I now proceed to perform what has been promiſed by moſt Undeniable Proof.

Firſt,

REeves and Muggleton declare as a great Secret to the World, That God is not an Infinite Spirit in every Place at all Times (contrary to the Scriptures, which ſay, He meaſures out the Heavens with his Span, nor can the Heaven of Heavens contain him) but againſt men and Angels, and by Authority from the holy Spirit (to uſe their own words) God is but in the ſhape of a man; and that man, in reſpect of his Body, is the Image of God. Tranſ. Spirit. Treat. p. 15. Deu. Look. Glaſs p. 3, 4.

That this is againſt Scripture we prove.

Firſt, There is none like to the God of Jeſhurun, who rideth upon the Heaven in thy Help, and in his Excellency on the Sky: The Eternal God is thy Refuge, and underneath are the Everlaſting Arms, Deut. 33.26, 27.

If the God of Jeſhurun be the true God, and none be like to him, then cannot mans bodily ſhape be the Likeneſs of the true God; conſequently, if Muggleton's God • be in the likeneſs of mans bodily ſhape, he is not the True God, becauſe he is not that God of Jeſhurun, which none is like unto.

Again, If the Almighty God were but of the dimention of a middle ſtatured man, how could he be ſaid to ride upon the Heavens and the Sky; and to have his Everlaſting Arms under a People, many of whom being ſingly bigger then himſelf; for by Muggleton's Principles, We are ſtill to keep to the Litteral ſence.

Secondly, But will God indeed dwell on the Earth? behold the Heaven and Heaven of Heavens cannot contain him, 1 Kings 8.27. 2 Chron. 2.6. chap. 6.18.

If the Earth, on which dwells ſo many Millions of Men, be not able to receive God, as he is, and in compariſon of limiting him to any place, (ſuitable to ſuch a Body as Muggleton ſaith he hath) the very Heaven and Heaven of Heavens cannot contain him; Certainly this immence and infinite Beeing muſt be of a larger extent, then the Proportion of a Mortal Man, his own Creature.

Thirdly, Who hath meaſured the Waters in the hollow of his hand, and meeted out the Heaven with his Span, and comprehended the Duſt of the Earth in a meaſure, and weighed the Mountains in ſcales, and the Hills in a Ballance, Iſa. 40.12.

He that cannot meaſure the Waters in the hollow of his Hand? and meet out the Heaven with his Span, and comprehend the Duſt of the Earth in a Meaſure, and weigh the Mountains in Scales, and the Hills in a Ballance, is not the true God; but a Godd of mans ſtature can never do that; therefore the true God is not ſuch a one, neither can ſuch a one be the true God.

Fourthly, To whom then will ye liken God? What Likeneſs will ye compare unto him? the Workman melteth a Graven Image, and the Gold-ſmith ſpreadeth it over with Gold: Have ye not known? have ye not heard? hath it not been told you from the Beginning? have ye not underſtood from the Foundations of the Earth! It is he that ſits upon the Circle of the Earth, and the Inhabitants thereof are as Graſs-Hoppers, that ſtretches out the Heavens as a Curtain, and ſpreads them out as a Tent to dwell in, Iſa. 40.18, 19, 21, 22.

In this Paſſage is a moſt pregnant Overthrow of this vain Opinion.

1. That God of whom man can make a Likeneſs; is not the true God; but ſuch a one is Muggleton's, therefore not the true God.

2. If God was of mans figure and ſtature, then Gold-ſmiths were able to make his Likeneſs; but this the Scriptures utterly deny, and ask, what likeneſs will ye compare unto him? therefore God is not in the bodily ſhape of a man.

3. God by his Prophet diſdaineth all ſuch vain Conceits, and leſt any ſhould think ſo meanly of him, he gives his own Character, Have ye not heard? hath it not been told you from the Beginning? it is he that ſitteth on the Circle of the Earth, and to whom the Inhabitants thereof are as Graſs-Hoppers; who ſtretches out the Heavens as a Curtain, and ſpreads them out as a Tent to dwell in.

Fifthly, God is a Spirit, and they that worſhip him muſt worſhip him in Spirit and in Truth, John 4.24.

If God be a Spirit, he is either a finite or an infinite Spirit; a finite he cannot be, and be God; therefore an infinite one.

If God be an infinite and immence Spirit (which are tearms reciprocal) then not a Body of a little more then five Foot high, as blaſphemous, ignorant and ſottiſh Reeve and Muggleton darkly imagine; but the only wiſe and inviſible God is that infinite Spirit, therefore not confin'd to any bodily ſhape.

Sixthly, For what the Law could not do in that it was weak through the Fleſh, God ſending his own Son in the likeneſs of ſinful Fleſh, for ſin condemned ſin in the Fleſh, Rom. 8.3. But made himſelf of no Reputation, and took upon him the form of a Servant, and was made in the likeneſs of men, Phil. 2.7.

By the likeneſs of ſinful Fleſh, and was made in the likeneſs of men, we underſtand and grant Chriſt's taking upon him not only a ſhape of a man, but the Fleſh and Blood of a Virgin; the Queſtion will then be this, Whether Chriſt had this ſhape before he took it? If he had, he took it after he had it, which is abſurd; if not, he was before he had it; and if he was before he had it, either he was like his Father, or he was not; if not, then not his Son; if he was, then becauſe the Scripture declares him to have taken upon him the likeneſs of a man, which ſuppoſeth him to have had a Beeing before he took it: God is not in the likeneſs of ſinful Fleſh▪ nor made in the likeneſs of men; but is the divine immortal Subſtance, of which Chriſt was the expreſs Image before he took upon him the form of a Servant, or was made in the likeneſs of men▪ which take notice are both joyned together, as Expreſſions of his Condiſcenſion, as the following verſe alſo ſhews; and in being found in the faſhion of a man (as being a new and uncouth thing to him) he humbled himſelf, and became obedient unto Death, &c. This was in the day he took upon him the form of a Servant and likeneſs of Man, making himſelf of no Reputation; and not whilſt he was in the form of God, when he thought it no Robbery to be equal with God.

In ſhort, If that only makes equal with God, which is found in the form of God; then that which is in the form of a Servant, and in the likeneſs of men, is not in that ſtate equal to God; and if that be ſo, as it is, if Scripture be true, certainly there is ground to believe, that Reeve and Muggleton are not a little out of the Way, in aſſerting, That God's Form is the Pattern or Image man's Body was made by.

But here I expect to meet with an Objection, that it may be fit to remove, as that only one which can carry any colour of an Anſwer with it.

Object. Moſt of theſe Scriptures, eſpecially out of the Prophets▪ onely intend to ſhew God's Soveraign Power, and not that he is not a Peſon, as I aſſert him to be. Thus far Muggleton and his Company.

I Reply, All Scriptures either import a literal or a myſtical ſenſe, and either would ſerve us againſt this falſe Witneſs; if he ſayes they ſhould be conſtrued myſtically, I will tell him, that he muſt give us the ſame liberty in that place to do the like, Let, us make man after our own Image; for they only collect from that Paſſage God's Image by man's likeneſs; but in many of the places urged by me, thoſe Members, which in a litteral ſenſe denote a Body like to man's, are particularly mention'd: We will never allow him to allegorize the more litteral, and litterize the more allegorical; if the one muſt be litteral, let the other be ſo too, eſpecially there being more ground for it.

