congregations, and fore-warn them that they be not a prey to Satans devices; let the Wolves know, that you are not dumb dogs, & cannot bark, & idol-shepheards that can neither hear nor see, nor understand any thing, and that at a time of need can say nothing. Certainly, certainly, such as these may ill look for their gain from their quarters, they deserve it not: who, so they may be fed, care not (nor care to discover) what de­vouring beasts come to destroy the flock of Christ. But you my dear ones, who are set over the Lords folds, and who watch for their souls, as those that must give an account, and that have a desire to do it with joy, and for the profit of your people; read and practise what Saint Paul gives in charge to the Pastors of the Church at Ephesus: Acts 20. 28, 29, 30, 31▪ and let me give thee it here, in his owne words what hee gave forth to his Sonne Timothy, and then I shall proceed to out businesse intended. I charge thee before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing and his Kingdome, preach the Word (not immediate revelations) be instant, in season, out of season, reprove, rebuke, exhort with all long-suffe­ring and Doctrine: for the time will come (and it is now) when they shall not endure sound Doctrine, [Page 33] but after their own lusts, shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables (immediate revelations, contrary to, and divers from the Word, which he was to Preach) but watch thou in all things, endure afflictions, do the work of an Evangelist, (or a Gospel-Preacher) make full proof of thy Ministry.

And now having thus discovered to thee the head, body, and tail of this mysterie of ungodlinesse, I shall lay the same part by part, member by member, and limb by limb, upon the Quakers; and make them (as the image of the first Beast) appear acting in and by the same power; I [...]peak in their own Dialect.

And to this purpose, I shall give you in two papers of the Quakers own publishing, which I caused herewith to be Printed; which I rather do, because their Books do mostly come to the hands of their own parties, and are not therefore so common to all, especially these two, which I have taken most notice of, and would have well considered, that you may know these men and their spirit, when it shall be tried; For we will try their spirits, whether they will or no; And by the written word, even in the letter, which (for all their sleightings of it) hath light enough to discover their darknesse and hypocrisie, and by it we will judge them, and they shall be judged; and if they repent not, (for all their pretensions to perfection) they shall be condemned; for God and his Word, (his written Word) shall be true, when all opposers shall be found liars.

Possibly other of their Books are as base as these, for the truth is, I have not read many of them (as not thinking it worth the while) but one of these the largest, I took more notice of, be­cause penn'd or published in the name of two of those that were here in this City, and did seduce the people. These two which my self with others of my brethren in the Ministry, had conference with, before the Maior and Aldermen, of which conference I hear they bray highly to their disciples. But I find it observed by others, that have had to doe with these kind of men, that 'tis their usual practise; and as holy and perfect as they seem to be, they can brag and lie abominably; say and un­say, affirm and deny, even presently, as some of good credit can witnesse. And as for that Conference, I leave it to be judg­ed [Page 34] and censured by most that were present, and shall proceed to the thing intended.

But before I present these papers to thee, let me intreat thee take some directions, for thy more profitable reading of them.

First, consider whether the Queries opposed to these Qua­kers, be not of highest concernment in Religion; and so whe­ther they deserve not a sober and serious answer.

Secondly, observe whether they be answered to at all, any of them, yea or no.

Thirdly, do but take notice, how in stead of answering, they doe evade and avoid answering; not so much as in shew do­ing it.

Fourthly, do but take notice of the spirit of the men, whe­ther they speak from the Spirit of the holy God; when in stead of giving a sober and solid answer, they rail upon and revile the Querist with hellish and opprobrious speech.

Lastly, do but observe their Heretical opinions; which for thy better and more ready observation, I have directed to be Printed in a differing character.

ANSWERS TO SEVERAL Q …

ANSWERS TO SEVERAL QVERIES Put forth to the despised People called QƲAKERS.

By Philip Bennett, who calls himself a Minister of Christ, but is found to be a Deceiver. Answe­red by them to whom they were directed.

ALSO ANSWERS To several other subtil QUERIES, &c.

Answered by Edward Burrough, and Francis Howgil, who are Witnesses unto the Truth against this subtil serpent-like gene­ration.

LONDON, Printed for Giles Calvert, at the black spread-Eagle, at the West end of Pauls. 1654.

[Page 37] ANSVVERS To severall Queries put forth to the despised people called QƲAKERS.
We having received a paper which was directed to Rich. Roper, and to his Quaking friend, which words comes from the dark carnal mind, quaking and trembling, which the Saints and holy men of God witnessed, we own and witnesse, therefore do we deny thee, and all thy dark divinations.

WHereas thou Philip Bennet, in thy note, which thou hast written to Roper, in answer to a Letter which he wrote to thee, wherein he charges thee to be a liar, and a false accuser, and charges thee to bring any man to witness what thou hast spoken by them, whom thou sayes, denied that Christ that died at Jeru­salem, and who they were that denied that Christ that suffered at Jerusalem, or else acknowledge thy self to be a slanderer; and in thy paper thou gives no answer at all to these words, but says thou called the Congregation to witness, but doth not mention one in all the Congregation, that will witnesse it; whereupon the lie rests upon thy head, and thou found to be the liar, and the slanderer, and the false accuser.

And whereas thou says, thou hast sent Queries concerning that matter, thy Queries makes thee manifest what thou art; many of thy own tribe and generation, if they saw thy Queries, would be ashamed both of thee, and of thy Queries, for hun­dreds there are in the world that knows nothing of the true and living God, and yet would see thee and thy Queries not to be worth answering; yet lest thou should boast in thy filthy igno­rance [Page 38] and darknesse, and for clearing of the truth to the sim­ple, something in answer to them.

I. Quer. Whether was the Word made flesh, or the Son of God made of a woman, more or oftner then once.

Answ. In this first Querie thou hast manifested what thou art to all the children of Light, and where thou art, and what spi­rit thou art of, a reprobate, a child of darkness thou art; thou might have spared the other nineteen Queries, for in this Query thy spirit is tried, and in the eternal Light seen and known; Thou askes whether the Word was made flesh any more, or oftner then once, which makes it plainly manifest, that thou knows not what thou askest, and that thou doest not know, nor cannot witnesse the Word to be made flesh once, but art one of the An­tichrists and deceivers which John speaks of, that are entred into the world, which cannot confesse Jesus Christ come in the flesh, and therefore thou Queries whether the Word was made flesh any more, or oftner then once; which Querie comes from thy dark polluted minde, who is out of the Light, and a stranger to the Life, and without God in the world, amongst the false Prophets, Antichrist, and deceivers, which are in the world, and in the Light of Christ, which condemns the world, yea, are all seen, known, and made manifest, and are turned a­way from by these who dwell in the Light, which Light condemns thee and all thy generation eternally; and the Word made flesh we witnesse which dwells amongst us, and we be­hold his glory, as the glory of the only begotten of the Father, according to the Scripture, whereby we witnesse thee and all thy generation to be in the sorcery, and in the witchcraft, decei­ving and betraying the simple, the Light of Christ in thy con­science will tell thee so, for that thou must be obedient to, and witnesse, before thou witnesse the Word to be made flesh once, for thou art darknesse it self, and the light in thy con­science, if thou would let it rise, will be thy condemnation, and when thou can witnesse the Word to be made flesh once, then thou wilt know whether the Son of God was made of a Wo­man any more or oftner then once. But thou art the Dragon that would devour the Man-child, which the Woman hath brought forth, who shall rule all Nations with a rod of iron, and her [Page 39] child is caught up to God, and to his Throne, thou, the Dra­gon, and thy Angels, is cast out into the Earth, and therefore dost thou persecute the Woman, which hath brought forth the Manchild, bat thou art overcome by the blood of the Lamb, and the word of his testimony; and for thy other nineteen Queries, thou hast conjured them up in thy black art, out of the bottomelesse pit which is to be turned into perdition, if thou had an ear thou might hear, or an eye thou might read, but thou art blind.

II. Quaer. Whether did the Man Christ Jesus, the Sonne of God, slain (in respect of Gods decree and efficacy of his death) from the foundation of the world really and indeed suffer death or dissolution of soul and body, as upon the Crosse at Jerusalem, more or oftner then once?

Answ. Here in this Querie thou Diviner is found adding to the Scripture thy divinations of thy own brain, whereup­on the plagues of God is to be aded unto thee, and poured upon thee; For as thou says, the man Christ Jesus, the Lamb of God slain (in respect of Gods Decree, and efficacy of his death) from the foundation of the world. Oh thou liar, let all people see, where there is such a Scripture that speaks as thou speaks here, but in the sight of Christ thou art seen, and in the life comprehended, and art for condemnation. The man Christ Jesus we own and witnesse, and the Lambs book of life, which was slain from the foundation of the world, we witnesse; the Lamb of God which takes away the sinnes of the world we witnesse, according to the Scripture; praises, praises, eternal praises be to the Lord God for ever, and thee to be the beast that makes war with the Lamb, we witnesse, and thou Antichrist, which looks at Christs death at Jerusalem alone, and cannot confesse him no otherwise but without thee, here thou art but equall with the Pope of Rome, for he confesses Christ died at Jerusalem as well as thou. So let all thy Con­gregation see what they hold up that follows thee.

III. Quaer. Whether did the man Christ ever really and indeed [Page 40] suffer in his own person for that end, and after that manner which hee did once upon the Crosse at Jerusalem, before the time or since the time.

Answ. Here thou full of all subtilty, hath made manifest thy poison and enmity, but with the Light of Christ thou art seen and known, and with it condemned for ever; Christ Jesus in his own person doth and ever did suffer by thee, and such as thou art, and by thy generation he did suffer at Jerusalem, and doth suffer, where he is made manifest by you, after the same manner, and thou blind Pharisee and blasphemer, would thou have Christ to have more ends in suffering then one?

IV. Quer. Whether was not that death the man Christ suffered once, and but once upon the Crosse at Jerusalem, so satisfactory for all the sins of the Elect, as that the justice of God did not, doth not since require any suffering or working upon that account, either from sinner or from Saint.

Answ. Here thou Jesuite, art pleading again for a Christ far off thee, according as thy Father doth at Rome. That Christ that died at Jerusalem did not satisfie for thee, who art an enemy to him, and doth not abide in his doctrine, but acts contrary to his commands, and art under the wo, which he cried against them that were in the same steps where thou art, and from that wo thou shalt never fly. The death of the man Christ Jesus which suf­fered at Jerusalem, we own and witnesse, the same Christ that suf­fered at Jerusalem, we witnesse made manifest, and the one God, and the one Mediator we witnesse and know betwixt God and man, the Man Christ Jesus according to the Scripture. And here thou liar art made manifest to all thy Congregation to be a liar, who said amongst them, that we denied that Christ that died at Jerusalem, so let them all be witnesses of thy lies, and let thy mouth be stopt thou liar, who art of the lake; and 2 Tim. 2. 10. Tit. 1. 1. 1 Pet. 1. 2. 1 Pet. 2. 6. 1 Pet. 5. 13. whereas thou queries, whether the justice of God be not satisfi­ed for the sins of the Elect, here let shame strike thee in the face, that ever thou should take upon thee to speak to any people, and knows not the Scripture; where dost thou read in all the Scripture, that God doth require satisfaction for the sins of the Elect, or laid any thing to their charge, let all people try thee here by the Scripture, and see whether thou be not a blinde [Page 41] ignorant sot, who doth not know what the Justice of God re­quires, neither from sinner nor from Saint, Isa. 42. 1. 65. 9, 22. Luke 18. 7. Rom. 8, 33.

5 Quaer: Whether you be reconciled to God by any other obedi­ence then that particular obedience, which Christ performed in his own person, and is mentioned in the Scripture, or by any other suf­fering or death, then that which Christ once suffered upon the Cross at Jerusalem▪

Answ. Silence flesh: would thou, who art an enemy to God, and a child of disobedience, in whom the Prince of the air rules, know how we are reconciled to God, and by what obedience; first own the light in thy Conscience which condemns thee, and be obedient to that, and then thou shalt know by what obedi­ence it is that reconciles to God, for yet thou knows not obedi­ence, nor the death which Christ suffered upon the Cross, thou dost not know, but art an enemy to the Cross of Christ, and in the mystery of iniquity, and in the dark power, and man of sin; what hast thou to do to talk of obedience, who art reconciled to thy lust, and sin reigns in thee, and thou art blind in the broad way that leads unto death, as thy fruits makes it manifest who lives in strife and envy.

6 Quer. Whether did not the man Christ suffer as a publike person in the Elects stead, or in their behalf; and for that end that none who believed in him might dye eternally?

Answ. There thou blind guide makes many replyes, but still one and the same thing, but thou makes it manifest that thou dost not know the man Christ at all, nor his sufferings, for death reigns in thee yet, that hath passed over all men that asks this Querie, for a publike person Christ is not to thee, but a mystery which thou knows nothing of, and for the redeeming of the Elect from under such mouths as thine, did and doth Christ suffer, and those that are brought to believe, denies such dumb Idol shepherds as thee, who as yet doth not believe, and therefore shall dye eternally.

7 Quer. Whether the sufferings of Christ now in his Saints, be all the satisfaction that is made to, or which the Justice of God looks for, for sins past, present, and to come?

Answ. There thou blasphemer asks thou knows not what; is not Christ the same now as ever, and is not the sufferings of [Page 42] Christ satisfactory where ever, What wilt thou have to satisfie, if the sufferings of Christ do not satisfie, let all people take notice what a blasphemer thou art, or what they can learn of such a one as thee, who knows neither the Justice of God, nor the sufferings of Christ in his Saints.

8. Quer. Whether was not that body of Jesus, which consisted of flesh, blood and bone, and which was offered upon the Cross at Jeru­salem the one and onely Sacrifice for sin, God accepted, and to which alone exclusively the Saints before under the Law, and the Saints since under the Gospel, did and do look to be justified by, without any other works?

