SIr, you are well met; your grave feature, and contemplative ge­sture, invites my desire to have some discourse with you, whilest our time will permit.

Sir, J am willing to discourse, but very unable, be­sides Sir, by your Mars-like physiognomy and habit you to be a souldier, and therefore J shall be cautious of speaking what otherwaies J might ve­ry freely,—because J have heard that many souldiers are notable Politi­cians, and are very cruell to any that differ from them, if it be but in opi­nion, and have used many very cruelly for it: besides J do hear there are many Decoys go abroad, who have all the dimensions of speaking al­lowed them, on purpose to catch others, and to make them offenders for words; but Sir, if you will ingage to me to take no advantage against me for words, J shall discourse with you so far as J am able, and may with safety.

Sir, J shall ingage to you my honor, that J will not take any advantage of you for words, be they what they will J can bear them, only J advise you, for your own sake to speak no treason or blasphemy.

Sir, that I shall, although J scarce know what treason or blasphemy is: it is no treason (is it Sir) to say, when Christ hath put down all Rule, Authority, and Power, he will surrender the Kingdome to the father, and God shall be all in all, 1 Cor. 15.

Sir, J have nothing to say to that, because it's Scripture; but pray Sir, give me your name, Countrey and interests (in these promiscuous [...]stracted times) for (for ought J know) you may be more a Decoy, [...]hen J.

To avoid your suspition of me, I shall (because time is short, and I believe you affect brevity) give you my name and Countrey, but my in­terest you shall know another time, when we have more leisure.

Well Sir, go on, what is your name and Countrey? &c.

Sir, my name is Innocency, of kin to that which Scriptures re­port to have been in the primitive estate of man, in which estate he was upright, and knew no good nor evill, and was then free from all that either internally, as to conscience, or externally, as to bondage, oppres­sion, or wrath, hath seized on the Creations peacefull naturall harmony, propriety, which now they groan under, and will not be eased of; but when they shall attain the glorious liberty of the Sons of God—and the first Resurrection— viz. above, and from all— that's sin, death, hell, divells or darknesses (the effects of mans vain imaginary work) or tor­ments mentall, &c.

But Sir, as touching my Countrey, it is Sion, (not Sina, wrath, smoke, darknesse) the City of the living Jehovah, which is the centre of the first born, that have ceased from their own work of menstruous righteous­nesse, and superficiall holinesse, and have resigned up their wills into the Divine Will, where they truly see God to be all, and in all, the spirituall perfect ones (only living there in that life) who walk with God, and are not as to any fleshly serpentine glory, or wisdome of this world; the world to come, being in subjection to them in Christ, and Christ in them the hope of greater glory, where none that is a sinner (or defiled therewith▪ can approach, it being a life, that only such as are born of God (and cannot sin) live in, they only seeing the Emnity slain, and the handwriting of a [...] formality blotted out, and that which did let, fully taken out of the way and the partition wall broken down: they also seeing Christ the second time, without sin (unto salvation) and the only doer away of sin, and th [...] bringer in of everlasting righteousnesse (his own) where sin shall be no more, the Inhabitants of this Sion can sing Halelujah, Halelujah.

Sir, your name and your Countrey, if it be as you say, are paradoxicall unto me; it is to me like the terra incognita, or at best, but Utopian Anarchy: be pleased to be more plain, and not to be elevated i [...] to such high notionall supercelestiall things, as those of your Countrey which you say is Sion, &c. but Sir, if you shall please to speak of su [...] thinge as are in the sphere I move in, viz. the terrestiall world, and th [...] things thereof, I am for you.

Well Sir, I shall conform to your desire (only for discourse) [...] ping [Page 3] for more oportunity with you, to speak touching the premises: but Sir, before we go on, I shall intreat you, to give me your name, Coun­trey, and interest (but as briefly as you may) for that you did desire the same of me, and then I shall the more freely speak, as I know you.

Sir, your request seemeth but rationall, and no other then what I did desire of you, and therefore I shall give you my name, Countrey, and interest (so far as I have time at present:) my name I am not asha­med of, although it be Policy, I was never in more repute then now; for most persons endeavour to serve me, either for fear or Love: but because there be many of that name, I shall tell thee which of them I am, viz. I am Christian policy, for lawfull propriety, and civill Society, and for that godlinesse which hath the promise of this life, &c. and is great gain: I am also for toleration of the true Religion, but for the punishment of sin and blasphemy: besides, I'le tell you, that I am not all that call them­selves Christian Policy, for I am not a Papist, or Episcoparian, or Presby­terian.