To Conclude, if he will interpret God's Hands, and Arms, and Span to ſignifie his Power, as is moſt true; then will I alſo explain God's Image to be Holineſs, which is alſo true. But if he will have it, that becauſe God made man after his Image, and that man has an Head, Eyes, Noſe, Mouth, Ears, Hands, &c. therefore God has ſuch too; I will infer, becauſe the Scriptures ſay, He ſpan'd the Heaven with his Right hand, and rid upon the Circle of the Earth, That he really and bodily did ſo ſpan the Heavens with a great Hand, and rid with a mighty Body upon the Circle of the Earth; which how ridiculous and falſe ſoever it is, is as true as Reeve's or Muggleton's Conceit: Thus far indeed they would be in the right, by ſuch a Conſequence, That Almighty God would have a Body, but they would groſly lye in the dimenſions of it, who ſay, 'Tis no bigger then a middle ſtatured man. Thus much, If not too much upon this piece of old vain Anthropomorphitiſm.

That this idle Opinion is againſt that Underſtanding which God has given Men to judge of the Difference of Things, we alſo prove.

Firſt, If God were a Perſon of mans ſtature; it would deſtroy his Ubiquity or Omnipreſence, which is one of his moſt divine Properties, rightly attributed to him: For, how is it poſſible ſo inconſiderable a Body can be at all places at one and the ſame time, by which to ſee and underſtand all things, or to adminiſter Strength and Comfort to his ſcatter'd Flock throughout the World?

Secondly, If they would ſay, he is preſent by his Spirit (as read Reeve's Epiſtle to his Divine Looking-Glaſs) I affirm againſt all Muggletonians upon Earth, That then not that Body, but that Omnipreſent Spirit is the truly in infinite God.

Thirdly, But I would fain know how God and his Spirit can be divided or ſeparated; Can any man be truly ſuch, whoſe ſpirit is abſent from him? What Body is a living Body without a ſpirit, any more than Faith can be living without Works? How then can God's Body, no bigger then a Mortal Man's, be contained in Reeve's and Muggleton's conceited Heaven, and his Spirit every where? Where God's Spirit is, God is; he can never be divided from his own Life and Spirit: for God is that Spirit, or that Spirit is God; they are ſynonimouſly or equivolently to be taken. This the Apoſtle believed, when he told the Athenians, That God was nigh to every one of them, and in him they lived, moved, and had their Beeing.

Fourthly, How was it poſſible for Reeve to hear God ſpeak with a Voice of words from beyond the Stars, as one Body ſpeaks to another, and no Body hear beſides himſelf, nor the viſible Firmament or Air to receive any Alteration or Diſpoſure, as ever was when Voices of Words have been uttered, whether to Moſes, or of Chriſt, or otherwiſe?

If any ſay, It was a ſpiritual Voice, ſuch talk ſottiſhly; no Carnal Ear can hear a Spiritual Voice, as Reeve himſelf teacheth, page 47. T.S.T. concerning which ſomething may be fitly hinted elſe-where.

Fifthly, But I would add from their wicked Principles, That if Man be God's Image, in reference to his Body, then, becauſe Reeve and Muggleton declare that a ſelect number of men's Bodies and Souls are pre-ordain'd to be eternally damned, therefore God has decreed his own Image to everlaſting Vengeance, and that to glorifie himſelf too; which one Horrible Impiety I deſire all to weigh, and then there needs no farther undertaking to his Confutation.

That this OLD, and alſo Exploded HERESIE I prove.

This wonderful dark Secret is to be read in Theodorus of Hereſies, the 4th Book, and 10th Chapter, where he ſpeaks of one Audaeus, who lived in Coeloſiria, in the time of Conſtantius the Emperor, and grounded his Conjecture upon theſe words, Let us make man after our Image. Alſo ſeveral Monks inhabiting Aegypt conceited, the God that made Heaven and Earth to be no bigger then a Man. Of which Opinion, with Muggleton, was one Theaphilus of Alexandria, they were called Anthropomorphits, as may at large be ſeen in Euſebius Pamphilus his 6th Book and 36th Chapter; alſo in Socrates Scholaſticus his ſix and ſeven Books: this was about the Year after Chriſt 403. and One thouſand two hundred ſixty nine years ſince.

Secondly,

THeir ſecond Secret is That God did not create the Heavens and Earth out of Nothing, but the Subſtance was with God from Eternity, T.S.T. p. 12.

That this alſo inconſiſtent with SCRIPTURE we prove.

Firſt, In the beginning God created the Heavens and the Earth, and the Earth was without form and void, Gen. 1.1, 2.

If they were created before they were formed, as ſaith the place, then Creation and Formation are not one and the ſame thing, as Reeve and Muggleton aſſert in their Tranſcendent Spiritual Treatiſe, p. 16. ſo that either the Authority of Scriptures muſt be denyed, or elſe Creation is firſt a bringing forth of the Chaos or rude Subſtance, and Formation the Diſpoſition of it into ſuch Parts, and Deſignation unto ſuch Ends or Services, as that all wiſe Creator might think moſt befitting his great Work. Enough might be ſaid on this one particular to confute all with whom the Scriptures remain of any force.

Secondly, Hearken unto me O Jacob, and Iſrael my called; I am he, I am the firſt, I alſo am the laſt; my Hand alſo has laid the Foundation of the Earth, Iſa. 48.12, 13.

To be firſt, and to have laid the very Foundation of anothers Beeing, ſuppoſeth that thing neither to be before it, nor ſo much as in time equal with it; and therefore denotes priority and ſuperiority: Wherefore thus I argue, If God was before ſo much as the Foundation of the Earth was laid, then was neither the Earth, nor Foundation of it, from Eternity with God. But the Text affirms, That God was firſt, or before the very Foundation was ever laid, therefore neither the Earth, nor Superſtructure, as to its Form, nor yet its Foundation or firſt material Principle was Co-eternal.

In ſhort, Nothing can be ſaid to create any thing that is equal in time with it, becauſe ſuch Creation ſuppoſeth the one to receive its being from the other: and ſince God gave its Foundation, or firſt bottom, the very material Principle, it follows, there could be no Co-eternity betwixt them.

Thirdly, — And the Word was God: All things were made by him, John 1.1, 13.

If all things were made by him, then both Heaven and Earth, becauſe they are part of all things, were made by him; but the place ſays, all things (or whatever has beeing) were made by him; therefore a •• Co-eternity of Earth or Heaven with the Everlaſting God is excluded and refuted.

To this anſwers that Paſſage of the Apoſtle Paul in the Acts, God that made the World, and all things therein, &c.

Fourthly▪ To c • nclude this Head, For by him were all things created, and 〈◊〉 before 〈◊〉 things; and by him all things c • n •• ſt, Colloſ▪ 1 16.17. And thou Lord in the beginning haſt laid the Foundation of the Earth, and the Heavens are the Works of thy Hands, Heb. 1.10.

That which had a Beginning, which was made and which was and is upheld by another, neither can have been contemporary nor co-eternal with that from which it received its Beeing; but that did the Heaven and the Earth, and from Almighty God, as the place proves: Therefore not Co-eternal with him.