Answ. Here again thou art replying thy former sottish Que­ries which rises out of thy dark mind, concerning the body of Je­sus, as the Devil did about the body of Moses, let thy mouth be stopt here, for the body of Jesus thou knows not, nor what it consists on, and the offering of it up thou knows nothing of, but what thou knows & hears by the outward Letter, that it was offered up at Jerusalem, and the Sacrifice for sin thou knowst not, and thou art none of the Saints, neither under the Law, nor under the Gospel, but art without in the world, in the broad way, blind leading the blind into the ditch, and for thee the bo­dy of Christ is no satisfaction, and thou Reprobate, what hast thou to do to talk of believing, for that is the condition of the Saints, they do believe and are justified, and their works thou knows not, thou disobedient one, upon whom God will render ven­geance in flaming fire.

9 Quer. Whether there be not another righteousness by which the Saints are justified in the sight of God, than that which Christ works in them and by them?

Ans. There thou accursed art made manifest, who preaches ano­ther Gospel: and would have another righteousness then that of Christ, here thou beast to whom the plagues of God is due, and upon whom his wrath must be accomplished, here thou hast made thy self manifest, thou who would have another righteous­ness then the righteousness of Christ which he works in the Saints and by them, and so thou would be justified and live in thy sin, but thou art shut out from God for ever, and we witness justifi­cation by Faith, and the just shall live by his Faith.

10 Quer. Whether doth sanctification or justification in order [Page 43] antecede holiness of life, or Justification by Faith go before, or whether doth not God love man, ere man loved God?

Answ. Here thou dark blind hypocrite, hath shut thy self out from the knowledge of God in any measure, oh that ever peo­ple should be so blind as to look for to learn any thing at such a one as thee but sin and filthiness, and what hast thou been teaching them all this while; that neither knows Sanctification, nor Justification yet, but art yet querying whether goes before, let all people judge if thou be not a teacher of lasciviousness, sin, and uncleanness, and how darest thou mention a holy life, or Justification by Faith, which knows neither Justification nor Sanctification. And thee, man, which art Cain, God doth not love nor accept thee nor thy Sacrifice, and for Justification by Faith, thou knowst nothing of it, which we own and witness, and thou who art in envy doth not love God.

11 Quaer. Whether the justice of God be not fully satisfied for all the sins of the Elect, ere Christ appear to their souls, or holi­ness appear in their lives?

Answ. Here thou full of all subtilty art comprehended, and with the light of Christ thou art seen, and with the life judged and condemned, who would lay sin to the charge of the Elect, when the Scripture saith, Who shall lay any thing to the charge of Gods Elect, It is God that justisieth, who shall condemn? The soul that sinneth shall dye: Thou sorcerer doth the Elect of God sin, shall the Elect dye, to that in thy Conscience I speak

12 Quaer. Whether the holy lives, or holy works of the Saints be not excluded from the act of Justification, from the guilt of sin?

Answ. Thou dead beast hath made it manifest, that thou art a stranger from the life of God, and is excluded from the holy life of the Saints and their works, who art querying whether this be not excluded from Justification, Oh that ever thou should o­pen thy mouth to take upon thee to speak of the Scripture; doth not the Apostle say, 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold, from your vain conversation, but with the precious blood of Christ, as of a Lamb without blemish and without spot, who verily was ordained before the foundation of the world was, but was manifest [Page 44] in these last times for you, who by him do believe in God, that rai­sed him up from the dead? Now let all people read this chapter and try thee, who knows nothing of Jesus Christ, but as thou hast heard of him crucified at Jerusalem, and so thou art unre­deemed from thy vain conversation, and so art not justified before God, nor never shall be; but those that can witness Redemption by the blood of Christ, as all the Saints of God do, are justi­fied, and by the same that they are justified thou art condem­ned in the Lake for ever.

13 Quer. Whether is that righteousness, which is wrought by the Saints, every way answerable to the justice of God?

Answ. There again thy blindness is made manifest; is there any righteousness but that of Jesus Christ, and is not that every way answerable to the justice of God? but such polluted filthy beasts as thou would have another righteousness, as thou speaks plainly in thy ninth query: but all thy righteousness we deny, and the righteousness of Jesus Christ we own and witness, whose righte­ousness shall be revealed upon thee in flames of fire.

14 Quer. Whether none be accounted righteous in Gods sight in whom there is any corruption, or failing, or who do not fulfil the Law, and answer every demand of Justice?

Answ. Here thou polluted beast hath made it manifest what thou hast been driving at all this while in thy queries, which is, that thou would have corruption and filthiness to be accounted righteous in Gods sight: that so thou might lie and wallow in thy sins and filthiness, but John saith, that he that commits sin is of the Devil, for the devil sinneth from the beginning, and for this purpose the son of God was made manifest, that he might destroy the works of the Devil, and thou man of sin would have it to stand, but those that loves God keeps his Commandments, and they are not grievous, and God doth not accept any, where there is any failing, or who do not fulfil the Law, and answer every de­mand of Justice, and he doth reserve the unjust unto the day of Judgement, to be punished, 2 Pet. 2. 9. and chiefly them that walk after the flesh in the lust of uncleanness, and there thou art.

15 Quer. Whether a soul be justifyed before God by the non-im­putation of sin, and the imputation of the righteousness of the per­son of Christ to his Faith, or by a righteousness wrought by Christ in the person justified or to be justified.

[Page 45] Answ. Here stop thy mouth, thou sorcerer, which art gather­ing up a heap of confusion, which is fit for nothing but to be turned with thee into the bottomless pit from whence it comes, wherein thou talks of imputation, and non-imputation, and of a person justified, and to be justified; thy language is of Egypt, and in the mysterie of iniquity thou speaks it, which is con­demned into the lake of perdition by the light of Christ, and in the light thou and it are seen and comprehended; and as I told thee before, I own no righteousness but what is of Christ, and wrought by thee: which righteousness shall confound thee and all thy unrighteousness and conjuration, and the same that justifies us shall condemn thee eternally.

16 Quaer. Whether Christ be in his Saints in respect of that nature wherein he suffered at Jerusalem?

Answ. Here thou Enemy of Christ would know how the Saints enjoy Christ; here the Scripture is fulfilled in thee, The light shines in darkness, and darkness comprehends it not. When thou comes to own thy condemnation, the light in thy conscience it will let thee see thy evil deeds, it will lead thee up to Christ from whence it comes, and then thou wilt know that nature that he suffered in; but now thou art in that nature that Judas was in that betrayed him, and that they were in that crucified him.

17 Quaer. How, and after what manner Christ, who in respect of his divine nature is infinite and in all places, may be said to be in a Saint, and not in a Reprobate?

Answ. What hast thou to do to querie after the divine na­ture, who art the natural man, that knows nothing of God, b [...]t what thou knows naturally as a bruit beast, and knows not the things that be of God, because they are spiritually discerned; and the manner of Christs divine nature, which is infinite, is hid from thy eyes; for of that eye which thou shouldst see, that with thou art blind, and his manner of being in a Saint thou knows not, who art a Reprobate, and thou shalt find him to be thine eter­nal condemnation.

18 Quaer. Whether doth Christ now in these dayes assume or take upon him the form of a servant and the seed of Abraham, that is our flesh: And whether doth not this assumption cause such a perfection of the Godhead and the manhood, as that both of them are united together into one person?

[Page 46] Answ. Oh thou dark beast and Conjurer, who art querying with thy conjured words, that which thou knows nothing of▪ and which is out of thy reach and comprehension; Thou blas­phemer, dost thou limit Christ to daies, in taking upon him the form of a servant, and the seed of Abraham; Is not he the same now as ever he was? And for the Union of the Godhead, and the Manhood, as thou calls it, let thy mouth be stopt, for with the God, nor none of his children, hath any union, for God hath put an utter enmity betwixt thy seed, thou Serpent, and the seed of the woman; and the perfect union with Christ we wit­ness, who is the same to day, yesterday, and for ever; and therefore are we separate from thee and thy generation.

19. Quaer. Whether is Christ now conversant upon earth a­mongst men, since his ascension, as he was before, and in those times wherein the Apostles lived?

Answ. In thy Queries thy speech bewrays thee, thy lan­guage is the language of Egypt, for in it thou makes it clearly manifest, that thou knows not Christ at all, not in the least mea­sure; for where the first Principle of truth is made manifest, it is the same that ever was, and never changes. And thou asks whether Christ be now conversant upon earth amongst men since his ascension, as he was in the Apostles time? Dost thou know what thou askes? Did he not appear to the Apostles since his ascension in the most glorious manner that ever thou read; and is he not the same now as he was then? What would thou make of him, thou dark sottish beast, such a one as thy self, who would be pleading for darkness and ignorance of God; but praise and glory to him who hath discovered thee, and all such deceivers as thou art.

20. Quaer. Whether did not Christ dwell among his Saints after another and more visible manner, than now he dwels in his Saints?

Answ. There again thou hast shewed thy ignorance of the Scripture: and for thy word Visible, he is not, nor never was visible to thee, nor to thy generation; for those that did profess the Scriptures, as thou and thy generation doth, cruci­fied him, and said he was of the Devil; and thou, and such as thou art▪ doth now: Thou blasphemer, where hast thou a Scri­pture that saith that Christ would dwell in his Saints after ano­there [Page 47] manner? Did he not say, It is expedient for you that I goe away, and I go and prepare a place for you, and I will come again and receive you unto my self, and where I am, there you may be also; and ye have heard, how I have said I go away, and that where I am, there you may be also: and that I have said, I go a­way, and come again unto you; and if ye loved me, ye would re­joice, because I go unto the Father. And Christ Iesus faith in the 14 of John, v. 12. Verily, verily I say unto you, he that be­lieveth on me, the work that I do, he shall do also, and greater works then these, because I go to the Father. But all these Scri­ptures be hid from thine eyes, and thou art one of those that I­saiah prophesied on, and that Scripture is fulfilled on thee, which saith, He hath blinded their eyes, and hardned their heart, that they should not see with their eyes, nor understand with their hearts. Now blessed be the Lord that hath discovered thee, and such blind guides as thou art, so we have answered thy Queries in the eternal light and life of God, and we have given judgement upon thee and them, which thou shalt eternally wit­ness, without roving or wandring; but thou who art out of the light, art roving, and wandring, and stumbling in darkness, who hath put forth these stumbling Queries, which we have answered lovingly and plainly, and in the Scripture language and terms, and with the eternal light and life of God, set thee in thine own place, which thou shalt eternally witness.

These are matters of great concernment, and if you refuse to an­swer them in writing, spare your tongues, and spare your papers, for I will henceforth neither hear the one, nor read the other.

Ans. Thou saith, these are matters of great concernment; we see that that which makes thee manifest, and such as thou art, and which laies thee open to poor ignorant people, which is deceived by thee, and led into the ditch, and their souls kept in death by thee, to make this manifest is of great concernment, as these black, dark, stumbling Queries, and thy conjured words hath done, which thou hast no Scripture for, as ambiguity, efficacy, exclu­sively, antecede, and non-imputation, assume, and assumption.

Now let all people read and consider what they do that hold such as thee up, who is shut out from God, and shut out from the Saints life and language, and art shut out of the Scriptures; though thou makes a trade of them for money, and deceives [Page 48] poor people; but thou knows nothing of the Life and Power that gave them forth: So thou art to be condemned with the Light, and with the Life that gave forth the Scripture. Let all people read Deuteronomy 18. from the nineth verse to the fifteenth, there the Priests and the Levites which was ordained of God, was to have no inheritance among the peo­ple; but the Lord was their inheritance, and they were to have it of that which was offered up to the Lord. And this is a figure of the E­verlasting Priesthood, which ministers out of the Everlasting Trea­sure; and the Lord God commanded Israel, that not to do as they did, when they came into the Land, nor to go after their abominations, as you may see: But gave Israel their Land to possess, that did hearken unto such as the Lord had not sent, which was abomination to him. And the Lord saith to Israel, Thou shalt be perfect with the Lord thy God. Vers. 15. The Lord thy God will raise unto thee a Prophet from the midst of thee, of thy Brethren like unto me, unto him shall ye hearken; and so to the end of the Chapter. He that hath an eye may see, and the Lord is the same that he was; and he will not suffer the abominations that is committed in this Land, but is discovering the abominations of it. A horrible and a filthy thing is committed, which Jeremiah cried against, Covetous men preach, Drunkards preach, Swearers preach, Liers preach, Strikers preach, and Proud men preach. O wonderful, where is your eyes, Try your Priests by the Scriptures, see if they be not found in the same Generation that all the false Prophets and the Deceivers were in, which the true Prophets of God cryed against, and discovered, and in the steps of the Scribes and Pharisees, that Christ cryed wo against; and see if they be not the Antichrists, and the Deceivers, which are entred into the world, which John speaks of, which cannot confess Christ come in the flesh, but transgresseth, and abideth not in the doctrine of Christ, so hath not God, neither knows; but preaches for sin, and against perfection, and denies the light which enlightens every one that cometh into the world, and so keeps people in blindness and ignorance, and out of the knowledge of God, and never any that follows them, shall ever come to the knowledge of the true and living God; therefore all people see where you are, and minde the light in your Consciences, which is pure, and which testifieth against all sin; and it will let you see all your blinde guides which deceives you, to be in sin, and ignorant of God, for they deny that which should make him manifest; therefore beware what you hold up, and give over going after them; to that in your Consciences I speak, which shall wit­ness me eternally to speak the truth, if you obey it, and shall condemn you eternally, if you disobey it.