Oh Sir, are you Mr. Policy, you shall not need any further to tell me what you are, or what you are not, or what your Countrey and inte­rest is, for (if I am not much mistaken) I know you, (à summo ad imum) from the top to the bottom, and could (if I might) detect and dissect you to the purpose, from your originall parents, as also where you have abode ever since you were: as also who, and what interests have been, and are, and will be ingaged for you, that like those Merchants, Revel. 18. 11. will cry, Alas, alas, when you fall: but Sir, are you a Christian Poli­tician? I do not find that word Politician in those sayings of Christ, which he left as precepts, except that it be where he saith, The Kings of [...]he Gentiles exercise lordship, &c. but ye shall not do so, for the greatest amongst you shall be the servant.

But Sir, it seemeth (by your words) you are not Mr. Policy of Asia, Africa, or America, with great part of Europe; wherefore we shall not [...]uch meddle with those parts at present: but Sir, be pleased to pardon my oldnesse with you (as also my digression from what I suppose you have mind to speak of) are not you Mr. Policy, whose foundation was laid [...]n the head of the Serpent, viz worldly wisdome, which hath been, and enmity to the universall designs of the Father, viz. of peace, love, joy, — in the Creation, are not you he that (by depriving creatures of their [...]aturall propriety) does make the Creation grone and travell in pain to­ [...]ether, and miserably destroy one the other, to keep you; dominion o­ver [Page 4] them? and Sir, pray tell me, was not Mimrod that mighty (man) Hunter, your first Father, that laid a foundation for you, in invading his fellows naturall rights, and then began to defend himself, and offend his neighbours, by Mars-like force (and as Josephus the Jewish Historogra­pher reporteth) then began weights and measures, and then saith he, be­gan knavery—a strange saying, that those things, (viz. weights and measures) which we measure that little honesty we have by, should be called so.

Beside Mr. Policy, were not Mr. Divell (God blesse us) Mr. Antichrist, Mr. Sin, Mrs. Babilon, Mr. Beast, Mr. Dragon, with the false Prophet, all of them your near relations, or near friends, with that great Whore that r [...]d [...]th on many waters?

And is not Mr. Honor, Mr. Pride, Mr. Gain, Mr. Cruelty, and Oppression, with Mr. Mars, and Mr. Jupiter ingaged for you, and your cause; as also Mr. Buyer and Seller, and also many powers Military, Ecclesiastique and civill (so called) with Mr. Scholar, Mr. Wit, Mr. Wisdome, Mr. Art?

And Mr. Policy, is it not for you, that many Cains, Esaus and Caesars have ingaged many millions of poor harmlesse creatures, to destroy and murther one the other, for little else then to help you, & keep themselves miserable slaves; and also to keep up the Emperiall, Monarchicall hu­mors and wills, and honors, and profits of those that oppressed them.

Sir, your many questions that you ask of me do not concern me to answer, and therefore I shall forbear to do it; you may suspect me to be what you please, and also think many of those you name to be my friends and assistants; but Sir I shall assure you in the word of a gentle­man and a Christian, that although I am Policy, yet am I only Christian Policy, and no other: but Sir, to wave this kind of criticall discourse, and to fall to some other is my desire (for the former needlesse Genealogies may gender strifes, &c.) or else I must be silent.

Well Mr. Policy, you may excuse the matter as well as you can but I do much suspect you to be of kin to those afore named; but Sir, be­cause I am willing to have a little further discourse with you, J shall wil­lingly proceed to some other things (although you know Sir we must [...] brief) what is the next thing you will speak to?

Sir, My next question is touching new things; when do you thing all things will become new? but more particularly the P-.