Nor can their idle ſhift any wayes ſecure them from the dint of theſe Scriptures, nor the Arguments built upon them, viz. making is faſhioning, ſo God made the Heavens and the Earth, as a Carpenter makes a Door or a Cheſt, he faſhions it of Wood▪ but he does not make the Wood: A Diſtinction fitted for Bodlam, then▪ men pretending to be in their Wits: Can any rationally think, that when God is ſaid to lay the Foundation of the Earth, and to make the Heavens, and all that live therein, that he only faſhioned them up? Who made the Trees, Plants, Beaſts, Fowls, Fiſhes, and rational Creatures? Do they ſtrain at a Gnat, and ſwallow a Cammel? Can they think that it was harder to Almighty God, to create out of Nothing the more inanimate or Lifeleſs part of Heaven and Earth, then to compoſe that variety of excellent Creatures, and to infuſe that great Spirit and Soul, by which they are reſpectively inſtincted or acted.

But how pertinent his Diſtinction is betwixt faſhioning and making, we will manifeſt by that remarkable Paſſage to our purpoſe in Paul's Epiſtle to the Philippians, Chap. 2. And being found in faſhion as a man; he humbled himſelf, &c.

Was Chriſt a real Man, or not? if not, then Reeve and Muggleton's Fleſhly Mortal Notion of the Immortal Son of God falleth to the Ground; if a real man, then to be faſhioned may import to be, and the Faſhion of a thing paſſeth for the Beeing of a thing.

Of what value now their Diſtinction is, they may conſider if they pleaſe.

But this Opinion is alſo againſt REASON.

Firſt, It is the nature of what is Eternal, or from all Everlaſting to be Infinite, Ʋnalterable and Almighty; for it oweth no Original or Preſervation to another, and is equivolent in all other Properties to Eternity: Now where there is not proportion, it is highly to be ſuſpected, That there is no ſuch thing at all; but is a meer Chimera, and real only in a Fiction.

Secondly, That there is no reſemblance is manifeſt, the whole viſible World is full of Time, inconſiſtent with Eternity, as having Beginning and End; the Heavens have their ſet Motions, the Earth her diſtinct Seaſons, in which are various Revolutions, and both filled with divers Temporary Agitations and Motions: Therefore it is impoſſible that Heaven and Earth could have been from Eternity, which are ſo filled with and made up of all the Inſtances of Time and Mutation; for ſhould they, The Sun muſt alwayes ſhine, the Rain deſcend, the Tide flow, the Winds blow, the Winter laſt, and every Alteration that is in Time be perpetual.

Thirdly, It is utterly impoſſible, that Temporal Beeings could receive their ſuſtenence and growth from what is by nature Eternal; there being as great Contrariety, at leaſt, Difference between them, as there is betwixt viſible and inviſible, ſpiritual and carnal things.

Fourthly, Such as is the Food, ſuch ſhould the Life be; now if this viſible World be eternal, then the Food that ſprings from it ſhould nouriſh to a Life as Eternal as that World which does produce it. Nay, ſince mans Body was made of the Earth, we might well infer, That mans Body▪ as ſo made, is Eternal; and if Eternal, as ſuch, not Mortal, which Experience tells us is an idle Tale. But let this ſuffice at preſent.

But that this Conjecture had other Founders then Reeve and Muggleton, I prove, and that by two Inſtances.

Auguſtine ſayes, That there were ſeveral that affirmed, That the Water was not made by God, but was Co-eternal. Next, a certain Sect called S • luciani taught, That the ſubſtance of the Creation, or whereof the World was made, was not made by God, but Eternally with God (then no Creature, and then God) as may at large be read in the ſaid Auguſtine's Book of Hereſies; this Hereſie raigned about Anno 300. after Chriſt. To ſay nothing of that known Philoſopher Ariſtole, who was ſometimes Idolator; ſometimes Athieſt.

Thirdly,

THe third Secret, which only was revealed to Reeve and Muggleton, if we will believe them, is, That the Soul of man is generated or got by the Man and Woman with the Body, and that the Body and Soul are inſeparable.

That this is contrary to SCRIPTURE Teſtimony I prove.

Firſt, And the Spirit to God that gave it, Eccle. 12.7.

No Carnal Generation can bring forth a pure Spirit▪ External Matter producing only External Matter of its own kind.

But the ſoul of Man is a ſpirit, as the words expreſt in Reeve's and Muggleton's own T.S.T. p. 44. Therefore no man gets the ſoul or ſpirit of a man when he generates the Body.

Secondly, That which returns to God came from God; but the ſoul of every man returns to God, and conſequently came from him.

I omit mentioning more Scriptures, becauſe the following Principle being a Conſequent of this; what I prove there is proved here, namely, The Immortality of the ſoul, againſt the Atheiſtical Aſſertion, of the ſoul's mortality with the body: For where there is no Corruption, there could be no proper Generation; and if the ſoul be Immortal, it was not deſcended of Mortal Race, or begotten of elementory viſible matter.

That this is againſt all Right UNDERSTANDING, I prove.

Firſt, Such as is the Soul, ſuch muſt that be which produceth it; but it is Spiritual. Now that which generates the Body of Man, being only and meerely viſible Matter, it cannot produce or generate an intellectual Soul or Spirit.

Secondly, If Man got the Soul, then would that Soul be as well the Image of the Father as the Body, and partake as intirely of the Father's Nature and Diſpoſition in all reſpects: But Experience ſhews us, That Sober Parents have Wild Children, and Religious Children Debaucht Parents; therefore Parents do not generate the Soul.

Thirdly, If Soul and Body be inſeparably generated, then the Sexes as well belong to Souls as Bodies; the which as it is abſurd, ſo would there be Men and Women in that very diſtinction to all Eternity: And who ever read of She Souls, or Female Souls?

Fourthly, If Soul and Body were intermixtly and inſeparably generated by Man, then in all Anatomies it were no more difficult to find out the Soul then any other Part: and in caſe of opening or diſſecting of Living men, as I have at the Ʋniverſity, ſeen living Beaſts by Anatomiſts, it would not be impoſſible, but rationall, that one ſhould behold the very Thoughts, Purpoſes, and Intents of ſuch Mens Hearts and Souls. But becauſe this were moſt vain, we ſhall conclude, The Soul is not generated with, nor inſeparable from the Body, but of an Immaterial Nature.

That this is no newer then the reſt, and was eſteemed Hereſie in the Primitive Times, I will Evidence.

There was a Sect called Lucifrians, from one Lucifer of Sardania, and the Tertullianiſts, who held, That the Soul was tranſfuſed by generation from the Parents to their Children, and that the Soul is of the Fleſh, and Subſtance of the Fleſh of which read Socrates, in his 3d Book, and 7th Chapter; alſo, Auguſtine of Hereſies; and Theodorus, his 3d Book and 5th Chapter, about Anno 350.

Fourth,

THE Fourth ſublime Myſtery of thoſe Phantaſtick and Imaginary Perſons is a Conſequence of the former, namely, the Mortality of the Soul, That the Soul and Body go to Duſt, and riſe together at a general Reſurrection.

That it is inconſiſtent with SCRIPTURE, I prove.

Firſt, And the Lord God formed Man of the Duſt of the Ground, and breathed into his Noſtrils the breath of Life, and Man became a Living Soul, Gen. 2.7.

If the Breath of Life made a dead Body live, then the Privation of the Breath of Life makes a living Body dead; ſince the life it has was from and is whilſt that Breath inſpired remains in it; and if ſo, then not the Soul, but the Body dyes.