These blinde guides that are in this Land, denies the Prophets which Moses wrote of, which is the substance of the Priesthood which was be­fore; and here they are found in the same generation, in the Sorcery and in the Witchcraft which the Lord commanded should be put out of the Land where the children of Israel went to possess. And now the other Paper I commend to thy reading, is this.

THE Sword of the Lor …

THE Sword of the Lord Drawn and Furbish'd against the MAN OF SIN.

OR, Something in Answer to a Paper set forth by three of the chief Priests of London, whose names are THOMAS GOODWIN, and one NYE, and SYDRACH SYMPSON, which they have put forth to the propagating of the Gospel; signed by him that is the Clerk of the Parliament, whose name is HENRY SCOBEL. With their deceits and deceitful actings laid open, and cleered from Scripture, that they have no example in Scripture for their practice.

Therefore I was moved by the Lord God of life to lay open their deceit by the spirit of truth, as it was made manifest in me from the Lord; that the simple might not be deceived by them, but might have the knowledg of the Truth from that which is for ever, and shall not change nor fade away.

By one whose name in the flesh is Christopher Atkinson, who am one whom the World doth scornfully call a QUAKER.

LONDON, Printed, and are to be sold by Giles Calvert, &c. 1654.

[Page 51] The Sword of the Lord drawn and furbished against the Man of Sin.

THere coming a Paper unto my hands put forth by three of the chief Priests of London, whose names are, Tho. Goodwin, one Nye, and Sy­drach Simpson, called the Principles of Faith, put forth to the Committee of Parliament, for the propagating of the Gospel, as they call it; and finding them out of the Apostles rule, and the Prophets rule, acting those things which they have no example for, there­fore am I moved of the Lord to lay open their deceits, and to declare the living truth of God, as it is made manifest in me, and to declare what Faith we own and practise, and what we do deny; to that end that the simple may be informed, and the way of truth cleered from such deceivers, who are perverters of the Scriptures, who would constrain people to follow their ima­ginations instead of truth, as these men have done, whose names are subscribed. And now a few words in answer to that you call your first Principle.

First Principle, That the Scripture is the rule of knowing God, and living unto him, which whoso doth not believe, but betakes himself to any other way of discovering God instead thereof, can­not be saved.

Answ. The Scriptures are not the Saints rule of knowing God and living unto him, but that which was before the Scriptures were written, by which all the holy men of God knew him; and here ye have made your selves manifest, that ye have not the rule which Moses had, which is the spirit of light, by which he made himself known unto the sons of men; and ye that teach people to walk in another rule, are those that put light for dark­ness, and darkness for light, shewing forth the spirit of error: and here ye pervert the Scripture and Moses words, which pro­phesied of Christ. Moses bad not the people walk by the Scrip­ture, neither did he tell them, that living therein was the rule of knowing God, but he directed them to the Life, without which all their profession was abominable: but ye are not come to walk in the Letter, whose lips and practice doth not concord [Page 52] with it, who are found acting those things which it declares a­gainst: Matth. 23. who are called of men Master▪ stand pray­ing in the Synagogues, which our Lord Jesus Christ cryed wo against; and here your Faith, and your Principle is descryed, who are not so much as found acting in that which you call your rule. Now lest you should boast in your glory, and the sim­ple be stumbled by your subtilty, I am moved of the Lord to o­pen and discover unto all, that your Faith is no more then all the ungodly in this Nation doth profess, and also that the Rule whereby the Saints are guided, is that which was before the Scri­pture They be­lye the Pro­fession. was. First, it is professed generally in this Nation, that be­lieving in the Scriptures is the rule of knowing God: this have you preached for Doctrine among the people, and yet the way of God is hidden from their eys, who are found acting in the abominations of the Heathen, as doth plainly appear by the sins of this people; nay, what sin is there, that is not committed a­mongst this people, which have professed the Scripture to be their rule, and you that pretend to be their teachers are the greatest examples of their wicked practices, Crying peace, peace unto them, when there is no peace, one building a wall, and another dawbing it with untempered morter: but ye shall proceed no further but your folly shall be made manifest to all men. Our rule is that whi [...]h Moses walked in, and Abraham, and David, and all the Prophets which is Christ Jesus the light of the world, which whosoever believeth not in him hath not God; Moses walked in him, Abraham believed in him, and David delighted in his Law which is perfect; and here we deny you, who deny that rule in which the holy men of God walked in.

Second Principle: That there is a God who is the Creator and Judge, and Governor of the world, and is to be known by Faith.

Answ. The Saints God ye are ignorant of (who put light for darkness, and darkness for light▪ and before him ye cannot stand in judgement, who are found working wickedness, making people believe, that believing in a thing without them, will bring them to the knowledge of God, which none can know or understand but through death; and if ever ye come to know this God whom the Saints worship in Spirit and Truth, ye must witness a day of vengeance to pass through: therefore stop your mouths ye proud and lustful ones, the day of recom­pence [Page 53] is come, in which ye shall receive double for all your wickedness: The Lord is our Iudge, our Law-giver, and our King, and this we witness though we had never seen the Scri­pture: And here we deny you and your principles, which is no more than that which the world professeth: Therefore be ye ashamed, ye wicked and ungodly ones, who live in the beastly na­ture, who knows no more of God than what ye have without in the Scriptures, which they spoke forth that witnessed him before the Scriptures were written, him we own and witness to be our King, & by him we are redeemed out of your generation, glory to his name for ever, who hath made himself manifest in us, and hath brought us to that which was before the Scripture was.

Third Principle, That this God who is Creator, is eternally di­stinct from all other Creatures in his being and blessedness.

Ans God ye know not, neither can ye see him, but are found persecutors of him, who would divide him from what he is, by heathenish inventions, which ariseth out of the corrupt sensual part, which never shall inherit the Kingdom. The being of God is not distinct from them that are begotten by him: For as the Fa­ther and the Son are one without distinction, so are they that are begotten by him; and here you perverters of the truth are shut forth from God, with all your distinctions and imaginations, which ariseth out of the dark mind, by which ye have all this while deceived the people. Woe unto you, ye enemies of God, your foundation, your compass, and your end is made manifest unto the children of light, who would divide God from his children, whom he hath begotten unto himself through the word of faith, in which we live and abide for ever: And here I challenge you before the Lord, to produce one Scripture which speaks of God being distinct from them that are begotten by him; and if you cannot prove your words by plain Scripture, let shame cover your faces, and stop your mouthes for ever.

And for your fourth thing, That God is three persons or sub­stances, this is also another of your lies, never such a word is de­clared of in Scripture: and thus have you made your folly manifest to all men, and have cleared your selves from the Scri­ptures. God is a mystery, in whom the foundation of all things stands, and he is but one in all, though ten thousand times ten thousand.

[Page 54] Woe unto ye, you perverters of the truth, who blinds the eyes of the simple, making them believe your imaginations and con­ceivings in stead of truth; and this you run to the powers of the earth to propagate. Ye men of sin, did ever the Prophets declare of such Gospel as this, or did ever the Apostles preach any such doctrine as this, which ye would compel people to be­lieve▪ and would have the powers of the earth to propagate? Here I challenge you again to prove your example by Scri­pture, and where ever the holy men of God did divide him in­to three substances? And if ye refuse to prove the same, I pro­claim as in the presence of the Lord, that ye are perverters of the Scriptures, and of the right way of the Lord; and your propagating the Gospel, and your principles are accursed from God, having no example in Scripture.

Fifth Principle. The fifth is, That Christ is the Mediator between God and man, without the knowledge of whom there is no salvation.

Answ. Him we witness made manifest in us, who is the Me­diator: but what have you to do to speak of his name, or profess his words, who are found in the steps of the Scribes & Pharisees that put him to death, who are called of men Master, have uppermost rooms at feasts▪ stand praying in the synagogues, as they did that Christ cried wo against, Math. 23. Thus you are separated from Christ who are not found in his doctrine, and are found among the Heathen whom the condemnation is upon; and the Scripture bare testimony against you▪ that you are not in the doctrine of Christ, but are found to be lyars, 1 Joh. 2. [...]2. and the acts of your fathers you are found acting.

And in the sixth you say, that Christ is the true God. Here you be witnesses against your selves, that you divide the Father from the Son, who you say is three distinct substances: But the Lord will make you manifest, ye that blindfold the simple, by your subtilty and witchcraft making them believe lyes in stead of truth, and would divide that in which there is no division; for he that hath the Son hath the Father also. This man Christ Jesus, who was made with an oath, the everlasting covenant, the oath of God, is not divided from him in whom the foundations stand; for without this man Jesus was nothing made; and as he was, so he is. He that hath an ear to hear, let him hear. And here, [Page 55] Sottish minds, your imagined God beyond the stars, and your car­nal Christ which you would make appear through your heathenish Philosophy, is utterly denied and testisted against by the light which comes from Christ, which ye resist as your forefathers have done.

And in your seventh Principle ye are laid open. 1 Joh. 4. 2. Hereby know we the Spirit of God▪ every spirit that con­fesseth Christ come in the flesh, is of God; and this is he that is one with the Father, even Jesus Christ the man of God, who was given for a covenant; but him ye are enemies unto. And whereas you say in the eighth, that this Christ the man of God is God and Man in one person, it is a lye. He is not divided from what he was before the foundations of the hills were laid: but him ye know not, but as ye do imagine, and the Heathens do; and here you are shut forth from the Scriptures, and from Christ, and the new man, which is witnessed in the sons of God. Therefore stop your mouths for ever, who would make people believe, that believing in those words which are declared from the Life, without the same spirit as they had that spoke them forth, will bring them to the same knowledg of God.

And thus in your Ninth, you have also shewed forth your ig­norance, and telling people that Christ hath paid a ransom for sin: This is witnessed by the children of light; but what have ye to do to take these words into your mouths, that never yet came to repentance for sin? and if ever you witness him a Redeemer, you must witness the vengeance of God which is upon the man of sin: But you men of sin, who live in your filthiness, shall re­ceive your recompence from the hand of the Lord; and this ye shall eternally witness, whether you will hear or forbear.

But why is the 10 Article left out? Reader, thou shalt have it a­non. And as for the eleventh, that Christ being the onely God and man in one person, remains for ever a distinct person from all Saints and Angels, notwithstanding their union and communion with him, your words are utterly denied and detested, and your distinctions are abominable. I challenge you from the Lord to prove such a thing in Scripture, or else stop your mouths for ever; for Christ Jesus is but one in all, and not distinct; and you that would divide him and them that are begotten by him, are enemies unto him.

[Page 56] Why do you not put doun all? most abomi­nable im­postors. As for the twelfth, That all men by nature are dead in tre­spasses and sins; this is fulfilled in you, and ye shall receive the wages of it, ye men of sin, whose ungodly practises are laid open and discovered to the children of light, who have obtained the victory. And I tell you plainly, that vengeance of God hangs over your heads, and the recompence of God shall be doubled upon you that live in your sins; except ye repent, ye shall likewise Why do you cut short the 13 article too? This is not the last; there are two more, which Reader thoushalt have in, to disco­ver these enemies to truth and the Gospel. perish. And whereas ye say ye are justified and saved by grace, ye are they that have turned the grace of God into wantoness, and holds the faith of our Lord Jesus Christ with respect of persons, as is made manifest by you daily.

And in your last you say, That to continue in any known sin, under what pretence soever, is damnable. Here be you witnesses against your selves, that ye are proud, and that ye live in the practice of the world which is sin, and seek for your gain from your quarters, which is sin, and the Lord sent his prophets to declare against such, and the same woe from God is upon you that act the same things, Isa. 56. 11. And here your practice and example is found among the false prophets of Israel, which the Lord sent his true prophets to declare against, which re­ceived his word from his own mouth, for which they were both persecuted and stoned by your generation, which professed that in words which they persecuted in the Saints, who witnessed the life and power of what they spake. Thus have ye brought shame upon your selves, ye deceitful workers, who are professing that outwardly in words, which ye are enemies to the life of. So from the Scriptures ye are razed out, and your bottom and foundation is made manifest to the children of light, and your deceits are made manifest by them that walk in the light, at which you are stumbling as your forefathers did, though you profess the words declared from the light.

Thus have I returned an answer to your confused Paper, lest you should boast your selves in your folly, and blind the eyes of the simple by your heathenish inventions, as ye have formerly done, and have laid your shame open unto the simple-minded, that they may discover and see your confusion.

And now a word unto you from whom this Paper was put forth: Your spirits and your actings are contrary to the Spi­rit of Christ, as having no example from him not his Apostles [Page 57] for it; be ye ashamed, and stop your mouthes from professing godliness, who are found in the pride, and in the wickedness of this world, out of which the Ministers of Christ were redeemed: How can ye but deny the truth, when as ye act those things which the Ministers of truth were sent to declare against, there­fore let shame cover you, and let your mouthes be stopped in the dust for ever professing Christ or his Gospel, who are found ene­mies to it. And now ye covetous Priests, who seek for your gain from your quarters, ye may be ashamed of your professi­on: How often have ye declared against the covetous practice of the world, in words outwardly, and yet your selves are found acting in them, in covetousness and and extortion, as is daily made manifest by you, and is contrary to the practice of the Apostles: For shame ye covetous Priests give over your wicked practices, and your beastly actings, lest the Lord rip off your co­verings, and lay you naked to all men.

Thus have I cleared my conscience to you, and to all the world in the presence of the Lord, whether you will hear or forbear.

There is another (which is all I have read thorough of theirs) that I would have inserted; but because I feared it would make my Book swell too much, I have omitted it, only I shall give you the Title of it, because I shall make use of it to discover their opinions: And those who have the Book, may examine my Quotations, which I shall do faithfully, reserving the Book by me to satisfie any that have it not, and may desire to see it, to that purpose. The Title is thus; Truths defence against the refined subtilty of the Serpent, Held forth in divers Answers to several Queries, made by men (called Ministers) in the North; Given forth by the light and power of God, appearing in George Fox and Richard Hubberthorn: Printed for Tho. Wayte at his house in the Pavement in York, 1653.