Sir, if (you mean spiritually) J think all things will become new when all the old things are passed away, &c. but touching the P.- [Page 5] being new; I think it will not be so long as the old corrupt interests of Malignant humors remain unpurged (in some bodies) there be some­times members that purging will not cause the dissolving and evacua­tion of many (earthly) humors, especially if they be of the nature of

But Sir, I can assure you people do much desire new things, and to be free from all old oppressions in body and mind, and they do hope some old skilfull Physitians wil cure, purge and cut off, if need be (rot­ten members that have gangrene humors in them) there be many that pray for life everlasting, but very few for an everlasting P— but Sir, I do not desire to meddle in these things, you should know more of them then I, and I am perswaded if you are a souldier, that you may say more then I dare; I shall say this, the whole needeth not the Physitian: ut fi [...]t justitia rua [...] mundus.

Well Innocency, I am willing to passe that question by at present, believing that you can say more to it; but that there are so many words about it a ready, and I believe you do not affect so much verbosity; be­sides you must not say all you can, although it be never so true, for all truth may not be spoken at all times—time is the herald of truth—truth is a vertue that scaleth heaven, illuminateth earth, maintaineth Justice, governeth Common-weals, kills hate, nourisheth love, and discovereth secrets,— and yet may not at all times be declared—where there is Law against it.

Sir, If you are so willing to passe that preceding question, and to go to an other, pray do: (for I believe if all truth should be spoken, it would extremely torment the earth) what is your next question?

My next question to thee is, what interest thou art for in these di­stracted and divided times? art thou a Protestant, or a Presbyter, or an Independent, or one of the Water way— or one of those called Seek­ers, of which there be many sorts?

Sir, I am for neither of those interests singly, other then they serve to inlarge the Common-wealth of the Creation, and so I am for all of them (although differing one from an other in opinions) but Sir, it's like you may make use of all of them to serve your ends on them (al­though you be of neither of their opinions) for so policy can do, and will seldome do more then be for either of them, as they are usefull to him, or for all of them together, if the spirit of people be that way.

Well Innocency, if you are neither of them, then I hope you will deale plainly with me in your thoughts of some, or all of them, if J shall desire it, (in our further discourse) [Page 6] because I perceive you are unbiassed as to either of them, I shall leave the old Protestants (so called) because we will be brief at present, and begin with some Presbyters, what think you of them? are they likely to do the world that good they now generally expect, viz. ease to their persons, estates and minds?

Sir, as to your desire of plain dealing from me, (touching those persons and interests hinted in the premises) I shal so far as I may for you — although I may die a begger for it, but I shall but epitomize them and their designs, &c. a word may serve you, you being wise; besides I know you do not affect prolixity.

Well Innocency, go on as briefly as thou wilt to thy opinion of them, what thinkst thou of Presbyters?

Sir, I think many of them are going down the wind, nay al­most all of them (except some that have of late turn'd GIBEONITES) for their spirit viz. persecution for opinion is going from them apace in­to another form, which some of the wisest of them go along with, and think to use them again in another garb, then that of Presbytery, for they think to sweep and garnish another dwelling for that unclean spirit, which if they do, for ought I know their latter end may be worse then their beginning, for these are searching times.

But Sir, in few words I shall tell you, they of the Presbytery were so violently eaten up for the zeal of the Lords House, and have so whin'd, and pin'd, and fasted, &c. that they have made that seeming pamper'd Palphray as poor as a Scotch Galloway taken at Worcester, that so now very many of them have very small trading, and have little to do, ex­cept it be to receive Tithes, and read the Directory, and spend some of those estates they have gained, if they have much left, out of their late contributions, to the CHARITABLE USES OF LOVE:—but Sir, I tell you many of the Presbyters have great hopes of a Resurrection of their cause for they use all the skill and power they have to do it, especially in the Committee of Divines, where if they can helpe it, none shall passe to preach that are friends to the Common-wealth, but rather such as can speak pure Scotch, and are railers against Sectaries of all sorts: this, with many other great influences they have elswhere, doth make them hope, and I think yet whine forth their many invectives, in paroboli­call sayings against the Common-wealth; but Sir, I shall leave them at present, what is your next question?

I see you have known the spirit of Presbytery, and although you [Page 7] say you will leave them, were you in their power they would not so leave you, I shall say little of them at present, save that I well know them: but go on to the next form, viz. that of Independents (so called) and tell me thy thoughts of them.