2. This is further proved thus, If it was living Breath before it entred into the Body, it muſt be living Breath after it is withdrawn from the Body; ſince the Body makes no alteration upon it, but it upon the Body; as from a life-leſs Heap to a living Body, and from a living to a dead Body again.

3. Though ſome of thoſe things which are living may dye, becauſe they live by the borrowed or lent Life of another; yet very Life, as Life, cannot dye; for ſince Life and Death are contrary, as Light and Darkneſs, becauſe very Light can never in it ſelf be utterly extinguiſhed by Darkneſs, ſo as to become very Darkneſs, nor Truth Ʋntruths by Error, it is impoſſible that the Breath of Life, or Soul of Man, can ſuffer death, as here underſtood; for that were very annihilation it ſelf, or being from an intelligent Something made Nothing.

Secondly, And he cryed unto the Lord, and ſaid, O Lord my God haſt thou alſo brought Evil upon the Widdow with whom I ſojourn, by ſlaying her Son? And he ſtretched himſelf over the Child Three times, and cryed and ſaid, O Lord my God, I pray thee, Let this Child's Soul come into him again: And the Lord heard the Voice of Elijah, and the Soul of the Child came into him again, and he revived, 1 Kings 17.20, 21, 22.

If the Soul was with-drawn when the Body lay dead, as the place proveth, then the Soul lay not dead from all Motion, Life and Heat in the Body, as one inſeparable Lump. But the Soul was ſeparated, and when it did return, according to Elijah's Prayer, and had reſumed its forſaken dead Body, it revived the Body again; therefore the Soul dyed not with the Body, nor at all; inaſmuch as if it had dyed, when ſeparated, it could not have revived the dead Body, when returned.

In ſhort, This place moſt expreſly proves, 1ſt, The Body's death, from the Soul's ſeparation: 2dly, The Soul's certain departure from the Body: 3dly, The Soul's living after ſeparation.

Thirdly, Then ſhall the Duſt return to the Duſt, as it was; and the Spirit to God, that gave it, Eccl. 12.7.

This place very evidently harmonizeth with the former, and is a pregnant Inſtance to the Confutation of that Atheiſtical Opinion, and as pertinent here, as where mentioned. For, as Man is compoſed of Body and Spirit, ſo they have two Originals; the one from below, Duſt; the other from above, the Breath of Life: They have alſo two Dooms, the Duſt to the Duſt, from whence it came; the Soul to God, from whence it came, to be by him ſentenced to the Bleſſed or Curſed State forever, according to the end of that Chapter, For God will bring every ſecret thing to Judgment; from whence I argue,

1. That only can properly return to Earth that came from it, that is Duſt.

But the Soul never came from Duſt nor Earth, as Reeve and Muggleton affirm, p. 45. T.S.T.

Therefore it is impoſſible that the Soul can truly be ſaid to return to the Earth.

2. That which returns to God is what more immediately and eminently came from him, and that cannot dye.

But the Soul doth to the end aforeſaid.

Therefore the Soul came from him, and dyeth not, neither can it with the Body return to Duſt.

Fourthly, Be not afraid of them that kill the Body, and after that have no more that they can do, Luke 12.4.

If Reeve and Muggleton ſpeak Truth, then he that kills the Body kills the Soul too; for he cannot kill the one without the other.

But Chriſt Jeſus, the Author of Truth and Salvation, ſaith, The Body may be killed by Man, and the Soul remain alive; therefore Reeve and Muggleton are Lyars againſt Chriſt and his Doctrine.

The Body's Death is Natural, the Soul's Spiritual; Mans Power extendeth but to one, and conſequently the latter is independent of the former.

Fifthly, For me to live is Chriſt, to dye is Gain; but if I live in the Fleſh (or Body) this is the Fruit of my Labour: yet what I ſhall choſe, I wot not; for I am in a ſtreight betwixt two, having a deſire to depart, and be with Chriſt, which is far better, Phil. 1.21, 23. From whence I plainly argue,

1. If to dye was Gain, then he was not to enjoy leſs of that divine Conſolation which he had living, ſince to live was Chriſt. But he that has lain Body and Soul One Thouſand Six Hundred Years in the Grave, and may for ought we know One Thouſand Six Hundred more, must needs have lost not only a little, but all that he enjoyed Living, inſtead of further Gain: Therefore I infer, Their Principle of the Soul's Mortality is contrary to the Teſtimony of the Apoſtle; for with him to dye was Gain. That this was the Apoſtle's ſence I proceed yet further to make appear from his own words.

2. The Reaſon of his ſtreight was, Whether to live to ſerve Chriſt, or dye to enjoy him: But this had been no ſtreight, if he was to loſe what he had, and not to enjoy him after departure in any ſenſe, as the Dead don't; therefore it was not the Apoſtle's Judgment, though it was Wicked Reeve's, and Blaſphemous Muggleton's, That the Soul is deprived with the Body by Death, of all Divine Enjoyments of God, or Puniſhment from him, till the Day of Reſurrection. For the Apoſtle counted it far better, to depart, and be with Chriſt; which had been a Vain, if an In-obtainable Deſire, as would follow from their Anti-Scriptural Opinion.

Sixthly, And when he had opened the Fifth Seal, I ſaw under the Altar the Souls of them that were ſlain for the Word of God, and for the Teſtimony which they had held; and they cryed with a loud Voice ſaying, How long, O Lord Holy and True, doſt thou not Judge and Avenge our Blood on them that dwell on the Earth? Revel. 6.9, 10.

If their Souls lived after their Bodies were Slain, then they did not dye together; but the Scripture proves, their Souls lived after their Bodies were Slain: for they cryed for Vengeance on the Blood-thirſty Inhabitants of the World; therefore Souls are not Mortal, as Bodies are.

In ſhort, Their Bodies were ſlain, their Souls were alive; their Bodies were in the Grave, their Souls under the Altar, worſhipping God Day and Night forever and ever.

That this is againſt REASON I further Prove.

Firſt, There is nothing Mortal that is not Elementary, or compoſed of viſible Matter or Subſtance; but the Body is that only part of Man, which is ſo compoſed.

And conſequently, the Body is the onely Mortal Part of Man.

Secondly, That only can be ſubject to viſible and material Generations, Agitations, Motions, Privations, Diminutions, Increaſes, Alterations, Operations, and Corruptions, which is of a Viſible, Elementary, and Corporal Subſtance (for an Inviſible none ever ſaw ſubject to any one of them) but of ſuch is the Body, and not the Soul (by Reeve and Muggleton their own aſſertion, of Man's Nature to be of the Faith which is God's Nature.)

Therefore the Body is ſubject onely to Generation and Corruption▪ and not the Soul.

That the Soul is not of the ſame Nature of the Body, I thus prove;

Thirdly, That which is intellectual, which in its pure Nature knows, comprehends, governs and orders all viſible, elementary and corporical Beeings, and yet is Inviſible, Spiritual, Rational, and Internal (as is manifeſt from its Heavenly Meditations, its ſecret Thoughts, its ſerious Reflects, acute Memory, and profound Reaſonings about the Cauſes and Effects of all things) cannot but be of a Nature more refined, exellent and noble, then to fall under the ſame Generations Revolutions and Corruptions, thoſe inferior viſible Beeings are ſubject to. But ſuch is the Nature of Man's Soul, as daily experience manifeſts to all that will not wilfully Blind their Eyes; therefore though Man's Body be Mortal as being of that groſſer Subſtance and elementary Nature, yet his Soul is of an immortal Nature, and can receive no Alteration of Being by any that may or can happen to the Body, which is but a Well▪ Organz'd and diſpoſed Inſtrument for the Soul to exert or put forth it ſelf by, according to the good Pleaſure of God, and that creaturely Prudence neceſſary to be eyed in and about all Worldly Concernments.