And now having given you a view of these pieces of the Quakers, which are their own, and received from one of their Proselytes in this City, I shall desire thy patience, Reader, to go a little further with me, and thou shalt see these Quakers acted by the same spirit of delusion, and doing Satans work, though seemingly otherwise. That deceiver of the Nations [Page 58] being now almost cast out of the prophane Ranters (who made such foul work, that I suppose the devil himself was asha­med of them. And now he will appear in his white garments, as an angel of light (under the disguise of humility, and mor­tification) to carry on his dark design of divelism to the over­throw of all Religion.

And first let me tell the Reader, I have very good ground to conclude as I suppose, the mystery of the Quakers to be the same with the Ranters, for this reason (besides that it will ma­nifestly appear afterwards, when I come to lay part to part (as I promised) because I finde the Quakers in a book of theirs, called, A word from the Lord, unto all the faithless generation of the world, &c. Printed 1654 By George Fox, and James Nay­ler, wherein they have a word (among others) to the Ranters; I finde these Quakers giving this Testimony (13 page of the book) to the Ranters in these words, The word of the Lord God (say they) to you which are called Ranters, You had a pure convincement, I witness, which did convince you, but having fled the Cross, and now to it are become enemies, which turns the Grace of God into wantonness, &c. and then they blame them (as justly they may) for their abominable prophane con­versation.

But however it seems they had a pure convincement, that he witnesses. So that their light (their Doctrine) was good, however they abused it, They had a convincement under the Law (as they say) and started up to be as Gods (by that pure convincement it seems that God and they were one, and not distinct; but (as they still say there) they never came through the Prophets, nor Moses house, nor Christ. Mark their language, They never came through the Prophets, nor Christ. Here the Prophets, Moses, and Christ are all proposed, not to be rested in, but to be gone thorow; They must go thorow Christ as they go thorow the Prophets and Moses. Christ as well as Moses, must cease and be gone thorow; not rested in. And the Ranters it seems abused their good Principles (their pure convincement) whereby they started up as gods: but falling into prophane­ness did not rightly improve their Godship. And so came short of their Christ ship (which these Quakers) by hearkening to the light of their own Godhead within them attain unto.

[Page 59] Thus for the Ranters, but now as for the Anabaptists, Indepen­dents, and Presbyterians, they fall upon them, and quarrel their very light and doctrine, as living and teaching in the letter, and taking up outward commands, are witches, &c. As may be seen in that book of theirs. So that the light and principles of the Ranters is more pure in these mens eys: Its true, the Levellers (to whom they there spake also) they have some indifferent e­steem with these men (if they had gone on) for they tell them, that they had a flesh in their minds (I suppose some of this pure light, for they add) a simplicity, but their minds run into the earth (they say) and smothered it, and much of it, they say is withered, not all, it seems. So that Reader, thou maist here­by plainly see, what Principles and Lights these Quakers most approve of, and so consequently follow, sc. the Ranters in the mystery of ungodliness before discovered.

And you will not think it strange that one and the same Prin­ciples are made use of, to such seemingly differing ends as these are, by the Ranters and these Quakers: if you consider, that even the sacred truths of God, by the subtilty of the Ser­pent working in mans heart, are abused, and the Grace of God turned into wantonness, by lascivious and fleshly spirits: For ob­serve Reader, one of the same perswasion or opinion (yea or truth) works diversly, as it is diversly received, as they are that entertain it. A Truth meeting with a sober and temperate spirit, will strengthen and encrease his temperance. For men naturall improve every thing that agrees with their temper, and constitution, and the same Truth meeting with an unsober and intemperate spirit shall finde the same entertainment, sc. ad­vance his actings according to his temper, either to excuse him and uphold him in his intemperancy▪ or by irritation to provoke him to more intemperance. So that let truth be what it will, most men are what they were. Only they know and can say more then they did before. And in truth this is the Religion (if I may give it that name) of all men in the world, except of those whose hearts the Lord changes & makes suitable to spiritual truths, & they made new men, as hath been opened in the mystery of god­liness, which onely makes a man a Christian, whatever the Qua­kers, Arminians, and Papists say (of general Light, universal Grace and Free-Will) to the contrary. And which one truth is able [Page 60] and sufficient to overturn all their rotten and ungodly, and un­gospel-like opinions.

But now Reader, that these Quakers are acted by the same cursed, ungodly, ungospel-like principles of the Rantors before opened, I shall prove from their own writings and expressions. And first (as the Rantors offer violence to the Majestie of God himself) as you have seen, by making themselves equal with, and not distinct from the Majestie and glory of God himself (which I suppose thou wilt grant is high blasphemy, and the sin, the principal and capital sin of the devil;) so do these Quakers: For it is their down-right and plain expression, That they are equal with God, as Fox said the words expresly, I am equal with God. And Naylor being speaking upon the point of perfection, being asked, whether he did believe that any could be as holy, just, and good, as God himself, answered, That he did witness that he himself was as holy, just, and good as God. All which you may find in a Book called the Perfect Pharisee, written by some Ministers of Newcastle. And they also affirm, that the nature and glory of the elect (mark, the nature as well as the glory) dif­fers not from the nature and glory of the Creator. These are the words of Howgill and Burrough, in answer to certain queries put by one Reeve and which are printed together with their An­swers to Bennets Queries, here before inserted; and which I had a purpose to print also, but that I was unwilling to make my book swell too much in bulk, and so discourage the Reader in regard of the price; and the rather I omitted it, because in it the answers are longer by much then those to Mr. Bennet, and full of impertinences, which I feared would tire and discou­rage the Reader in that regard also.

But Reeve, having proposed this Query, which is his second, Whether is not this an infallible demonstration to all men, that a man is sent forth by the eternal Spirit, if he have received a gift from the holy Ghost to demonstrate what the true Creator was in his own distinct essence, nature and glory, from all eternity, in time, and to all eternity and wherein elect men and Angels differ in their natures and glory, distinct from their Creator in their persons?

They (after some revilings, and judging the Querist) say (as before) That the nature and glory of the Elect, differs not from the nature and glory of the Creator. And add thus; For the E­lect [Page 61] are one with the Creator, in his nature enjoying his glory, which was from eternity unto eternity: He that reads, (say they) let him understand.

And then further add, Thy word, Distinct essence, I deny: For, the Elect is not distinct from the Creator, but lives by the dwelling of the Son in him and with the Son the Father dwels also; if thou hast an ear thou maist hear.

And in their Answer to the first Query (which I had omit­ted) where the Question was thus, Whether these men (mean­ing the Quakers) were sent forth by the eternal Spirit to Preach, I must take▪ the questi­ons as these Qua­kers set them down, for that they doe belye men in misreci­ting their words, I shall prove af­terwards which in the least cannot demonstrate, what the only true God is in himself, and how he is a distinct being from all living crea­tures, and how he reigns in the elect, by a created word, voice, or spiritual motion only?

They give this Answer, God is a Spirit, and he is not distinct from living creatures, for in him living creatures lives, moves, and hath their beings, and he is not far from them, nor distinct from them. Which minds me of one Sebastian Frank (a man of this gang in Germany) who hath this blasphemous expression: In trunco Deum esse truncum, in porco porcum, in diabolo diabolum. In English thus (which I do with abhorrency and trembling▪ In a log God is a log, in a swine he is a swine, in a devil a devil. And whether these men be not of the same mind, who say, That God is not distinct from the creature, let any man judge.

And for their equality with God, its their common judge­ment, as may be seen in a discourse called, p. 2, 3. A brief Relation of the Irreligion of the Northern Quakers; Sold at the three Pigeons in Pauls Church-yard▪ And also in a Book Entituled, The per­fect Pharisee, under Monkish holiness, opposing the Fundamental Principles of the Doctrine of the Gospel. p. 3, 4. A Book pen'd with much judgement, by five Ministers living in Newcastle, Mr▪ Weld, Mr. Prideaux, Mr. Hammond, Mr. Cole, and my reverend friend Mr William Durant, Printed for Richard Tomlins at the Sun and Bible near Pye-Corner 1654. To which Books (for brevity sake) I refer the Reader, and close this Head with what I find written by the Quaker Atkinson, in his Book (called, The Sword of the Lord, &c.) herewith before printed, where thou shalt find this solid principle of truth laid down by those reve­rend men.

[Page 62] That God who is the Creator, is eternally distinct from all other creatures: So the se Quakers languages it, as if God were a creature too; whereas those worthy men say in their Propo­sals thus, That he is eternally distinct from all the creatures; not Ans. to 3. Art. using the word (other) they say (according to the truth) That he is distinct in his being and blessedness, after some revilings, charging them upon this Principle of truth, with Heathenish in­ventions (as thou maist see there) have said, That the being of God is not distinct from them that are begotten by him. And fur­ther add, That as the Father and the Son are one without distin­ction, so are they that are begotten by him. Now ye know that the Father and the Son are one eternally, both in essence, and all glorious excellencies. And these blasphemers say, That as they are one without distinction, so are they that are begotten by him.

Reader, I took not upon me to confute or answer them in this, or any of that which follows (for recitasse, est confutasse) but to let thee see what bold, impudent audacious, blasphemous wretches these Quakers are, and that they build upon that rot­ten foundation, that mystery of ungodliness formerly represent­ed to thee: and that they offer violence to the Majestie of God himself, as God, levelling him with the creatures, which is the head, and the first principle of this man of sin, and the first thing propounded.

And unto this we may add their denial (direct denial) of God, as he hath revealed himself in the Scriptures; and that is, that he is three in one (which for brevities sake, supposing our mea­ning to be understood by our people, who are instructed in this principle) we express by the word (Trinity.) And for the better apprehension (as the creature now is able to apprehend of God) we express by three subsistances or persons: Whereas I say we are taught in the word, That God is three in one.

Answ. to the 4th Art. or Principle Atkinson (in his Sword drawn, before printed) saith, that this is one of their lies: and saies, that God is but one in all, though ten thousand times ten thousand, make out what they can.

So that here's manifest and horrid violence offered to the Majesty of the Almighty both in his nature and essence, and to the doctrine of the Trinity And now in the second place I shall shew thee, that they offer violence to Jesus Christ, the Lord [Page 63] our righteousness, God over all, blessed for ever. For, as for Christ, though they often mention him, yet in deed and truth they make no more use of him then they doe of Moses and the Prophets: I say, in deed and in truth; for they are meer jug­lers, they speak one thing, and mean another, jesuitically equi­vocating: So that it is a harder matter to find out their do­ctrines, then to confute them. Its usual with them to say, they witness Jesus Christ; and the death of the man Christ Jesus which suffered at Jerusalem, they own and witness. But what do Answer to four Art. by Howgil a Barr. they mean by these words, they own and witness? Is it any more (in truth) then what the very Devil is forc'd unto, sc. that there was such a Christ, and that he did such and such things? But as for Christ, and the death of Christ, and his righteousness wrought and done in his own individual person to be relied upon, & by faith rested in for justification of the Saints to life, without any thing wrought or done in them or by them for that end; this they utterly deny. And whereas the Word proposes Christ the rest of souls, they on the contrary say that he is not to be rested in: They say that we must go through him, as we go through Moses and the Prophets; as thou hast seen in Foxes and Nailors book, called A word from the Lord; where they blame the Ranters, that they never came through the Prophets nor Moses house, nor Christ.

I have in part opened this already; but if thou wouldest (Reader) more fully know their meaning, what it is to go Also what it is to go through, Farn­worth exponds in his Answer. Truths defence, p 69. through Moses and the Prophets and Christ, read but a passage in that book of Fox and Hubberthorne, the title whereof I have formerly given thee, (sc. Truths defence) and there p. 68. l. 24. thou shalt find the meaning, (for he that will understand the language of Cut-purses and pick-pockets, must learn it of their fellows) and there thou shalt find what it is to come through the Law. The Answerer to the Queries says, that many do profess the Gospel and the new law of righteousness, and are not come through the Law. And that is (as he there explains himself) that the Law hath no more power over a man, and that he is dead to it: misapplying that which the Apostle there speaks of, the law of sin, (or sin ruling by the Law to death and condemna­tion) to the holy Law of God, the Moral Law it self, the eter­nal rule of righteousness; as if a Christian should ever be dead [Page 64] to that, and free from that, as not to be bound to observe it. And that this is his meaning, the next page shews; (there in the beginning) he says, the Law and the Prophets were until John, and John until Christ: and bids those that can receive it (that is, understand him) receive it; and if they can, they may: So he says, implying a mysterie, something more then ordinary to be intended by him in that expression. And then tels them, that when they come to go through Moses and through the Prophets and through John to come to Christ, then they shall see the light is but one, sc. the light of Moses and the light of Christ; for that was the question propounded, Whether there were any di­stinction between them? as thou mayst see in that book, Quer. 4. There's just ground of exception against that too; but 'twould be endless to follow them to every by-path. But by this thou seest their meaning, what it is to go through Moses, the Prophets, and John, scil. to go beyond them, and to be dead and free from them.

And the same say those Quakers in their short Answer to the 7 Priests: who stile themselvs those Quakers who shal make all the world to quake and tremble: printed by Calvert, 1654. In the first page of that book, they give good words of the Law, viz. that it is holy, just and good, and perfect and pure. But for these good words, they presently in the next line say, that it is but a Schoolmaster till faith; and when faith is come, we are no longer under a schoolmaster. And this (say they) is wit­nessed amongst us. And in the 8▪ page of that book (speaking of the Moral Law) they say, that's without, and there it shall stand as you are (the Priests) in the first nature; and that (in their tongue) is the perishing nature. Why now, says Naylor and Fox, the Ranters failed, in that though they had a pure convincement, and started up to be as Gods, they did not pro­ceed, they never came through the Prophets nor Moses house, nor Christ. All must be gone through, we must not so much as rest in Christ.