Sir, I shall tell you what I hear of many so called, viz. some say there went but a pair of sheers between them and their elder Brethren the Presbyters, the one going a little backwards, and the other going a little forwards, to make up the Brotherhood with LOVE: — besides, some call many of these Norfolk Independents, because, say they, such of them are for a toleration of the true Religion, which is, as they say, that only which they believe and follow, viz. the form of Congregati­onall Churches, the Pope was alwaies for such a toleration, viz his own way of worship: besides Mr. Policy, many think that Mr. Persecution doth intend to dwell a while in that swept and garnished form, when he is wholly departed from Presbytery, as if the Pithagorian Doctrine of Trans­miguration were true, he alwaies leaps from one form to an other, and usually appeareth most in the form that is in most repute in the world, although it be that which (when he dwelt in Papacy and Episcopary) he persecuted, but have a care thou that hast said it was not good to per­secute for difference in opinion, doest thou persecute? who art thou that judgest thy Brother, dost thou not know that every one shall give an account of himself to God? wilt thou not see how that arch-enemy to the Creations peace, Persecution, hath served his old Tabernacles of E­piscopacy and Presbytery, he may do as much for thee that art a persecu­ting Independent, it's good for thee to be moderate in this day of Gods strange workings, although he make thy ears tingle at the Clouds he appeareth in; do you not know that Gods way hath been to do his greatest works by the most contemptible and base means, to stain the pride of all glory, and to bring into contempt the honorable of the earth, that no flesh should glory?

But all Independents are not so, for I am perswaded there are many of them very godly, and would tolerate any opinion but blasphe­my and sin.

Sir, I do not say all Independents are such, for they are no true Independents that are such persecuters: besides, I believe many of them are pretty moderate men, &c. especially if they be not drowned in Cal­vinisme: but touching many things that some call blasphemy and sin, &c. do you think the Bishops did not say as much of some that now [Page 8] think they are in the highest form, and did or do they think the Bishops, &c. were infallible in their censure of them?

Well Innocency, J perceive thou knowest what is the spirit of ma­ny Independents, prithee go on a littie further to give me thy o servati­ons of those of the Baptized way, as also of the Seekers, and J shall pro­mise thee, that I will not injure thee for any words that have, or shall passe between us.

Sir, I do pretty well know much jugling amongst them, and J do also very well know you, and could say more of and unto you, if J might, but J hope to do that at some other time; but I shall go on to give you some hints touching some of the Baptized way first, and then of those called Seekers afterwards, hoping w [...]hall, that when J have done touching them, you will give me liberty to propose something else to you, either touching a true Christian, or else some quaeries for you to answer at your leisure.

I shall willingly hear thee touching other things at some other time; but go on to give me your thoughts of some of the bapti­zed way.

Sir that J will; J think many in that form are pretty conscien­tious well meaning people, that would not be made a stalking horse to persecution, if they were aware on't; but many others of them do think that way to be the only infallible distinguishing garb of Christians, and none saved (as they call it) but such as are, like Noah, saved by wa­ter, but that's not all Mr. Policy, for some of their leaders are as it were the quintessense of Presbytery, and may prove the veriest persecutors for Opinion, that ever the Church or world bred; for some of them did not stick to say in publique, that such as lived above Ordinances as they called them, were worse then lepers, and unfit for any Society; the most rigid Presbyter Edwards never said more: these be they that in the dregs of Episcopacy, and the beginning of Presbytery did plead for universall toleration of opinion: nay Sir, some sober people say, that if you Mr. Policy should in many places cloath your self in that form, for the garb of your worship to God, it might easily be made the great­est engine of persecution that ever you were clad with in your life, some think those garbs of Papacy, and Episcopacy, and Presbytery, were nothing to this of the water-way, for there Mr. Persecution thinks him­self sa [...]e, being under WATER, but the searching God may drive him from his liquid formality also, when Christs fire-baptisme appeareth [Page 9] more to consume and burn up all the wood, and hay, and stubble of mans selfish maginary works (that are the only snares and bonds that poor creatures groan under, which all the water in the world will ne­ver wash away) nor will it quench this fiery Princple of universal love, joy and peace, that Christ in men is bringing forth abundantly: nay Sir, some think this Water-way may prove tenfold worse then rigid Presbytery, although I hope the contrary: because if one did but say as they would, and look like them superficially, one might have lived a­mongst them but now (say some) except ye repent and be baptized with Water, ye shall perish, and not only for the future (as they say) but in the present world; if many of them had power suitable to their waspish will, and if they bark so already, how would they bite if their teeth were swords!