Thus much and enough to this Point.

That this is as Gray-headed as Atheiſm, we may ſuppoſe; and that it is not only their only Revelation I prove.

John the 22th Biſhop of Rome, and ſome in the Countries of Arabia, held this very Doctrine, affirming, That Souls and Bodies dyed and roſe together; of which read Origen, and Euſebius Pamphilus, lib. 6. chap. 36. nor can any be ignorant that converſe with Story, that long before, ſince, and at this day, where Reeve and Muggleton were never thought on, this wretched Opinion is but too riſe, Anno 249. 1423. years ſince.

Fifthly,

BUt their moſt admirable Secret of all is, That God deſcended with his Body in the ſhape of a Man, and diſſolved himſelf into the Virgin's Womb, and ſo brought forth himſelf a Man; who after he had lived to ſuch an Age, was Crucified, and really dyed, or ceaſed to be either God or Man for Three Dayes and Nights.

That this is in three Paticulars highly inconſiſtent with Scripture I prove.

Firſt, God did not ſo tranſmute his divine Nature into Fleſhly Mortal Nature.

1. Your Father Abraham rejoyced to ſee my day: Then ſaid the Jews unto him, Thou art not yet Fifty Years old, and haſt thou ſeen Abraham? Jeſus ſaid unto thems Verily, verily, I ſay unto you, Before Abraham was, I am, John 8.56, 57, 58.

If that which was before Abraham, and yet then in beeing the ſame, was God, as none that own the Scriptures do deny; then becauſe that outward viſible Body was not before Abraham, that was not God: The firſt all grant, the ſecond none reaſonably doubt; for Chriſt was crucified about the Three and Thirtieth year of his Life: And then I hope none will believe the Eternal Deity was Tranſmuted, or Tranſubſtantiated into that Viſible Body; for ſo Chriſt's Anſwer would not have been true: for that Mortal Body, which ſay Reeve and Muggleton was the Eternal God, had a Beginning, and was not of that Age the Jews ſaid it to be.

2. Whoſe are the Fathers, and of whom as concerning the Fleſh Chriſt came, who is over all, God bleſſed forever, Rom. 9. 5.

If Chriſt, as concerning the Fleſh, was not God, as the Text manifeſtly implieth (by a Diſtinction betwixt his Appearance in that Body of Fleſh, and his Divine Eſſence or Beeing, with their Originals) then that fleſhly Body was not God, or the Eternal God was not Subſtantially Tranſmuted into that Fleſhly Body.

Secondly, Neither could Elias be God's Deputy to tranſact in his ſtead the Affairs of Heaven, during that Journey which theſe Impoſtors affirm God to have taken, from any Scripture Evidence.

1. For my Father is greater then I, John 14.28.

And he kneeled down and prayed, Father, if thou be willing, remove this Cup from Me; nevertheleſs, not my Will, but thine be done, Luke 22.41, 42.

If Elias was that Father which Chriſt ſpake of, and prayed and cryed to, as Reeve and Muggleton aſſert; then either he that cryed to him was not God, but Elias really God (and ſo they both contradict their own Doctrine, who tell us, That he that was born of the Virgin, and dyed on the Croſs, was the Everlaſting Father) or elſe, that which needeth and cryeth for help of another, was greater then that, which was able to ſuccour and deliver it; which how abſurd it is let all ſober men judge: therefore he to whom he cry'd and pray'd in all Streights, and whom he had affirmed to have received all his Doctrine and Commiſſion from, and who was greater then all, was the only true God, and not any glorified Creature. For God could not leave Elias his Deputy, and not leave him his Power, which if he did, be left Himſelf; ſince without his Almighty Power he were not God.

Secondly, I thank thee, O Father, Lord of Heaven and Earth, becauſe thou haſt hid theſe things from the Wiſe and Prudent, and revealed them unto Babes. The Hour is come, glorifie thy Son, that thy Son alſo may glorifie thee. And this is Life Eternal, to know thee, the only true God, and Jeſus Chriſt whom thou haſt ſent. And now Father, glorifie thou me with the Glory which I had with thee before the World began, John 17.1, 3, 5.

On this place I raiſe theſe three brief Arguments;

1. If Elias was not the Father of our Lord Jeſus Chriſt, nor Lord of Heaven and Earth, but a created Being, as all confeſs, then it was not unto Elias that Jeſus returned that Heavenly Thanksgiving, but to his own Father, greater then all, who is Lord of Heaven and Earth.

2. If he to whom he prayed be that only true God, and that to know him, and Chriſt Jeſus whom he hath ſent, be Life Eternal, then was it not Elias to whom he prayed, becauſe all grant, that he is not the only true God, nor did he ſo love the World as to ſend his only begotten into the World, that through believing in him it might obtain Eternal Life. This moſt plainly knocks down all Conceits of a Deputed God, that Chriſt ſhould pray unto, becauſe ſuppoſing that ſuch a thing could be, yet he could not be that only true God. whom to know were Life Eternal: but this to whom Jeſus prayed, whom ſay Reeve and Muggleton was Elias, ſaith Chriſt Jeſus, was that only true God, whom to know is Life Eternal.

3. This God to whom Chriſt prayed, that he would glorifie him, was the ſame Eternal God with whom he had Glory before the World began; but Elias was Two Thouſand Years or more after the World was made, inſtead of being before the World began; and conſequently, Elias was not that God and Father, unto whom the Lord God made his Supplications.

Object. But Muggleton will tell me, That Elias was enthroned with that God-like Power, Glory, Wiſdom and Majeſty, that rendred him all that which was needful to make able to anſwer all thoſe Petitions, and what ever elſe was neceſſary.

Anſw. If the Majeſty, Power, Wiſdom and Glory of God were left with Elias, I would fain know what God had to dye with; for 'tis his Power, Glory and Divine Wiſdom that makes him, God; If Elias had them, God left himſelf deſtitute of what made him God: for how can a man leave his Properties alive behind him that truly man him, and yet be ſaid to dye in Reeve and Muggleton's ſence, which is, That all thoſe Faculties And Properties dye with a man? would one not rather ſay, that ſuch one does not dye, becauſe, that which makes him a true man lives? So that their Conceit is ſpoiled in the over-turning of this one thing; for, ſhew the impoſſibility of God's dying, and yet leaving his Power, Wiſdom and Glory with Elias, and the whole Fabrick, filled with their many Chambers of Imagery, will fall to the Ground; for, ſay they, without a God's dying, and becoming from Immortal, Mortal, and from Mortal, Immortal again, the whole Heaven and Earth would be out of order, and no right Knowledge or Salvation can be procured or arrived at.

Much might be urged from many other Scriptures, as that God raiſed him, and that he is ſet down on the Right-Hand of the Moſt High, but let this ſuffice.