And indeed, what need is there? For if we be once come to be equal with God (as they say) perfectly righteous in our own persons, so that we can perfectly keep the Law, and not sin in any thing; what need Christ, as a Mediator or an Intercessor? and so no need of him for any thing. This one desperate opi­nion [Page 73] is the very cutthroat of Christ and Christianity, and makes Christ (especially as to a believer) of none effect and useless. They are now their own Christs, they have gone through him and beyond him: They have now no more to do with our Sword of the [...] drawn, p. 5. imagined God beyond the stars, and our carnal Christ, which they say those precious and godly servants of Christ would make ap­pear through their heathenish Philosophy.

Nay, beloved Reader, do they not make Christ altogether useless to the Saints, whenas they say, the Elect were never de­filed? as they do in their answer to the 4. Querie, put by Reeve, and answered by Borro and Howgill. And in the answer to the 5. they say again, the Elect are not, nor ever were defiled. And surely if so, no need of a Christ, a Saviour; and if the Elect have no Saviour, none else shall, and so no need of Christ at all: then he came in vain, and dyed in vain, unless it be only to be a figure, an example, (which is the cursed doctrine of the Soci­nians, and which (as in the brief Relation of the irreligion of the Northern Quakers, p. 5. error 13.) stands charged, and not an­swered in the Lancashire-Charge against them. And well may this be their opinion, if every man have a light within him suffi­cient to lead him to salvation, then sure there is no absolute ne­cessity of a Saviour.

Thus doe they offer violence to Jesus Christ our Saviour, making him a meer shadow, a type, a temporary manifestation, to be gone through, not to be rested in; and making void the chief end of his coming in the flesh, and nulling his death and suffer­ings. I might farther manifest this unto thee (Reader) how they offer violence to him by their suspitious expressions, some­times concerning his Divinity, sometimes his Humanity, sc. the truth of his humane nature, calling him the Man of God, urging the words as of the Article; whereas they say God and Man, as in the 8. Article following▪ where thou shalt have them timely exprest. But I am not willing to deal upon suspitions, although there be ground enough to charge them: And I profess I am weary with raking in the stinking puddle of their blasphemous writings. Only I desire thee, Reader, to remind one blasphe­mous position of these men exprest in the last mentioned peece, viz. The sword drawn. In the answer to the 7. Principle, the Quaker says, that whereas they in the Article say, that Christ [Page 66] the man of God, is God and man in one person, it is, says the Quaker, a lye. And I cannot omit (what I had almost forgot) to tell thee what account they make of Jesus Christ; by an expression of one of their eminent Proselytes, given out to an Inhabitant of this City, (one of credit, who will make it good upon oath at any time when lawfully required:) Art thou such a fool (said he) as to hope to be saved by that Jesus Christ that died at Jeru­salem sixteen hundred years ago?

And (to contract) that they do deny salvation by that Jesus Christ▪ (for they cant, they juggle and equivocate, when they speak of Christ;) I say, that they do deny salvation by that Jesus Christ that died at Jerusalem, in that way and whole man­ner and progress as is and hath been taught and professed in Eng­land ever since the Reformation from Popery, is most manifest, not only by what I have here declared, but also by shuffling, avoiding, and not answering those plain questions in these things, by several who well know their opinions, proposed unto them: And by quarrelling with, and snarling at those solid Principles of Christian religion set forth by these godly learned and able Divines, Dr. Goodwin, Mr. Nye, and Mr. Sidrach Simp­son. Yea, and which doth most manifestly discover them to be wicked and ungodly liars and impostors, by their mangling of their words, and rendring them falsly; as thou maist, Reader, perceive by comparing them, when I shall presently give them unto thee. And not only so, but leaving out whole Articles of most eminent concernment, and not so much as mentioning them, because they durst not answer them for fear of being discovered.

  • 1. THat the holy Scripture is that rule of knowing God, and living unto him, which whoso doth not believe, but betakes himself to any other way of discovering truth, and the mind of God, in stead thereof, cannot be saved.
  • 2. That there is a God, who is the Creator, Governor and Judge of the world, which is to be received by faith, and every other way of the knowledge of him is insufficient, Heb. 11. 3.
  • 3. That this God who is the Creator, is eternally distinct from all the creatures, in his being and blessedness.
  • 4. That this God is one in three persons or subsistences.
  • [Page 67] 5. That Jesus Christ is the onely Mediator between God and man, without the knowledg of whom there is no salvation.
  • 6. That this Jesus Christ is the true God.
  • 7. That this Jesus Christ is also true man.
  • 8. That this Jesus Christ is God and man in one person.
  • 9. That this Jesus Christ is our Redeemer, who by paying a ransom, and bearing our sins, hath made satisfaction for them.
  • 10. That this same Lord Jesus Christ is he that was crucified at Jerusalem, and rose again, and ascended into heaven.
  • 11. That this same Jesus Christ being the onely God and man in one person, remains for ever a distinct Person from all Saints and Angels, notwithstanding their union and communion with him.
  • 12. That all men by nature are dead in trespasses and sins; and no man can be saved, unless he be born again, repent and believe.
  • 13. That we are justified and saved by grace, and faith in Jesus Christ, and not by works.
  • 14. That to continue in any known sin, upon what pretence or principle soever, is damnable.
  • 15. That God is to be worshipped according to his own will; and whosoever shall forsake and despise all the duties of his worship cannot be saved.
  • 16. That the dead shall rise, and that there is a day of Judg­ment, wherein all shall appear, some to go into everlasting life, and some into everlasting condemnation.

And now Reader observe, besides, as I said, the mangling of their words, and so perverting the sense (as I could clearly make appear, but that I dare not thrust my dull sickle into the harvest of those worthy and expert Labourers, whose names shall live when their opposers shall rot in obli­vion,) Observe that this Wretch, besides his not answering to any one, but evading and railing, hath wholly left out the tenth and two last. Look upon them again, Reader, and seriously consider them, and then tell me what religion these men are of, are they Christians? And that thou maist not think this the judgment of this wretch alone, thou shalt observe such dealings from his fellows, when they come to questions of the like nature; say nothing, or evade them▪ Good Reader, I must again in­treat thee to read those three omitted Articles, and satisfie me [Page 76] or thy self, why they are left out; but that they are not wil­ling to own and witness, that the same Lord Jesus Christ, God and man in one person (which as thou hast seen before, they said was a lier, is he that was crucified at Jerusalem, and rose again, and ascended into heaven, as the [...]rticle expresses it; and so of the other two. And to add a little to this, do but take notice of th [...] judgement concerning this Christ (for they have ano­ther [...]hemselves) take notice I say what they are charged with in that notable piece before quoted, viz. The Perfect Pha­risee. Their seventh position there charged is, That Christ in the flesh, with all he did and suffered therein, was but a figure, and nothing but an example: Which the Authors of that book thus assert by way of proof (this, meaning the last mentioned posi­tion) is expresly found in their book called Sauls Errand to Da­mascus; also this was written in that Letter which Naylor wrote to one in Lancashire, which was objected against him by D [...] ▪ Marshal, upon account of another principle in it, viz. That he that expected to be saved by him that died at Jerusalem, should be deceived. And this Mr. Jaques, Minister at Bolton in Lanca­shire, sent his testimony under his hand, that he would make ap­pear when sent for.

And they may well be thus bold with him that is a meer nul­lity, a nothing (if their opinion of him were true) for they que­stion (if not deny and destroy) his natures, both divine and hu­mane; for which I will appeal to their expressions: For as for his divine nature, his absolute Godhead, when as the eight Ar­ticle proposed (as before) by Mr. Goodwin, &c. saies, That Je­sus Christ is God and man in one person (which as before) most blasphemously they answer, was a lie. What doth he mean to alter their words, and to call him only the man of God, not God and man, as they express it? Whereas you say in the eight (saith he) that this Christ, the man of God, is God and man in one per­son, it is a lye. If he did believe him to be God and man, would he have altered their words, and given him such a diminishing appellation, as the man of God? a title given to meer creatures. And as for the humane nature of Christ (his distinct, particular, and proper body) do they not deny it? For a query being put to George Fox, Whether Jesus Christ have a body in heaven, and whether it be the same that appeared among men in the flesh, &c. [Page 771] Thou shalt find him answering, That Christ hath but one body, which is (saith he) the Church: and he saies, he remains in the Truths defence, pag. 78. heavens; but he will not say he hath a humane body there.

And being asked (as before) Whether it be the same that ap­peared amongst men? He answers, It is the same that did descend, the same did ascend; not acknowledging any other body, than what did descend. And in the eighty page, being asked, with what bodies the Saints shall arise, and dwell, and live in for ever? And whether every particular Saint shall have a particular body? He answers, The Saints shall arise in that body which Christ doth live in; for (saith he he is the Saviour of the body, he is the head of the body, and the resurrection, and the life of the body, and his body is but one.

So that here thou seest that Christ and the Saints have no di­stinct bodies of their own, and but one common body, all blend­ed together.

And as they thus offer violence to Jesus Christ in his nature and person, so do they also to him, in his death, bloudshed, and merits. This in part appears by what hath been shewed alrea­dy, in their scoffing at our hopes of being saved by that Jesus Christ that died at Jerusalem, and in saying that they are redeemed by the blood of Christ, but not at Jerusalem onely; but (say they) made manifest in us. So that there is something in themselves whereby they are redeemed. Truths Defence, pag. 95. and in the 86. page of the same Book, they say, There is that light and power in every man, which if he take heed to it, and wait within, there he shall find his Saviour. Mark there (within) he shall find his Saviour.

And affirming the elect were never defiled, &c. But it appears further, in that they hold, the sufferings of Christ, now in the Saints, to be satisfactory for sins past, present, and to come. For Howgill and Borr. as thou maist see in their Answer, herewith printed before, to the seven Queries, say thus, Thou blasphemer▪ askes thou knows not what, is not Christ the same now as ever? and is not the sufferings of Christ satisfactory wherever? Nay (which is more horrid) if we take the question and answer together, do they not in effest say (for they will not yet speak out all their mind) that the sufferings of Christ now in the Saints, is all the satisfaction to, or which the Justice of God looks for, for sins past, [Page 70] present, and to come For that (as thou maist see) was the questi­on; and they answer as thou seest.

Are not these men their own saviours? and as they make satisfaction for their sin by their own sufferings, so they hold they are justified by their own righteousness. This also shalt thou find in the last quoted book, in their answer to the 9 query, where they rail upon the querist, for asking, Whether there be not another righteousness, by which the Saints are justified (mea­ning the righteousness of Christ, as in the former query) then that righteousness which Christ works in them, and by them? viz. the saints. For this they most wretchedly revile and rail upon the querist, because he would have another righteousness then the righteousness of Christ, which he works in the Saints, and by them▪

Reader, if thou be a Christian, and knowst any thing of Christ and the Gospel, tell me, woulst not thou have another righteousness than that righteousness of Christ, which he works in thee and by thee? I know thou wouldst have (and shalt, and must have, if ever thou be saved) the righteousness of Christ wrought in thee, and by thee, for thy sanctification: But Truths Defence saies, that the faith of God justifies alone▪ without imputa­tion: and thy im­puted faith (say they) we deny. Page 93. dost thou not look for, and rely upon another righteousness for thy justification, viz. the righteousness of Christ wrought in his own person, and made thine by faith and imputation?

Reader, as I told thee before, so I tell thee again, I am weary with raking in the filthy puddle of their blasphemous opinions, and I will follow them no further here. If thou wouldst be confirmed in this, that these are their received opinions, and more of the same nature, I refer thee to two Books written by those who dwell amongst them, and have most to do with them, and have known them longest, viz. The perfect Pharisee, and The brief relation of the Irreligion of the Northern Quakers, both before mentioned. But as for these men and their opinions; and par­ticularly as to the last mentioned (I profess in the presence of the great God) were I to chuse my Religion, I would rather be a Papist, then of these Quakers perswasion: for the Papist, though he bring in inherent righteousness, and righteousness wrought in us and by us, as the matter of justification yet he grants and owns another righteousness, as necessary (yea as most necessary) viz. the righteousness of Christ wrought in his own person; [Page 71] which these Quakers deny, as thou hast seen. Nay further, in express English they deny it. In their answer to the 15 Query, I own no righteousness but what is of Christ, and wrought by thee. Oh fearful blasphemy against the Gospel! Thus they offer violence to Jesus Christ.

And lastly (which naturally, and must necessarily follow) they offer violence to all the ordinances of the Gospel. As they deny an outward Christ, or a Christ without (as they call him) so do they deny all outward ordinances. So Fox and Nailor in their book, [A word from the Lord] We deny them whose law is without, their law without, their Church without, their baptism prayers and singing without, their Christ without, their righteous­ness without, &c. If they had denied that which is only without, they had said somthing; but thou seest it is otherwise, here's all outward ordinances, worship, and Christ, and righteousness without, struck off at one blow.