I did not think any Anabaptists would ever have turn'd persecu­tors for Opinion, they have pleaded so much against it in others, but it may be they think themselves the Saints that shall judge the world: bit prithee Innocency let me have some of thy thoughts touching a sort of people called Seekers, because I have heard there are many wise men a­mongst them, that may do me much service.

Sir, that I shall also, because you so much desire it (although I believe you know them already very will) but I hope we shall have some discourse touching a true Christian, when I have done with them also: but Sir, if I shall fail in my Opinion of them, you must pardon me, for I fear I shall want words to expresse their worth (compared with many in the times:) but Sir, touching those that are called Seek­ers, so far as I have found them, they do appear to be very wise, solid, conscientious, honest, publike spirited persons, that are not wedded to any formall Idol, as knowing there is none; they are such (many of them) that are of penetracious judgements, and can see the insides of many jugling self-ended ones, that under specious pretences do oppresse the poor and miserable, they can foresee the effects of things from their causes, and can dive into the bottom of most Politike designs, and are such as well know the spirit of people, and do know what would be most pleasing unto them, they know what men-groan under external­ly, and also mentally; they know the temper of the people is generally for true liberty to their minds, bodies, and estates, they are such as do not affect much verbosity and jangling about Opinions, but (they say) they would have persons to be sober, moderate, and temperate to all, [Page 10] and not have more the name of Christians then they practise, viz. that sure Maxim in Christianity, of doing as they would be done unto in all things (conscience being judge) they are such as well know the Lawyers and Preists—and do not affect Tithes, &c.— and I think many of them are for toleration of Opinion.

Well Innocency, I thank thee for thy pains in what thou hast said, touching many things relating to those severall interests we spake of in the Premises, I shall offer a few words touching some of them, I tell thee Innocency, I do love many Independents, and Anabaptists, and Presbyters very well, because many of them have been very active for me, and therefore I must be civill to them, I could wish they were not so rigid, and so wedded to their forms as they are, if they were not, many of them would be very pretty men, but people wil not beat many of their injunctions and censures: but I'le tel thee Innocency, I most affect men (like some Seekers) that are weaned from Idols, and are wise, solid, moderate, well principled men, whether they be of any Church or not, such as know the spirit of the people, and can conform unto them, these I affect most, if I might have my will, such men as are for toleration of Opinions, for I see the people generally affect true liberty, and to be free from all oppressions— and besides, I tell thee plainly I have been in some straights touching formality, how to please many fiery spirits, for many of them are very confident in their way, although I see little Scripture or reason for their forms, for I see throrough them all, for as they are used, they serve only to beget envy and strife amongst men. and do hinder universall love: I'le tell thee Innocency, now I do suspect M. Per­secution to be an Impostor, and I fear he may do by me (if I should use him) as he hath done by his former Tabernacles, viz. miserably distract me, if not destroy me, by serving me almost as bad as the Divell was said to do by the hogs.

Well Mr. Policy, I am glad you are so moderate of late, you have not long been so, I am glad you begin to open your eys a little, you may see your self more e're it be long, for truth and innocency may be more owned, for God doth shake both the earth and heavens of mans build­ing, which are laid in the serpentine principle: — but Sir, I thank you for your patience in hearing my verball imbecility, I hope you will not make me an offender for a word; and Sir, if I might not be further tedi­ous to you, I should desire we might epitomize a true Christian, that is so in power, and not in word and shew only.

Well Innocency go on to shew what such a Christian is.

Sir, that I shall briefly, and where I am short, I desire you to in­large in your thoughts. 1. A right Christian is one that is one with Christ, as Christ is one with the Father, Joh. 17. 21. Heh. 2. 11. 1 Joh. 4. 17.