Thirdly, Nor is there any thing in the whole Scriptures of Truth, that ſo much as incourages any to believe the Mortality of the Immortal God.

1. Even from Everlaſting to Everlaſting, thou art God, Pſal. 90.2.

He that was from Everlaſting, and is to Everlaſting, never ceaſeth to be, as that which dyes▪ doth; but the true God was from Everlaſting, and is to Everlaſting; therefore Reeve and Muggleton's Mortal God is not the true God; or, the true God never ceaſeth to be.

2. Haſt thou not known, haſt thou not heard, that the Everlaſting God, the Lord, the Creator of the Ends of the Earth, fainteth not? Iſa. 40.28.

He that could never faint, could never dye, becauſe Death is more then a Degree beyond fainting (though fainting be a Temporary with-drawing of Life) but the true God and Creator of the Ends of the Earth never could faint; therefore the true God could never dye.

3. And one of the Malefactors ſaid, Lord, remember me when thou comeſt into thy Kingdom? And Jeſus ſaid, Verily, verily, I ſay unto thee, To day ſhalt thou be with me in Paradice, Luke 23.42, 43.

If Chriſt, the Author of all Truth, ſpake Truth, as moſt unqueſtionably he did; then both himſelf and the Malefactor were in Paradice that day, and conſequently, it was untterly impoſſible that they ſhould both dye from all viſible and inviſible Life, Sence, Underſtanding and Enjoyment. But I hope, none are ſo impudent as to ſay, Chriſt ſpake not the very ſimple Truth, and ſo would have deceived the poor man; and yet I know not how far Muggleton will go in this matter, ſince he told me, that Moſes in his Diſcourſe of the Creation, ſet the Cart before the Horſe; and that if Paul were alive, he would reprove him, and ſo cenſure that holy Spirit by which he wrote.

Therefore it was not the Eternal Deity that ſuffered Death, but that Body of outward Fleſh, ſubjected to all thoſe natural Paſſions of Heat, Cold, Hunger, Thirſt, Life and Death (as ours are, ſin only excepted) which the Eternal Infinite Creator had provided, through which to manifeſt his everlaſting Wiſdom, Councel and Mercy for the Redemption of Mankind.

That these three Branches, of this ſottiſh Opinion are all of them greatly repugnant to that Underſtanding God has afforded men to meaſure and diſtinguiſh things by, I prove.

Firſt, It was impoſſible for God to tranſubſtantiate himſelf from an Immortal Deity to a mortal Man.

1. It muſt ſuppoſe God's begetting himſelf, which is abſurd, and impoſſible; ſince being begotten, ſuppoſeth him to have had a Beginning (that gave Beginning to all) and to beget, ſuppoſeth him to have been before he was begotten, and ſo before he was.

2. Such as is the Begetter, ſuch muſt the Begotten be: We ſee, Men get Men; Horſes, Horſes; Fiſh, Fiſh, and every Seed has its own Body, as ſay Reeve and Muggleton; then, by good conſequence, the Immortal God muſt have begotten himſelf an Immortal God, one that could not dye by the Hand or Cruelty of his own Creature.

3. It is as impoſſible for God to become a Creature, or to diſſolve his own Infinite, Immortal, Eternal Nature, into a Finite, Mortal, Created or Generated Nature; as for a Mortal Created Nature to be refined, preferred, and tranſmuted into an Infinite, Immortal, Creating Nature. In ſhort, It is as impoſſible for God, as God, to become a dying Man, as for a dying man to be changed into an Immortal Eternal God: They are reciprocally impoſſible and Blaſphemous.

Secondly, It is abſurd, and Untrue affirm, that Elias was God's Deputy, and he to whom Chriſt prayed when in that Body of FLESH.

1. He that is Infinite, is every where, and circumſcribed to no particular place; but Scripture, Reaſon, and Reeve and Muggleton (yet they are ſeldom of one mind) own and declare the Infiniteneſs of God, therefore God is every where, and if every where, then not excluded Heaven, the Habitation of his Throne, and conſequently Elias was not God's Deputy, neither was it any wayes needful that he ſhould be.

2. That which in any ſence may be ſaid so want, is not God, who is all in all to himſelf; but who needed a Deputy, neither was Omnipreſent, nor Almighty, and therefore not the only True God.

3. Either Chriſt did not ſtand in need when on Earth, or he did; if not, then he was not ſincere in his Supplications; if he did, then the Omnipotency was with Elias (he that ſupplies Wants is greater then he that is ſupplyed) and conſequently, he that cryed was not that Everlaſting God and Father, but Elias.

4. Elias was not ſo conſiderable as Moſes, who was the first Grand Commiſſioner of God's Diſpenſations to the Sons of men (as Reeve and Muggleton affirm) why then ſhould Elias be preferred to Moſes, a Meek Man, Iſrael's Leader; and who ſaid of Chriſt himſelf, That a Prophet like unto me ſhall the Lord your God raiſe up unto you, him ſhall you hear in all things (then not Reeve and Muggleton in any new thing) 'Tis ſtrange therefore, that Moſes was not rather of the two, elected to repreſent him in Heaven, who was a Figure of him on Earth. But though Reeve would not tell us ſo, I am of the mind I know the Reaſon of it, namely, That Chriſt did not call, Moſes, Moſes, but Eli, Eli, when upon the Croſs; and I am perſwaded he had no other Ground for that Conceit, not conſidering that Eli, Eli, are Hebrew words, importing no more Elias, Elias, then they do Moſes, Moſes, but My God, My God, as the place expreſly ſhews us.

Much more might be ſaid, but let this ſerve.

Thirdly, That the Immortal God could never Dye; or ceaſe to be, is manifeſt, and the contrary Blaſphemouſly Falſe.

1. If God was he that made all things, and by whom they are upheld, as all believe, that believe there is a God at all, then had he ceaſed to be, the Creation had ceaſed to have been upheld; and conſequently all had fallen into its firſt Chaos, or the World can ſubſiſt without Him.

2. That he, whoſe Nature it was never to have Beginning, and ever to live without Variation, could never become ſo contrary to his own Nature and Being, as to change, dye or ceaſe to be; but ſuch was the true God, therefore he never dyed.

3. If Saints live, move, and have their being in God, as ſay Reeve and Muggleton, pag. 201. D.L.G. then either God never dyed, or there were no Saints when the Jews Crucified Chriſt, or the Saints dyed too. They deny them all; they ſay, God Dyed, and there were Saints, and they Lived, Moved and had their Being in God, though Dead; which how all, or any of them can hang together, let ſober People judge.

4. If God dyed, who lived, and by whom? for nothing can live of it ſelf, that had beginning from, or dependance on another, as had all the viſible World on God; therefore becauſe all lived, and was preſerved, that had its Being from God, He from whom they had their Being, could not be annihilated whilſt they remained in being.

4. If God was raiſed by Elias, then either Elias was the True God, or Elias the Creature was ſtronger then Jehovah the Great Creator. Let this ſerve to confute, and forever to overturn theſe idle Chimera's of thoſe filthy Dreamers Reeve and Muggleton.

That this Blaſphemous Conceit of the Immortal God's Mortality, is not new, I ſhall make appear.