And those Quakers before mentioned in their Answer to the seven Priests say, that who are of the Lord are freed from the ordinances of men (so they call Gospel-ordinances) and out­ward means; and for it most wratchedly abuse these words, For where the Spirit of the Lord is, there is liberty. And Truths Defence says, p. 68. That when the life of Jesus is made manifest, the substance of all figures is come, there is no more observing them. And two lines after they say, Who are here in their state denies all the carnal outward observances and traditions. And in the 32 page of that book they say, (speaking of the Ministry) that they bewitch men, in telling them of carnal meanes; and call Ordinances a graven image and an Idol: and as for Baptism in particular, they say, Christ did not send forth his Disciples to sprinkle a little dirty water upon childrens faces, as your filthy dreamers do: and they say Christ did not mention any water to his Disciples when he sent them forth. So that here is no baptism with water at all, neither for one nor other; and thereupon call it a beastical tradition, which was never commanded. Truths Defence, p. 98. And in the next page, being demanded whether Christ did not institute his last supper with bread and wine? For answer they tell the Querist, The cup which thou drinkest we deny [...]or thy cup is the cup of devils and thy table is a table of devils which is an idol and an imitation, and thy sacrifice is to [Page 80] devils, and not to God. And as for Prayer, I suppose (Reader) if thou wouldst pray to God for any thing, thou wouldst pray to him for Grace: but that they say is a tempting of God, be­cause the grace of God hath appeared to all men freely. Truths Defence, pag. 65. Indeed they speak it there of all means in generall; And many can witness their expressions in this kind.

Reader, I have done with this; and I suppose in these few lines it appears that they offer violence also to all the Ordi­nances of the Gospel. And now what sayst thou to the whole matter? Are not these, thinkest thou, these Locusts that are come forth upon the opening of the bottomles pit, mentioned Rev. 9. with whom comes forth a smoak by which the sun and the air are darkned? Read there their description: Certainly the King that rules in them and over them, is no other then that Abaddon, Apollyon, mentioned there v. 11. Vastator, that destroyer, that dissolver (as the word signifies) of all religion and duty. And surely were I perswaded that the Book of the Revelation were written for the Meridian of England, I should be also perswaded that these were the Beast mentioned v. 13. to whom was given a mouth speaking great things and blasphemies, who opened his mouth in blasphemy against God, to blaspheme his name and his taberna­cle, and all that dwell therein. Never men spake higher bla­sphemies with more (or so much) confidence and impudence against God, and Christ, and Gospel, then these wretches do, except those that are profest enemies to Christ and Christianity. And therefore so much the more abominable, in that under the name and vizor and disguise of Christian religion, they dissolve and destroy all. Which is that which makes it a mysterie of ini­quity, and is indeed the very name and title of that great De­ceiver, The Antichrist, Rev. 17. 5. Upon her forehead was writen a name, Mysterie, Babylon the great, The mother of harlots and abomination of the earth. And though he hath horns like the lamb, yet he speaks as a dragon, Rev. 13. 11. And he doth great won­ders, so that he maketh fire come down from heaven on the earth in the sight of men, and deceives them that dwell on the earth, by the means of those miracles, v. 13, 14.

But, Reader, there is one mark of the Beast upon these wretches, which I must needs mind thee of before I leave them, [Page 73] which I find in the first of Tim. 4. beginning, which because it so fully sets them forth, I'le give thee in the words, Now the Spi­rit speaks expresly (and therfore you may expect it) that in the lat­ter times some shall depart from the Faith, giving heed to seducing spirits, and doctrins of Devils speaking lyes in hypocrisie, having their Consciences seared with a hot iron, forbiding to marry, and to abstain from meats, &c.

They speak lies in hypocrisie, and whats this? But to dissem­ble, and to deceive, to jugle and play the cheater, speaking one thing, and meaning another, to speak plain words, that other men use; But with a reserved sense to themselves of their own coyning: So that no man knows how (in an ordinary way) to understand them, they pretend to speak and approve of the truth, but they lie and play the deceivers, not using words in that sense they are usually taken, and commonly understood. And if ever men were guilty of this kinde of hypocrisie, these Qua­kers are. It would be endless to trace them all along. I'le in­stance in one or two, by which thou maist judge of them in o­ther things they speak.

Its usual with them to say they own the Scriptures, yea we confirm, we establish the Scriptures, &c. Yea that they do, And they witness the Scripture. Now an honest man (that means plainly) would think, that they held forth nothing but what is in, and agreeable to the Scriptures: and that they did believe the Scriptures (which we call our Bible) to be the writ­ten Word of God. And the rule of a Christian to walk by in things to be believed and practised: And that whoso walks accordingly shall be saved. And that whoso doth not, cannot be saved. Thus I dare say honest plain hearted men, would think by those words, to be their meaning. But these wretches speak lies in hypocrisie: they mean otherwise, they say in ex­press words elsewhere, The Scriptures are not the Saints rule of knowing God and living unto him. Answer to the first Principle, in their sword drawn, here before Printed, I will not quarrel them as I might, for mangling the Principle, and so altering the sense: But what sayst thou Reader to their own words, do these men establish the Scripture in thy sense, and the usual sense of that word, do not they presently say that to affirm the Scriptures to be the Rule, is to put darkness for light, and light for darkness. [Page 74] What mean they then by the Scripture? Not the written word without, But that word (that light) that is within; and which every man hath that comes into the world; but that some stiflle it. This is the Rule. This is the Scripture. The Scri­pture Short Answer to the Priests, p. 15. in its right place, The Scriptures are not laid aside (say they) but witnessed every Scripture in its place, i. e. within. So they pag. 13, 14. Let all see, say they, you to be lyars, whether we do no set the Scriptures in the heart of every one. How, they tell you in the next words, For, say they, every one having the light within, which shews his evil deeds, which light is his condem­nation that hates it: (And brings up to salvation, where follow­ed, as elsewhere often) And this say they is Scripture within. The Scripture without is not their Scripture: We believe his Truths defence p. 10. Doctrine (say they) not an outward testimony; And pag 43. by way of reproach. Thou saist it, because the Scripture saith it. Nay do they not in page 90 of the same book, answer to the se­cond querie, call the letter of the Scripture dust: And calls him Serpent for asserting the word preacht, as the means of Faith, Serpent like (saith he) thou feedest upon dust. And in the next page, Answer to the fourth query; All thy hearing, and all thy pratling of that which thou callest the word, by it thou shalt never get Faith (which is the gift of God) but it is all the Serpents meat which feeds thee, thou serpent, which art curst above all the beasts of the field. And do not they say page 104 of that book Answer to querie the thirtieth, That their giving forth of pa­pers, or printed books, it is from the immediate eternal Spirit of God. And then what difference between their stinking rotten blasphemous papers, and the sacred Scriptures: Yea (to make up the measure of their blasphemie) do they not say, the Short Answer to the se­ven Priests, p. 20. same spirit which gave forth the Scriptures, which gives forth now, is as true as the Scriptures, and not contrary to the Scri­ptures. The charge being against them for magnifying papers equal to the holy Scriptures, what damnable hypocrites are these, to say they establish the Scriptures; If we take their words in every honest mans sense. But what mean these hy­pocrites then, in saying they establish, and they confirm, and they witness the Scriptures; Why forsooth it pleaseth their God­ship, and Christship (or rather devilship) to speak from their eternal spirit, in the Scripture language, and so add their Autho­rity [Page 75] to it, as the Papists; The Scriptures are but as Aesops Fa­bles with them, if not allowed of and confirmed by the authority of their Church, Or else they establish it by asserting it to be within them in the power of it. (For I would allow them all fair interpretation.) But I pray, are not the Scriptures truth, and the written and sacred Word of God in themselves, whe­ther man doth believe or entertain them, yea or no? Doth mans believing them, make them the Word of God, more then they were before? Its true, as to his comfort or advantage that re­ceives them not; to him they are not, as the Word of God. But in themselves they are, and will be, though all men in the world reject them. They speak lies therefore in hypocrisie, in saying they establish the word. But further (to discover their ly­ing hypocrisie) they speak not forsooth from the letter of the Scripture, i. not as taught by or from the letter, i. what they get by reading of the Scripture in the letter. No: though the Scripture had never been written, they could have spoken as they do, from and by the eternal and immediate and infallible spi­rit. But oh ye hypocrites: I'le ask you a question, did our English Translators of the Scriptures, teach the eternal Spirit to speak English? Or (if you would speak without lying) Did you ne­ver read the Scripture in our English translation; that you speak the very words for the most part: except your canting lan­guage, from Jacob Behmen (as the straying of Eves minde and lust into the visibles: and being redeemed out of the perishing na­ture; and such like stuffe) will any man believe that the spirit (which gives the gift of utterance and expression) could not have spoken the same truths, in other English; As every one knows, may be done, and yet keep the same sense and truth? But it must pedantically teach you (like school-boys) to speak so by rote? Fye for shame, It smels, leave your hypocritical lying, and do not so poorly and basely belye the spirit, and speak a­gainst that light which is within you.

But once more (and a little further to this) what leads your Holiness forth to speak in Scripture language? Is it not hypo­crite-like, that thereby you might catch poor simple, plain­hearted people in your snares, who having a due and reverent esteem of the Scriptures, you allure by pretences of establishing the Scripture to insinuate those poisonous doctrines, which I [Page 76] have before discovered you to be guilty of? As for Anti­christs other two Doctrines of forbidding to marry, and ab­staining from meats, I shall not now prosecute, I may speak of that when I shall a little open the effects of their teachings!

But before I speak to that, I shall but suggest my appre­hensions of the end these men may have in their underta­kings, and on whose errand they are come: I will present them, and leave them to thy judgement.

They may come in their own, Anti-christs, or the Devils errand▪

First, they may come in their own, to cheat the people of the money, and this hypocritical lying too: For though they raile upon Ministers, as Preaching for hire (which who so doth, let him answer for himself) yet they themselves do teach, That where they have planted and sown, there they may reap: Which in plain English is this, Those whom they have seduced, they may take money of: and whether they do or no, time will discover: Sure I am they have necessary supplies for nature, which some able Ministers have not: and no doubt a large Diocess which these ramble over, will yield more then any particular Parish. And they plead hard for Community; for in their Answer to the seven Priests, page 22. whereas it seems they had charged them with reading for it.

The Quakers there answer and say, Here you are against the Spirit of life: For (say they) they that did believe▪ were of one heart; and they that do believe, are born of God; and amongst such there was no oppressor, no taskmaster; and its said all things were common, and no man said, this is my own: And conclude thus, You who are not come to Christs Doctrine, who is not come to give your coat, yet who hath two, you we deny.

So that though they come not for money before-hand, they can take it afterwards; and though (with the Fryars) they may not touch money, they have a poak in their sleeve, into which if you put it, some can take it out, and know what to doe with it. So that this may be one end of their coming.

[Page 77] Secondly, they may come upon Anti-Christs errand; and not much improbable; for Lancashire and those parts, is as fa­mous for Papists as Witches; and on good grounds we may con­ceive them to be Anti-Christs factors, if we consider their do­ctrins: For any intelligent Reader may easily discover the do­ctrines of Ʋniversal grace, Free-will, Satisfaction by our own sufferings, Justification by inherent holiness, Ability to keep the Law, Perfection: Nulling the Doctrine of Original sin, and the Popish real presence. All which, with some other things, I in­tended particularly to evidence from their writings; but I fear, being too large. There are many other wretched opinions of theirs, worse then the Papists, which others have discovered from other of their writings, which I have not seen; and I leave it to others who have more strength and leisure, if they see cause, to discover to the world. And truely it is not improba­ble that some of these fellows themselves may be of the Popish tribe, and Schollers, though professing themselves mechanick; for is it not usual?

And there is a notable story to this purpose lately printed, al­led The false Jew, wherein is expressed his designe, and his dis­covery, from his own acknowledgment, how that he was sent over from Rome by a special order from the Jesuits, and with personal unction, and benediction from the Pope; and how one while he was to have come over under the notion of a Tailor, with direction to joyn with the Anabaptists, and to preach Notions. But now he came over under the pretext of being a Converted Jew being an excellent Hebritian) and circumcised at Rome for this purpose. To what, and whither will not a de­luded spirit lead a man! And in that relation you shall find how he joyned with the Anabaptists at Wrexham▪ and was rebaptiz­ed by them, where he preached notions among them: Amongst others this was one, That that place, Luke 17. 21. where it is said, The Kingdom of God is within you, he gave this as the most proper sence of the Original, sc. The Kingdom of God is so within you, as that it is not without you in Forms and Ordi­nances: with which interpretation he said Lieutenant Col. Paul Hobson ▪a Teacher among the Anabaptists) was mightily taken▪ How many flies may the blind man swallow.

[Page 78] Another design of this deceiver, was to bring the authority of our Translation of the Scripture into question. And pre­vailed so far that some of them entertained scruples about it. But now the design is new moulded. And now, not trans­lations onely, but all outward Scriptures must be denyed and re­jected. And these men can from their infallible spirit make new ones. Witness the daring boldness and impudence of these Quakers, and their hypocritical lying, and belying the Truths defence, P. 39. Scriptures. For Fox, and Hubberthorn, in their book bring in these words, Take heed to the light of God within you. And not onely produce them in another character (the same with their Scripture quotations) But also urge them as the A­postles words thus: sc. As the Apostle said, Take heed to the light of God within you. Neither citing what Apostle, or where▪ As indeed, 'tis no where in all the Scripture And Farnworth in his late piece of womens speaking in the Church; Printed by Calvert 1654. In the head of his discourse, where usually in printed books the Text is placed: He hath these words in a distinct character, as his Authority for his fol­lowing discourse. But the spirit of truth may declare through the Temple, and dwell in it, which the world cannot receive. And then quotes, 1 Cor. 6. 19. & Joh. 14. 16, 17. Now what man in the world can finde any such words as the former part, in all the Scriptures. Should we add to, and mangle the Scri­ptures thus; how should we be curst and raild at: as well we might, by every true Christian; but not by these men.

Indeed Reader 'tis manifest, these mens intents are to fetch people off from the Scripture altogether: That so the Au­thority thereof being rejected; they may be the better pre­pared upon a new assault (in another disguise) to entertain the infallible Authority of the Romish Chair. For the same course the Papists take to render them of small esteem: do these men run. For the learnedst of them, pick out all such places as seem contrary one unto another: and urge them to the people: denying to any a power of reconciliation; refer­ving that to their own un-erring spirit And from thence assume a power to make the whole Authentical; or other­wise. And do not these men the same? It may therefore be very probable, (all forewritten considered) they come of Antichrists errand.