2. From this Union he is reconciled to God in all things, and in all the variety and multiplicity of appearances, he seeth but one God, and sees all the varieties of things in their severall species, be they of ration­alls, animalls, and vegetables, or celestial, or terrestiall essences, with their severall complections; constitutions, and degrees of heat, cold, drought, or moysture, with their several actions (that are of God) features, motions, and gestures, to be the productions of the Unity, whether sini­ster (so called) or direct, with all their altitudes and profundities, and latitudes, and longitudes, if so I may speak, the Ens entium, omnipo­tent over all, thorow all, and in all things:— besides, he seeth all dis­pensations, administrations, manifestations, and operations, are to bring to the perfect Unity of the Son, Ephes. 4. 13. 1 Cor. 12. 4. 27. 14. he seeing that the severall members are but one body; besides he cannot see any vacuity between Creator and creature, not understanding what should be betwixt them, to speak after the manner of men.

3. He is one that through Christ dwelling in him, doth see the En­mity slain, and hath gotten victory over all that did torment him men­tally (and also over much corporall slavery) having conquered the old man Sin, with Antichrist, Hell, Death, &c. and seeth no let in the holy mountain Sion.

4. He being one, that so far as he is born of God doth not sin, nor can sin, 1 Joh. 3. 9. Heb. 9. 14. 10. 22. he is in conscience purged from sin, he seeth Christ appearing the second time, without sin unto him, Heb. 10. 26. 28. and the Lamb that taketh away the sin of the world (for else he must have lesse power then the scape-goat under Moses, Deut. 16. 20. 24. that ran away with the sins of Israel once a year) and the bringer in of e­verlasting righteousnesse Dan. 9. 24. (his own) where sin shal be no more, he being the finisher of it: besides, he seeth that Law made nothing per­fect, as to conscience, but the bringing in of a better hope, by, and in Christ, did— by which he is nigh unto God, having his heart sprinkled from an evill conscience, being innocent as a dove.

5. He is one that (Col. 2. 20. v. 1.) is dead with Christ to the rudiments of the world, and therefore doth not live in them, as subject to Ordi­nances in will-worship— being risen with Christ, and set together [Page 12] with him in heavenly places, far above Principalities and Powers, and Might, &c. and Dominion, at the right hand of the high Majesty.

6. And Sir to be brief, a right Christian, after he hath been acted through the variety of appearances, and hath been led through the seve­rall gradations of Christs Kingdome, viz. of love, joy, peace, &c. and when Christ (in him) hath put down all Rule, Authority, and [...]ower, and slain all devision and distinction of the wrath and beastial principle, then the Kingdome and Dominion is surrendred to the Father, and then the creatures will is wholly resigned into the Divine Will, and is on­ly acted by it, it being then in it's own centre, the end having found the beginning, he being meerly passive, neither willing, nor desiring, not joying, nor sorrowing, but has then found all (and for ought I know may do all) when he is centricall; but this few attain unto, the beastial principle is so predominant.

I should let thee go on further to character a Christian, as to his spirituall interest, but that I fear there are some (who like the Jewes Paul spake of, 1 Thes. 2. 15. 16. who please not God, and are contrary to all men, may persecute such appearances of Christ in any, and call it blasphemy— therefore prethee leave such high things, and speak something to a Christians practise amongst men in the world.

Sir, I thank you for your Caution, for though I would be as in­nocent as a Dove, yet I may be as wise as a Serpent, especially if I meet with such pharisaical Foxes;— therefore I shall hint some things that are practised to the world by a Christian (and if you shall please after­wards, J shall propose some Questions unto you as a ground for further discourse at some other time: but Sir, J shall go on) A Christian doth make that sure Christian Maxim in Christianity (viz. of doing as they would be done unto in all cases) his rule and practise, conscience being the chief Arbitrator.

And he doth really practise this rule in doing well to any in misery, whether they be of any Church or not, so long as he hath it.

He doth also practise this rule in all matters of sin against himself, whether it be anger, wrath, malice, strife, debate, envy, slander, or what ever— and doth put conscience to the test, doth any one thus abuse me, and do I the same to them again? then saith conscience, you do but as you have been done by, and not as you would be done by; if you should so offend against others, sinners do love such as love them, and hate such as hate them.