1ſt, Valentinus is ſaid, opened, to have publiſhed, at Rome, That Chriſt brought a Body down from Heaven, and that he after ſome time paſſed through the Virgins Body again. Noetus affirmed, That the Father, Son and Holy Ghoſt were Fleſh, or that one Perſon of the Son of Man, or that Perſon ſo long ſince at Jeruſalem, to be Father, Son and Spirit; and that when he ſuffered on the Croſs, the Father, Son and Holy Spirit dyed. See Euſeb. his 4th Book and 10th Chap. Ireneus Epiphanius Hereſ. 31. & 57. about Anno 150. which is 1522. years ſince. What Strange New Revelation this is!

Laſtly,

I May mention another of their Tenets, held at this day by all Calviniſts abroad, and of ſeveral Sects in theſe Nations; namely, Predeſtination, or that God from all Eternity, without any other Inducement then his own Pleaſure, hath decreed ſome for Salvation, and ſome for Damnation; contrary to which, all their Obedience or Rebellion ſhall be in vain, to alter his Determination.

That this Principle is Accurſt by SCRIPTURE, I prove.

Firſt, The Righteouſneſs of the Righteous ſhall be upon him, and the Wickedneſs of the Wicked ſhall be upon him; but if the Wicked will turn from all his Sins that he hath committed, and keep my Statutes, he ſhall ſurely live, he ſhall not dye, Ez. 18.20, 21.

1. If Righteouſneſs or Wickedneſs are the Grounds of God's Rewarding or Puniſhing the Souls of men, then is there no Predeſtination previous, without conſideration had to their Works; but the Text affirms moſt plainly, therefore ſuch Decrees are denyed and diſowned.

2. If Man may turn from his Righteouſneſs and Wickedneſs, then are the Means no more inevitably predeſtinated for men to uſe, then before mentioned; but men may turn from either, and accordingly they will be rewarded; therefore no ſuch Predeſtinated Damnation or Salvation.

Secondly, For it is good and acceptable in the ſight of God our Saviour, who will have all men to be ſaved, and to come unto the Knowledge of the Truth, 1 Tim. 2.3, 4.

If the Apoſtle writ by the Spirit of God, that gives to know the Mind of God; then it was the Good Will of God, that all men, not excluding any upon a Predeſtination, ſhould come to the Knowledge of the Truth, and be ſaved: And conſequently, there is no Predeſtinated Reſtraint upon men's Underſtandings, from knowing the Truth, nor fore-appointed Bar from their enjoying the End of ſuch True Knowledge, even the Salvation of their Souls.

Thirdly, The Lord is not ſlack concerning his Promiſe (as ſome men count ſlackneſs) but is long▪ſuffering to us-ward, not willing that any ſhould periſh, but that all ſhould come to Repentance, 2 Pet. 3.9.

The Long-ſuffering of God either related to the Elect, or Reprobate, or Neither.

Not to the Elect, becauſe there is no need of fearing their Periſhing.

Not to the Reprobate, for there is no poſſibility of their Repentance.

Therefore to neither; and conſequently, either the place is ſpurious, or deceitful; or elſe thoſe kind of Elections and Reprobations are meer Phantiſms. Let theſe few Inſtances ſerve, of thoſe hundreds that might be mentioned, moſt expreſly to confirm the ſame.

That this is highly Inconſiſtent with REASON, I briefly prove.

Firſt, It renders God moſt Ʋnwiſe, to make ſo many thouſand Creatures on purpoſe to Rebel againſt him, to Kill, Lye, Steal, Blaſpheme, and commit all manner of Outragious Wickedneſs to the grieving of his own Spirit, the making him Repent he had made the World, and Obſtructing of his Glorious Work of Reformation.

Secondly, It greatly Diſparageth his Juſtice, which conſiſts in proportioning Rewards and Puniſhments to the Good and Evil Works of Men, and overturns both, by making the Eternal States neceſſary and unavoidable upon a Predeſtination, without any Regard to their Works; ſo that man is damn'd for not doing what he can't do, no more then it is poſſible for him to break an Almighty Decree.

Thirdly, It quite deſtroyes his Mercy, and renders him the moſt Cruel of all Beings; for inſtead of not being willing, or deſiring the Death of a Sinner, He is here made to deſire, and take Pleaſure in it too; nay, ſo eſſential is this Unutterable Cruelty to his Glory (as ſay the Aſſerters of this Opinion) that it would be leſſened or ecclipſed without it: Oh Infamous!

Fourthly, But above all things, it ſtrikes at the very Root of God's Rectitude, and Faithfulneſs, and makes him worſe then the worſt of Men or Devils: for whilſt he ſayes, Your Sins have kept good Things from you; as I live, I delight not in the Death of a Sinner; Repent, and that Iniquity ſhall not be your Ruin; How long would I have gathered you, and ye would not? But now God commands all to Repent; God is no Reſpecter of Perſons, but they that fear him in every Age ſhall be accepted, &c. with many more; they make him but to Complement with Wicked Men, and ſpeak them fair in words, meaning nothing leſs in his Heart, having Pre-ordained them to eternal Wrath.

Fifthly, This Principle would defile his eternally inherent Holineſs, by making him as well the Father of Sin, as of Deſtruction; for men are either Damned for ſomething, or for nothing; if for nothing, that were moſt Wicked in theſe Predeſtinarians account, then for ſomething; and what is that? Sin: very well; and how came they to this ſin? they committed it; and how came they to do ſo? they would do it; why? could they have avoided it? by no means; where's the Difference then betwixt being Damn'd for not doing what they could not, and doing nothing? The Predeſtination was not, that all Evil Men, that wilfully withſtood Mercy, ſhould be Damned; for they were ordained never to receive it; but that ſuch a Number, conſiſting of ſuch and ſuch particular Perſons, ſhould Ʋnalterably and Ʋnavoidably be Damned only to Glorifie God.

Sixthly, But this would ſtain the Glory of the Almighty, in that neither in himſelf, nor from the Redemption and Salvation of the ſouls of men, his Glory is great enough, unleſs it be compleated in the Eternal Deſtruction of far the greateſt part of Mankind.

Seventhly, This deſtroyes, all Good Works; for, may all ſay, Neither can my Good nor Evil Works make one Hair white or black, add or diminiſh, in reference to God's unalterable Decree; and therefore will I give my ſelf unto the Liberty of the Fleſh, and enjoy the Pleaſures of this Life, whilſt I can have them.

Eighthly, It deſtroyes all Government, ſince who cares how deſperate he is, or what Injury he does, who conceiting to himſelf his Poſt is pitcht, his State ſet, and that unchangeably; but breaking all Laws, takes his Revenge on what would bring him to condign Puniſhment for his Exorbitancies.

To conclude, and come ſomewhat cloſer to the Perſons concerned: What ſignifies their coming to call them to repent, that cannot be ſaved if they do? Or to warn ſuch to repent that cannot be damned? What ſignifies their Commiſſion? or their Curſing, or Bleſſing? For can they bleſs him to Life that is ordained before-hand to be damned? Or can they curſe him to Death who is pre-ordained to Eternal Life? If therefore Men are pre-ordained to Salvation or Damnation, to what purpoſe ſhould any fear their Curſe, or prize their Bleſſing, ſince neither can alter or change the Condition of any Perſon; and what more contrary to the Mind of the Merciful God, who is willing that all ſhould come▪unto the Knowledge of the Truth and be ſaved?

That Antiquity both knew and abhorr'd this Opinion is Manifeſt.