[Page 79] And thirdly and lastly, They may come of the devils errand. He hath many messengers and servants, and some serve him more eminently and immediately then others. And they are Hereticks, False Teachers, and Seducers. I shall take this for the present granted. And that these men are sent by him in a more especial manner is extremely probable.

If you consider the manner of their coming, and their mat­ter. Their matter you have seen, sc. reviling, railing, re­proaching, lying, falsifying blaspheming, &c. And for the man­ner, entitling the Eternal, Holy, most pure, and unerring Lord God to all these horrid abominations. Being seconded with pre­ternatural obsessions, possessions, & operations upon the bodies and spirits of men women and children, by violent impulsions, motions, and actions. The parties being so carryed on, without confederacies, and fore-contrived designes: And meerly patients in the business: and not able to withstand them: And being for confirmation of such diabolical doctrines: must needs be the devils operations. For this is a sure Conclusion. The blessed spirit of Truth will never give testimony to lies. And in­deed the very nastiness and beastliness of their quakings (purg­ing upwards and downwards) with most distorted gestures, may easily perswade, they come from that unclean spirit. And that they are swinish possessions: not divine raptures. I shall not enter upon discourse of these things: It hath been done by others. I shall therefore give the Reader in two stories from the North, which may give some satisfaction in this par­ticular. Both stories I have taken out of the Mirrour for Saints and Sinners, written by that industrious servant of Christ Mr Samuel Clark Pastor of Benet-Finck London, the second Edition.

The second story is by him contracted, and I was the more willing to to take it so: to save labour. I had the story it self at large in print: but having lent it forth could never recover it.

The first is this.

ANno Christi 1653. about the month of October, came some Quakers out of the North into Wales, about Wrex­ham, endeavouring to win some professors to their party. Their principal design was to disgrace the Ministry and all publike Or­dinances. [Page 82] They held Universal redemption, Free-will, and falling from grace: They published that all men have the pure seed of God in them, boasting that themselves were perfect, and without sin; that they knew at the first sight, sincere Christians from hypocrites. At meetings after long silence, sometimes one, sometimes more, fell into a great and dread­full shaking and trembling in their whole bodies, and all their joynts, with such risings and swellings in their bellies and bow­els, sending forth such shreekings, yellings, howlings and roar­ings, as not only affrighted the spectaters, but caused the dogs to bark, the swine to cry, and the cattel to run about, to the astonishment of all that heard them. By these artifices, one William Spencer was drawn to leave the Church, and to fol­low them; whereupon at several times he fell into the same quaking fits; and lying with one of them three several nights, the last night being much troubled, and not able to sleep, upon a sudden he heard something buzzing, and humming about the Quakers head like an humble-bee, which did sore affright him, whereupon he sought to rise; but the Quaker perswaded him to lie still, and immediately there arose a great wind & storm, which shook the house wherein they lay; which adding much to his former fear, he again attempted to arise; but the Quaker still pressed him to lie still, perswading him to expect the Power to come (which they often promise to their Proselytes) and there­upon he again heard the former humming noise, which more and more terrified him▪ so that he strove vehemently to rise; but the Quaker laid his head upon Spencers shoulder, and did blow hard like the hizzing of a Goose several times towards his face, or mouth, which made him leap out of his bed in a great astonishment, crying for a light, and guide to conduct him to a neighbours house: and upon this occasion left them all together; testifying the truth hereof to the Quakers face, before many witnesses, the Quaker not denying it, attested un­der several hands.

[Page 81] The second, which is a story published by one that was se­duced and possessed, and is set forth by himself by way of re­cantation and admonition.

IN May last, 1653. in Kendal in Westmerland there was one John Gilpin, who was very desirous to associate himself with the Quakers at their meeting; and speaking with one of them about it, he much encouraged him to hold on his purpose, and accordingly he went to them, when one Ch. Atkinson was speaker, whose drift was to deny all Ministerial Teaching and Ordinances, together with all Notional knowledge gained by the use of such means, and to become as if they had never learn­ed any such thing; and now to be taught of God within them­selves, by waiting upon an inward light, which (as he said) lies low hidden under the earth, viz. The old man which is of the earth, earthly.

Gilpin was immediately so taken with this new doctrine, that he resolved to close with them, was afraid to read any good books, or hear any preaching Minister, or to call to remem­brance any thing which he had formerly learned concerning God, Christ, his own estate, or any other subject contained in the Scriptures; for they told him that all such knowledge was but Notional, carnal, and hanging upon the tree of knowledge, adding, Cursed is every one that hangeth on this tree.

One of them told him, that Christ was as man, had his fail­ings, distrusted God, &c.

At his next meeting, the Speaker urged him to take up the Cross daily, saying, Carry the Cross all day, and it will keep thee at night. He urged him to hearken to a voice within him, spake much of a light within them, which Gilpin not yet finding, was much troubled, desiring that he might fall into quaking, thinking that thereby he should attain to the immediate disco­veries of God to him. And accordingly shortly after as he was walking in his chamber, he began to quake so extremely that he could not stand, but fell upon his bed, where he howled and cryed in a terrible and hideous manner (as others of them used to do,) yet was he not afraid, but looked upon it as the pangs of the new birth. After half an hour by degrees he ceased from houling, and rejoiced that now he could witness against the Mi­nisters [Page 82] of England as false Prophets and Priests of Baal. All the night after he was much troubled with dreams about his sins; and when he awaked, he thought thereon; he perceived some­thing lighting on his neck, and giving him a great stroke, which caused much pain; and so a second, third, and fourth, each less then other, descending till it came to the middle of his back, and then he discerned something to enter into his body, which Satan suggested to be the Spirit of God like a Dove, and he thought he heard a voice within him saying, It is day; adding twice, As sure as it's light, so sure shall Christ give thee light.

Two or three days after he waited for more light, and walk­ing in his garden, he lay down with his face to the earth, at which time his right hand began extremely to shake, and he was in a great rapture of joy, apprehending it to be a figure of his spiritual marriage and union with Christ: Then did the power within raise him, and set him on his feet, and afterwards laid him on his back, brought his sins into his remembrance, causing his hand at every sin to strike the ground; and he heard a voice saying, Now is such a sin mortified: then was he per­swaded that all his sins were mortified at once. Then rose he up, and it was said to him, Ask what thou wilt of the Father in my name, and he will give it thee. Then said Gilpin, What shall I ask? It was answered, Ask wisdom in the first place. Then he desired that such things might be given him as made for Gods glory, and the good of others. It was answered, that his request was granted, and that he should be endowed with the gift of Pro­phesie, and singing praises to God.

Presently after he went to another of their meetings, where Atkinson was again the speaker: with which he was more af­fected then formerly, for that (as he conceited) he could inwardly witness to what he spake. Atkinson having done, one John Aud­land spake; in the time of whose speaking Gilpin was by the Devil within him, drawn out of his chair, and thrown upon the ground, where he lay all night; all which time his body and members were all in motion, being turned from his back on his belly, & so back again several times, making crosses with his legs, and his hands moving on the ground as if he had been writing, and he heard (as he thought) a voice saying, that that writing [Page 83] with his hand on the ground, signified the writing of the law in his heart. Then were his hands moved to his head, and he heard a voice saying, Christ in God; and God in Christ, and Christ in thee. Which words he was compelled to sing forth in a strange man­ner, and with such a voice as was not his own; he sung also di­vers phrases of Scripture, which were given into him. Then the Devil raised him up, and bade him be humble: then brought him on his knees again, and he heard the voice saying, Stoop, low, low! and when his face was almost at the ground, it said to him, Take up thy cross and follow me.

Then rising, he was led out of the house by the Devil at a back-door to the River, and back again, and then into the Town, where he was drawn down the street, to adore that he knew not. Whereupon two of them that followed him, said, Whither will you go? this is the Fidlers house. Gilpin an­swered, Be it whose house it will, Christ leads me hither, and hither I must go. Then was his hand forced to knock at the door, and a voice bade him say, Behold, Christ stands at the door and knocks. The Fidler opening the door, he went in, and taking down a Base-Viol, he was forced to play on it and to dance. Whereupon he questioned what power led him to such actions? and the voice presently answered him, This is not because I love Musick, for I hate it; but to signifie to thee what joy there is in heaven at thy conversion, as also what spiritual melody thou shalt have hereafter.

Then was he led out of the house, and carried through the Town, being forced, as he went, to proclaim, I am the way, the truth, and the life. Then went he to his own house, and there by the Devil was thrown down, and forced to make cir­cles with his hands; the voice telling him, that he was now putting off the old man. His hand also was forced to take up a stone which lay on the floor, which he thought to be like a mans heart; and the Voice told him, that Christ had taken that stone out of his heart, and given him an heart of flesh. Then holding it forth to the spectators, he was forced to say▪ Except you see signs and wonders, you will not believe. And throwing the stone amongst them, he said, Lo here is my heart of stone.

[Page 84] Then was he cast upon his back on the ground, and the voice said, Thou shalt have two Angels to keep thee, and immedi­ately two Swallows came down the Chimney, and sat on a Shelf near him; whereupon he cryed, My Angels, my Angels, and withal he held out his hand to them, expecting they should have come to him, but they flew up the Chimney again, though the Doors and Windows were open. Then was he carried upon his hands and knees out of the doors into the street; and when his wife would have stopped him, he said, he must not be stopped, he must forsake wife, children, and all to fol­low Christ.

Thus went he up the Street, thinking that he bore a Cross upon his neck, till some pulled him out of the mire and dirt, and by force carried him into his house; whereupon, pointing at one of them, he said, Christ points at thee, Thou art a wicked woman, and hast hindred the work of the Lord. Then the voice asked him, Where is thy Cross? upon which he thought he saw a visible Cross hanging in a thred, which with his hand he put behinde his neck. Thus he continued till the Evening, when many of the Quakers coming to him, said, Be lowly minded, and hearken to the voice within thee; and so they left him, his strength being almost quite spent with his restless­ness.

His wife and family going to bed, he remained alone, when he began to question whether these strange actions were divine or diabolical: whereupon he trembled, and his hand was forced to take up a knife which lay by, and to point it to his throat; and the voice said to him, Open a hole there, and I will give thee eternal life. But he threw away the knife, and his wife com­ing to him, at her perswasion, he went to bed▪ and all the night after he assured himself, That he was possessed of the Devil; and in the Morning he roared and cried out: Now the Devil is gone out of me; at which instant, he and his fa­mily heard it thunder, though no others heard it.

Shortly after the Devil came to him again, and told him, That it was Satan that had possessed and seduced him hither­to, but now Christ was come, and had cast out Satan; and told him also, That what he had done the day before, was in obe­dience [Page 85] unto Satan; and that as he had served Satan the day before in his cloaths, so now this day, he must undo all that he had done in his shirt, in obedience to Christ; whereupon he rose out of his bed, went into the Street in his shirt, but some stopped him; whereupon the Devil within, told him, That he must be carried into the house by four women, or else, That he should for ever stand there like a Pillar of Salt, as Lots wife did. Then four women carried him into his bed; whereupon he told them, That the day before he had been doing the Devils work, but now he must do Christs work, &c.

Then he fell to acting in his shirt upon the bed, as he had done the day before upon the floor, Playing topsie-turvey from one bed to another, the Devil biding him not to fear; for, saith he, I will give thee strength. Then it told him, That the day before the Devil bad him bare his Cross, but now Christ bad him lay it aside, for Christ takes no pleasure in Crosses; nor will be worshipped, as yesterday he had done. It said fur­ther, Yesterday the Devil made thee lie all day long on the ground, but now I have provided a bed for thee; for my yoak is easie. He promised also to give him Bread of Life to eat, and Water of Life to drink; and that out of his Belly should flow Rivers of Living waters. Then were his Teeth moved, as if he was eating, and he thought that he felt in his Belly a flowing up and down of waters. He was told also, That yesterday the Devils Angels waited on him; but now Christs Angels should guard him: Hereupon he saw two Butterflies in the Windows, and his hand was forced to take one of them, and to put it into his mouth, which he swallowed down; then he was moved to take the other, and put it to his Throat; and he was told, That it should enter in there; For (saith the voice) nothing is impossible to him that believeth. Then he was forced to make circles on the bed; whereupon he began to suspect, that he was acted by Satan; and there­upon in great fear cried out, Lord what wilt thou have me do? But the Devil answered, It is too late to cry unto God; for sen­tence is already passed against thee▪ Hereupon he lay down in despair; but presently the Devil told him the third time, That it was a white Devil that deluded him this second time; but [Page 86] that now Christ was come indeed, and would cast him out; and accordingly he thought the Devil was ejected: But then all his members fell on working, as if the pangs of death had been upon him, the voice telling him, That they were the pangs of the New birth; and that now Christ was new born in him. Thus he continued a whole day, and the Devil told him, That now he should work wonders, and cast out devils in Christs name. Then came in two of the Quakers, to whom he said, I have two Devils cast out of me; but now Christ is in me of a truth. Then said the Devil to him, I was crowned with a crown of thorns, but I will crown thee with a crown of glory; and bad him set his fist upon his head, Which (saith he) to the standers­by, shall appear as a glorious crown When he did this, he ask­ed them, what they saw; they answered, nothing: Whereupon the Devil told him, That they saw the Crown on his head, but were so striken with admiration, that they could not express what they saw. Then the Divell bad him tell one of the Quakers, That he had a Devil in him, but he should cast it out; and, that he should quake and tremble, which accordingly he did: Then the Devil bad him to speak to him to fall flat on the ground, which he did, and presently rose again; whereupon Gilpin asked him, Whether now the Devil was gone out of him? to which he answered, not; but the Devil told him, That he was now ejected, &c.