[Page 13]But Christians do blesse them that curse them, and do good to such as despightfully use them, and speak all manner of evill of them: be­sides, a Christian is truly inlarged with bowells of meeknesse and com­passion to all under oppression, or wrath, or darknesse, & is acted to the ful in that love Paul speaks of, 1 Cor. 13. 4. to 7. he vaunteth not himself a­bove his fellow creatures, he envieth not any for any thing, he thinketh no evill, he rejoyceth not in iniquity, or in the disparity or inequality that is in the world: (that some are mighty, and others miserable) that's for sin­ners; he believeth all things, beareth all things, hopeth all things, en­dureth all things, is far from persecuting any for Opinion, or delivering them to the divell (as they call it) for it, or into his prisons and dun­geons.

He is one that useth the world, as though he used it not, and buyeth, as if he possessed not; and although he be married, it is as if he were not, he being a child of God, and so a child of the Resurrection, and one that is worthy to obtain that world (that is in subjection to man) they can die no more, death hath no more dominion over them, Luke 20. 3. 4. 35. 36.

He wil not be found doing that which Christ saith he shal find the world doing, viz. as they did in the daies of Noah, when he should appear in power and spirit, Luke 17. 24. 26, 27, 28. Mat. 24. 38. the children of this world only doing so, Luke. 20. 34. the Christian seeth, that in Christ there is no distinction of Iew nor Greek neither bond nor free, neither MALE NOR FEMALE, for ye are all ONE in Christ Jesus, Gal. 3. 28. Col. 3. 11. Christ is all, and in all.

But to conclude, Mr. Policy, because I will not weary your patience with this kind of discourse, a true Christian hath for his further directi­on pure innocency, as the Scripture saith (as a Dove) his eye being single, his body being full of light.

Innocency, though many of thy characters of a Christian be strange to me, and may prove dangerous to worldly wisdome, with all it's interests and relations, and protectors, yet J cannot but say there are very gallant truths in thy words, J wish the world were able to beare them as J am; but J must desire thee to draw towards a conclusion at the present, and J shall gladly have more discourse with thee at some other time, for now J am in hast, having many publike matters in hand.

Mr. Policy that J shall; and J must tell you J am very much inga­ged to you, that you have so patiently heard me all this while, your mo­deration wil do you no hurt, but I intreat you to take some Quaeres from [Page 14] me, touching some particulars (that J should be glad you were rightly satisfied in) which J shall leave you to consider of against our next meeting.

Innocency, that I shall willingly entertain, but prethee be brief, because I have much businesse? what are thy Quaeces?

My first is touching the Father.

1. Quaere, whether the Almighty Iehovah be not omnipotent, omni­present uncircumscribed, and omniscient?

2. Whether all the severall kinds of things are not (in all their varie­ties and multiplications) the productions of the Unity?

3. Whether there be any enterval, emptinesse, or vacuity between the Creator and creatures, and if there be any thing between them, then what it is for matter, form, substance, or shape

4. Whether that which is called the Spirit of God in Scriptures, be not truly of the essence of God?

5. Whether that called the Spirit of God in men, be not of his essence?

6. Where the essence of God is circumscribed — if it be — so?

Secondly, Touching Christ.

7. Whether Christ, as a manifestation of the Father, according to number, be not him that was, is, and is to come, the yesterday, to day, and for ever, the beginner and terminator of time, the Alpha and Ome­ga, the principium & finis, the primus & ultimus; that is the beginning and end, the first and last, the all, and in all, the only Champion of the Father, the doer of all his saving work, and the reconciler of all things to God, and also that which was manifest to destroy all diabolicallnesse, darknesse, sin, hell, death, or whatever lets in his Kingdome of love, joy, peace, &c. that are the effects of mans own vain knowing, imaginations, Eccl. 7. 29.

8. Whether all Christs work were compleated in his humanity at Jerusalem?

9. Whether Christ hath not destroyed ever since the serpent hath built, or whether the evill hath been longer then Christ the Unction.

10. Whether Christ had not enemies, before he appeared in the hu­manity at Jerusalem?

11. What appearance of Christ that was that Scriptures speak of, to have been in the daies of Noah, 1 Pet. 3. 19. and to be that rock the Is▪raelites followed, that they eat and drank of, 1 Cor. 10. 4.