Joſephus, in his 18th Book of Antiquities, and 2d Chap. alſo Epiphanius in his Preface to his firſt Book of Hereſie: again, Euſebius in his 5th Book chap. 13. and Socrates in his 1ſt Book and chap. 17. and you will be fully informed of the Abettors of this dangerous and Wicked Opinion,about Anno 200. namely a Sect of the Phariſees; alſo Florinus & Blaſtus, againſt whom Ireneus Biſhop of Lyons in France wrote two Epiſtles, and a Book call'd Ogdous, wherein he tells Florinus, 1472. years ſince. That when himſelf was a Child and with Famous Chriſtian Polycarpus, who converſed with John that converſed with Chriſt, he remembred him to be buſie about the Emperors Court; and further tells him, that had the Apoſtle John but lived to have heard that Damnable Doctrine which makes God the Author of Evil, he would have ſaid, Good God, unto what times half Thou reſerved me? and tells him, that in Publiſhing ſo Wicked an Opinion, he had declared that which all the Hereticks before had never durſt to pronunce plainly, with much more to this purpoſe, againſt him, the Sect called Manichees, from one Manes, held and promoted this Opinion of Fatal deſtiny, who Muggleton-like, is reported to have called himſelf Chriſt, and the Comforter, and publiſhed the Work of one Buddas in his own Name, calling It a New Diſpenſation; All which, Reader, I aſſure thee Hiſtories do inform Us to have been known in the 2d, 3, 4, 5, and 600. Years after Christ, which is above a 1000. Years ſince; In which Time many were the Impudent Spirits that aſſum'd to themſelves as great Authority as Muggleton in Reeve's Abſence doth at this time; namely, Simon Magus, who had ſo far poſſeſs'd the Romans with his Sorcery, of his (pretended) Divinity (calling himſelf to the Samaritans the Father; to the Jews the Son, to the Gentiles the Holy Spirit) as the Heathens erected a Statue or Image of him in the time of Claudius at Rome having this Inſcription, Simoni Deo Sancto, to the Holy God Simon. Next, One Helen a Woman, that accompanied him, whom he called the Principle Ʋnderſtanding, much like Muggleton's Daughter, who Reeve ſaid ſhould be the Chiefeſt of Women. Euſebius in his 2d Book, and 12, 13, and 14, Chap. after this One, Menander, ſaid, to have been a Sorcerer, and the Diſciple of Simon, went up and down, deluding Silly Credulous People, by affirming to them, he was the great Power of God, come down from Heaven, and that all were to believe in him, and be baptiſed in his manner, or they could not be ſaved, but thoſe that did ſhould never dye, read Euſebius in his 3d Book Chap. 23. Ireneus Book 1. Chap. 21. Epiphan. haeres. 22. Again, Carpocrates is reported to have (like Reeves and Muggelton) patch'd his Opinion (who was ſo vain Glorious as to affirm he knew all things) out of Simon, Menander, Nicholas, (from whence came the Nicolaitans in the Revelations) Saturninus Basilides, &c. and ſee Epiphan. Haeres. 27. alſo Auguſtin of Hereſies. Again, We find that Euſebius tells us of one Montanus (whereof Montaniſts or Catafrygians are called) taught in Phrygia, that he was the Holy Ghoſt, as may be ſeen in the 5th Book of Euſebius 13, 14, 15, 16, 17, Chapters. Alſo that one Buddas affirm'd, that he was born of a Virgin (as true as Muggletons being the Laſt Witneſs of God) This Buddas writ a Book, and in his ſwelling Pride ſtyl'd it Myſteries, much like the Whimſies of Reeve and Muggleton, in their Tranſcendent Spiritual Treatiſe; next, he wrote a Book called the Goſpel, of the Nature of Reeve and Muggleton's Divine Looking Glaſs: His End was to break his Neck; 'Tis to be fear'd that a worſe will be miſerable Muggletons, even Torment of Spirit, as Reeve is ſaid to have left the World in. To conclude, Noetus, the Ring-Leader of that great Myſtery, (never revealed till within theſe 20. years, ſayes Reeve and Muggleton) namely the Godheads being a Man, and ſo abſolutely Fleſh and Blood, as that when the Body dyed, the Godhead ceaſed, and lay under Death's Power three dayes and three Nights: He through the height of his Imaginations, called himſelf Moſes, and Aaron his Brother, as Reeves called▪ himſelf and Muggleton, T.S.T. ſee Epiphanius Haereſ. 57. By all which, Reader, I am not without hopes, but it does appear, how Falſly, and with what Treachery theſe Perſons have dealt with poor ſilly People, who not being ſatisfied in what they did know, haye pin'd their Faith on the ſleeves of ſuch as told them things they did not know, and ſo have been given up to believe a Lye; For what is more evident, then that in this very Tryal he, and his deceaſed Colleague are found guilty of Error, Treachery, and great Deceit; Therefore, Reader, delay not to paſſe the Juſt Sentence of Impoſtor and Counterfeit upon them, and their Commiſſion, who would raiſe to themſelves a New Sect out of the Ruins of old Hereſies, and that under the Pretence, of Choice Revelations, wherein there is no Proof beyond their bare Aſſertions, and to make them paſs, forge an Authority from Heaven (which loaths both them, and their Lyes) to back and recommend them as unheard of Myſteries.

O! ſell not thy Reaſon, who ever thou art, enſlave not thy Judgment, nor rob God's Light and Grace of its Office, to guide and teach thee in the Denial of thoſe Evils that are to be forſaken, and in Imbracing whatſoever ought to be followed; Bring not thy ſelf under the Power of an Ignorant, Arrogant, Blaſphemous, and Sottiſh Man, but remember that God Almighty, who cannot lye, hath promiſed, that in the laſt dayes He would be the Teacher of his People by his Spirit of Truth, and where is the Habitation of the moſt-High, but in the Contrite and Humble Hearts of Men? For whaſoever may or can be known of God, is manifeſted within, who having illuminated all, and given to every Man a Talent; into it, Reader, have thy Mind retired, and wait to have it ſubject thereunto, and thou ſhalt come to know him, (whom to know aright is Life Eternal) But as I have plainly ſhown their abominable Cheat in obtruding Old Fables for New Revelations upon People (whereby I have diſcharg'd the firſt part of my Promiſe) So for a Confirmation of my Judgment concerning Muggleton, and to accompliſh this abridg'd Diſcourſe, take my following Relation, with the ſame impartiallity that I give it thee.

IT can be no Wonder unto ſuch as have impartially read thus far, that theſe men ſhould contradict themſelves, and one another; who are filled in their Diſcourſes (or rather Ravings) with nothing ſober and conſonant; but Confuſion heap'd upon Confuſion, to the aſtoniſhing of every man that is in earneſt about Religion, and has any due Fear and Reverence for God: but becauſe they lay it down, as the Mark only of the True Commiſſioners of Heaven, in nothing to Jar or Contradict, I am the more induced to add to my own pains and the Readers, in a Compariſon of their Contradictions.

Doth not this Demonſtrate thoſe to be the Commiſſionated Witneſſers of the Unerring Spirit, that are indue with a Divine Gift, to write a Volumn as large as the Bible, and as pure a Language as that is, with as much Variety of Matter, without looking in any Writing whatſoever, or HAVING ANY REAL CONTRADICTION IN IT, R. & M. Div. Look Glaſs, page 112.