A while after he began again to question, Whether in all this he were not deluded by Satan, which made him fall into a great fear; and then the Devil told him, That all this while he had been serving him, and blaspheming God; and that now it was too late to repent. Hereupon he fell into dispair for a time, Thinking that every thing, which he either saw or heard, was the Devil, that came to fetch him away: Sometimes he thought▪ That he should be taken away in a flame of fire; o­ther times, That the Earth would open, and swallow him. Yet at last it pleased God (as it seems) to give him repentance and peace in his Conscience; whereupon he published a Nar­rative of these things, to discover the danger of these ways; and to be for Caution to others, to take heed how they go out of Gods ways, and forsake his Ordinances; least falling into the error of the wicked, they decline from their former stedfast­ness; [Page 87] and least not receiving the love of the truth, that they might be saved, God gave them over to strong delusions to believe a lie.

This is attested under the hand of the Major of Kendal, the Minister, School-master, and some others.

And now Reader are not these Arguments of Diabolical Possessions; and in the last story, was not the Devil many times devout, as it were, and seemingly-humble and religious: I wont enlarge. But remember, the Devil will advise to some good things, with a purpose to deceive. And there thou maist read our Quakers Mortification, and the end on't, sc. to o­verthrow Religion.

And thus you see on whose errand these men come, and whose work they do; either their own, the Popes, or the De­vils, or all three. But sure not from God▪ it being his, nei­ther for matter, nor manner; and they having no call, either ordinary, or extraordinary: For besides the no-satisfaction given to us by them, before the Magistrates in this particular (which they all attest) a Merchant of this City upon the Road discoursing with one of them, and demanding of him what miracles they wrought to justifie their extraordinary call; he answered, We do work miracles, but thou hast no eyes to see them Much after the conceit of a dame of this Town (now of▪ the gang) who some few years since, having some conference with one, once a Minister in this City, from whom I received it. She affirmed she was God. Why then, said he, you can do all that God can do: I can said she. And there lying upon his Table a Greek Testament; why then, said he, make me such another Book as this is. To which she replied, It is done. Let me see it then said he, where is it? In my fancy, said she. And indeed this is a short Summary of all their Religion; it is all in their fancy, and no where else. I thought to have set forth the effects of their doctrines (for their fruits discover them, and will do more and more) As breaking the bonds of duty in all relations, which we evidently finde here already, Husband and Wife, Parents and Children, Masters and Servants, Magi­strates and Subjects, Ministers and People. I need not instance, it is so evident; though I bless the Lord, I finde it not in my [Page 88] Family, nor Congregation: And I look upon it as a singular mercy.

There are one or two things which seem to take much with people, sc. The multitude of followers; and the effect of their teaching; in prevailing with people to lay aside pride, and worldly contentments. I will say little to the first; not much to either.

To the first: Novellism is the reigning sin of this age; the multitude are as unstable as water; they are led by opinion; run for company; and are sufficiently ignorant. And for those few, who seem to know more then others, and pretended to Religion: They are for the most part (if not all) very fana­tick▪ and withal proud of their knowledge, and self-conceited. And stepping beyond their line and call, to teach others; by degrees have come to scorn to be taught by others: And at length (as error is fertile) they have come to slight all outward Ordinances, as too gross and carnal for their more refined spi­rits: Which hath been nurst and cherished by some flattering Teachers, which they heap up unto themselves, for that pur­pose; All others being an abomination to them.

And now if such as these be given up of God to delusions to believe lies, Is it a wonder? I conclude this, Multitude of followers is no Argument of truth. If so, Antichrist were the best Christian; and St. Peter, 2 Epist, 2 Chapter at the be­ginning, tells us, We must look for many Seducers, and many followers.

As for the second, Laying aside pride, and worldly content­ments. Laying aside Apparel, is not always laying aside pride; nay, may not the putting off Apparel, be the putting on of pride? What else prompted the Pharisees to disfigure them­selves, and to look ugly? But that they might appear to men to be religious; that they might see, they fasted and exercised acts of Mortification. Was not this pride?

I could enlarge here; but I will not; because I fear too large already. But may not an unknown Devil go forth to make way for more? What may the meaning be of that, Luke 11: 24, 25, 26. Of an unclean spirit going out of a man, and re­turning again, findes his house swept and garnished; and then goes and takes seven Devils worse then himself, and they en­ter [Page 89] in and dwell there; And so the mans end is worse then the beginning. Worse then when that unclean Devil was in him▪ Cannot the Devil change sides and shapes, and gain by it? What think you of the mortifications, pennances, whippings, fastings, pilgrimages, &c. of the Papists, is not (think you) the Devil well pleased with it? Doth not he farther it all he can, to confirm them in their Superstitions and Idolatries: and to draw others to their perswasions? It is but one De­vil giving way to another (or more) to advance their masters service; and if there be not seven Devils in these mens hearts worse then that one Devil upon their backs, Let all men judge, by what I have discovered.

If ever men were possessed with spirits of lying, railing, proud censuring, blaspheming, dissembling, equivocating, preva­ricating, forging, and falsifying the writings▪ both of God and men; These men are.

Reader, I suppose, I have demonstrated all this clearly to thee; I will give thee but a Testimony of one of their own Countreymen (that knew them sooner, longer, and better then I have) concerning their excellency in the first, and I shall hasten to an end. And it is the Author of The brief Relation of the Irreligion of the Northern Quakers; Who in his Pre­face professes he hath not aggravated any thing, nor made a mountain of their mole-hill. And he tells the [...] ▪ that those who are acquainted with them, know, that what he hath said, is rather a mole-hill to their mountain. And he in 24, 25, pages of that Book says, Many of them will be as ready to say, and unsay any thing, as if lying was a vertue. They make no Conscience of raising false reports, against those especially who do any way oppose them: Witness that lying Pamphlet of Sauls errand to Damascus, wherein there are a hundred un­truths, as may be proved by a hundred witnesses. It is, saith he, the Testimony of a faithful Minister of Christ concerning them. Not in half an hours discourse, with most of those I have discoursed with, but you shall finde plain and down­right lies. Some of them, saith he, have come to my house, and said, they had a message from God to me. Upon my speedy demanding it, they have point-blank (almost in the same breathing time) denied it.

[Page 90] When some that have been in some measure able, from the Word of Truth, to manifest their errors, have discoursed with those Wells without Water: Though themselves have stood like men inwardly convicted and ashamed, utterly unable to gainsay, and sometimes totally silenced, and as mute as fishes. Yet when these Champions of Errors have gone away, they have boasted of their conquests, and how gloriously they had foiled, and stopt the mouthes of their adversaries.

Thus, saith he, wholly by lies, lying Doctrines, lying Revelations, lying Wonders, lying Reports, they do endeavor to build up the Kingdom of the father of lies amongst us. And for a close of all (and for a further manifestation of the im­postures, juglings, and prevarications of these men) I propose to be considered by any rational man or woman in the world; and let them satisfie me, or themselves, in their own consci­ences, What may the meaning of that expression of theirs, so often uttered among their Proselytes, and sometimes in the hearing of others, be, That they have something to deliver to the world, which it is not yet fit to receive? I do not remember whether I have proposed this already: But if I have, it is worthy again to be remembred and considered. And I say, let any one tell me, what it can mean; but some such despe­rate and horrid opinion▪ which should they yet publish, all true Christians would abominate and avoid them. Some such a one as this, which they have whispered into those whom they have made sure to their party, sc. That they are not such fools, as to hope to be saved by that Jesus Christ that was cruci­fied at Jerusalem above sixteen hundred years ago. And then let any man judge, whether these be not the men the Apostle Peter prophesies of, in his second Epistle and the second Chapter.

I have done my work: It remains now for thee to do thine; which is to make a wise improvement of all to thy self. Of the Mystery of Godliness; to make it thine own, by get­ting an interest in it, and in walking according to it. Of un­godliness; by avoiding, and eschuing it, and the fautors and abettors of it. In doing whereof, God will have the glory of his Free-grace; and thou shalt have the comfort, the benefit; And my self the end, my labor.

[Page 91] Onely according to promise, I am here to give in the copy of certain Queries, sent to the Ministers of this City; by the two Quakers, Howgil and Burrough.

To all you who call your selves Ministers in the City of Bristol, and hath taken the Office upon you.

Query. 1. WHether have you that light, that lighteth every one that comes into the world, which is the light of Christ, yea or no? And if so, then why do you deny and say, he hath not enlightened every one, which light doth teach and guide all that love it, to God; and condemns them that disobey it, as Christ saith who is the light?

2. Whether there be any condemnation, but the light which Christ saith is the condemnation of them that hate it?

3. Whether they be not Antichrists that acts those things now which Christ Jesus forbad? then seeing Christ forbad such things then as you uphold now, did he deny them then, and justifie them now, or did he cry wo against them then, and justifies now? As have the chiefest places in the Assemblies, as you have inward and outward, who sits high in your imaginations and thoughts, and are called of men Masters?

4. Tell us what Christ that is that hath made you free, who you are made free by, seeing you act contrary to [Page 92] that Christ which gave forth the Scriptures, which the Prophets and Apostles witnessed, and preached the re­surrection of, and are in the steps of the Pharisees, which the true Christ cryed wo against, and are those that are called of men Master, and that stand praying in the Sy­nagouges like the Pharisees, which the true Christ that made his Apostles free, bid them not pray as they did, which the wo was against: Can you deny it?

5. Whether any shall ever attain to any thing but in the way which is Christ, or taking heed to the light of Christ within them, yea or no?

6. Whether they are not Seducers that draw people from the light within, which is the light of Christ, to observe the imaginations, as to sprinkle Infants, and to tell of Sacrament, and so leads them into a carnal unity from the light of Christ.

7. Whether you have the same eternal spirit, which gave forth the Scriptures, yea or no?

8. Whether the Prophets, Christ and the Apostles gave a right meaning to the Scriptures, when they gave them forth, or left them to you to give a meaning of them, yea or no?

9. Whether the Plagues be not added to them that add to the Prophesies written in the Book, and whether his name be not diminished out of the book of life, which diminisheth ought therefrom, and whether you can witness this name, yea or no?

10. Whether you have an infallible judgement, to judge of things eternal, yea or no?

11. Whether you have heard the voice of the living God of heaven and earth, yea or no? or whether you [Page 93] take not the Prophets words, and the Apostles words, and say he saith, when as he never spake to you?

12. Why do you sing Davids experiments in rhime and metre, and when you read them, you keep on your hats, and when you sing you put them off?

13. Whether any man shall so grow up under your Ministry that he need no man to teach him, yea, or no? seeing the Apostle saith you shall not need to teach every man his brother; and how many have you that have been so long teachers, that have been brought up in this condition?

14. Where did the Apostles baptize any and preach repentance to them 20. or 30. years after? shew an exam­ple for these things that you do?

15. Whether there be any other light, but the light of Christ, that convinceth of sin, and whether the light be not one and the same in him that loves it, as in him that hates it, shew us this by the Scriptures?

16. Whether is he one and the same, that condemns for sin, and which justifies the Saint from sin?

17. What that grace of God is, and where it is, that hath appeared to all men?

18. Whether that in you which judgeth upon the Scriptures, upon the Saints condition, and upon them you call deceivers, be eternal and infallible, yea or no?

19. Whether did Christ send any of his Disciples forth to preach the Scriptures, and the letter, yea or no?

20. What are the marks of the false Prophets and Antichrists, which is in the world? and whether to preach for hire, and to seek for their gain from their quarters, and to use their tongues, and say, he saith, when he hath [Page 94] not spoken to them, be not signes of false Prophets now?

21. Whether or no are ye Ministers of that Church of which Christ is the head?

22. What that everlasting Gospel is, which the Apo­stles were witnesses of, and where it is?

23. Whether a man shall ever overcome the body of sin, whiles he is here, seeing no unclean thing shall enter, &c.

24. Whether will you own a Purgatory, yea or no? if a man must not be cleansed from sin whiles he is here, de­clare us from the Scriptures, where that place of clean­sing is?

25. Whether they put not Christ to open shame, who say he is not able to save to the uttermost, those that come unto him.

And for answer, I say they have most (if not all) been an­swered already by others. As by Mr. Samuel Eaton, and some whose names I have forgotten; I perceive they are their common baubles that they toy withall every where. And for my part I have better work to do, then to be so imployed, and so I think have the rest of my Brethren here; but especially my Lord and Master advises me Not to give that which is ho­ly unto dogs, nor to cast pearl before swine, least they trample them under their feet, and they turn again and rend me. That which I have written, I writ it not for them, but to make them better known to others. I expect that according to their beastly nature (of which thou hast a sufficient discovery) they will be barking, and howling, and snarling; but I am re­solved they shall not bite: I shall (as I said before) con­sider I am a Traveller, and have business to dispatch, I must not therefore make a stop at the barking of every dog, but ride on my way and answer them with my horse heels. And when their commanding favorites here, shall grow so honest as to [Page 95] make restitution of those considerable sums they have gotten by briberie, oppression, withholding mens lands and rents, and detaining the dues of orphans and widows, and to be hum­bled, and repent indeed, and dissemble no longer, nor couzen us with their old clothes. And when these Quakers themselves shall leave lying, and railing, and speak to the matter in que­stion; when they shall soberly answer these twenty solid and substantiall Queries proposed unto them by Mr. Bennet here­with before printed; then Ile answer theirs; till then I re­solve with him, and with his words I conclude,

These are matters of great concernment, and if you refuse to answer them in writing, spare your tongues and spare your papers; for J will henceforth neither hear the one, nor read the other.

And so here's

The End.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.