12. What Christ that is, that is said to be in men the hope of glory [Page 15] and to be formed in them, and to be in them, except they be Repro­bates — Col. 1. 27. Gel. 4. 19. 2 Cor. 13. 5.

Thirdly, Touching the Word of God.

13. Whether there be any thing in Scripture called the Word of God, but God himself that made the world, that is spirit and life, and only quick and powerfull, and able to divide between joynts and mar­row, or whether any thing be the essentiall Word, but God? 1 Joh. 1. 2.

14. Whether the (Word) God be not the only truth that needs no in­terpreter but himself, that in himself is the only determiner of all con­troversies amongst men, that in his time will shew who is the only King of Kings, and Lord of Lords, and to be that truth that shall make us free, not like that called truth, which is made the only bond?

15. Whether the letter of Scriptures be of any advantage to men, except the quicking word of power be (like the day Star) arisen in them, where by they experiment those teachings of God in themselves, that was in them that write the Scriptures?

16. Whether the Scripture misunderstood, hath not been made the instrument of the murther and oppression of many millions of poor harmleste creatures, and the engine of all the tyranny in Europe, &c.

Fourthly, Touching the Divell, and Hell.

17 Whether the Devil (God blesse us) be a corporeall and elementa­ry essence, (yea or no) with great clawes and eys, as many country peo­ple have believed?

18 What and where the Hell and torments (so much feared by sinners) are; whether it be in any locall place on the superficies of the terrestriall world, or in the centre of it, or in the consciences of sinners—under wrath and darknesse?

Fifthly, Touching Heaven, &c.

19 Whether there be not Heaven to be had in man, that is quickened together with Christ, and set together with him in heavenly places?— Eph. 2. 5, 6.

20. What are meant by the clouds that Christ appears in, whether it be meant of elementary clouds that are exhaled from the earth, or clouds that the wise world will not think he will appear in? Rev. 1. 7.

Sixthly, Touching Sin.

21. Whether Sin be any thing else but the effects of mans vain imagi­nations, Eccles. 7. 29. being darkned with wrathfull Jdolatry, against the light of in them, although there is nothing in it self an Idoll? whether [Page 16] sin be of necessity, that the Creation cannot be without it, or whether it be accidentall, or contingent, (since it must be destroyed?)

Seventhly, Touching the Sabbath.

22. Whether any Gentile, if he had lived within half a mile of Moses power, should have participated of the Jewish priviledges, except he had been proselited, and if not, then whether he was to conform to their Laws, if it were when Moses lived, especially that of keeping their Sabbath in that manner as they did it?

23. Whether any Gentile living without Moses power, were pun­ishable, for breaking any of the Mosaicall Laws, in the form they were in, or were to be done to death for not keeping the Sabbath, and if not, why any Gentiles now should be tied to keep it, or one like it? whe­ther Gentiles had any other direction to worship, then the teachings of God in nature, J mean without their own inventions, and before they became vain in their imaginations, and if they had not, then although they were directed in nature to adore a superiour entity, yet where were they tied to time, as such a day, or place, or to do this, and leave the other undone, or else you shall die the death?

24. Whether or no a Christian that is entred into his rest, and ceased from his ovvn works, doth esteem any day above another; or rather, whether a true Christian doth not keep seven Sabbaths every week?

25. Whether or no, if one should keep a true Christian Sabbath of resting in God, and from all mans own works, of what nature soever, and should do the works that a Christian may freely do, then whether one may not be put to death for it, by many pharisaicall ones that wear Philacteries of commandements in their foreheads, only, being within full of rottennesse.

Innocency, thy Quaeres will ask Oedipus skill to unfold, they are many of them so parabolicall, but: I shall give you my thoughts on them the next oportunity, in the mean while I must be forc't to take my leave of you, with thanks for all your pains, only desiring you to make use of me when you have occasion, and you shall find me your ready friend,

Nimrod Policy.

Well Sir, I shall draw to a conclusion; I should have been glad if your time had been longer, but I know you are so full of worldly businesses: I shall be glad to have som further discourse with you (touching your own country, interests, & assistants) when I may—and to shew you how dangerous much of the worlds wisdome is unto the universall designe of God, viz. of peace, love, joy, freedom and ease to the Creati­on; But Sir I shall not trouble you more at present, but that I AM

Nathanael Innocency.