THe God of the whole Earth now being about to declare his glorie to the Gentiles in such a man­ner as that the Isles that have not heard of his fame should be brought in to see his glorie, and and the Kingdoms of this world being about to become the Lords and his Christs.

Satan at such a time is doubtless standing at the right hand of our Joshua, to resist him.

At the right hand, not at the left, for he will take the better hand that he may be more eminent in shew, and be preferred, in the view of the world, before the Joshua's of God, they must come in a lower place, on the left hand, in a more carnal way in the eye of the world, and in the report of those that speak by swelling words of spiritualness, calling the God of this world that blindeth the eys, a God of light, and all this darkness, spiritu­alness; at this time I say appeareth those times that if it were possible should deceive the very elect, whereby the stars are drawn from Heaven and cast unto the Earth.

Whereupon I have thought it my dutie to serve the Land of my Nativitie, or rather men fearing God in this Nation, in singling out certain specious Deceits of Satans; and as Christ my Ma­ster did to Satan, reproving them with this infallible authoritie, It is written; a speech that can hardly be endured with these pretended spiritual men, for that Satan being overthrown by it by the Saviour of men, is now fain to flie to unwritten notions, con­sisting,

• [Page 2]1. A slighting of the written Word.
• 2. A speaking to that within you. It is their phrase.
• 3. A denying of the use of Reason, and consideration in mat­ters of God, calling it Serpent and Adam, &c.
• 4. Denying of the Ascension or Being of the Bodie of Christ.
• 5. A denying of all Ordinances of Christ.
• 6. A denying honor to men.
• 7. Absolute perfection at one instant.

For the first, they oppose the Word [Christ] to the written Word, and will a Word that is a Discoverie spiritual to be the Word. But whatsoever it is that they call the Word, it is perfect­ly false and not the truth, although it be conceived in the soul of a Paul, except the Scriptures will approve of it, or it be so in Scriptures, that is to say, the same that is recorded in Scripture, Acts 17.11. Paul counts it true Nobilitie to be daily conver­sant in Scripture, for the proof of revealed truths, and (as they count) is carnalness and lowness; for a man at one of their meetings pulling a Bible out of his pocket, one of them asked, What doth that man with that Book there?

2. Again, it is not onely the being of the bodie of Christ, but the actions and undertakings of Christ also that is profitable to us. And of these the Scripture keepeth a record, therefore glori­ously to surmise any thing of Christ, which Scripture recordeth not, is to stand at the right hand of our Joshua, to resist the work of God, and to be more excellent and more glorious than plain Scripture. Christ himself saith, I come to fulfill whatsoever is written in the Law and the Prophets, and the sayings concerning me. Being the Apostle chargeth the plain simple sheep of Christ, saying, Let no man perswade you above what is written.

3. Again if ignorance of the Scripture be the ground of er­ror, Mark 1 [...].24. Matth. 22.29 how do these men drive the people in darkness, that works upon the people to cause a dis­esteem of the Scriptures, and yet forcibly perswade them to re­ceive their Doctrine? Consider, do not the Papists denie us the Scriptures in our mother Tongue that their unwritten verities might take place? And now the same spirit in another appear­ance perswades us to the uselesness of the Scriptures, that his spi­ritual delusions might take place though in another form.

[Page 3]O subtle Devil! Will nothing serve thy turn but to disarm us and take away that weapon that Christ fought and overthrew thee with? But as he had the victorie, so must all his members in their overcoming strength obtain it, (I mean with this authoritie, It is written.) Then thou mightst sleep quietly in the hearts of thine, in thy lusts, in thy envie, in thine idolatrie, in thy pride, in all luxurie and uncleanness, if there were not an [It is written] to disquiet thee. Men could not know lust but by [It is written] Rom. 7.7. If thou canst do this thy seven spirits shall dwell qui­etly, and thou maist exalt thy self above God. And thy Angels may appear more glorious than plain Preachers of the Gospel without controll.

Again, 2 Tim. 3.17. The perfect furnishing the man of God to all good works is the end that the Scriptures were given for, and the use of them is to reprove, to correct, to instruct in righte­ousness. The Author of them is God, by the inspiration of God, (that is to say) in the hearts of the Prophets and Apostles. For the Prophesies of old, that are called Scripture, are the movings of the Spirit of God in the holy men of God: 2 Pet. 1.20. And our foundation is laid upon the Prophets and Apostles, (which is their Doctrine) Christ being the head-corner-stone. So that if Satan could take away or vilifie Scripture, he would hinder man exceedingly from being throughly furnished, &c. Take away the profitable means of this Doctrine, viz. reproof, correction, in­struction. O! how would he bring in a floud of destruction, by filling mankinde with ignorance and lustfull pleasures, in taking off the Bridle that checks Lust. It brings in a Night of Dark­ness, that men might take their pleasure in sin without any Light at all to shame them for it, if he could make the Scriptures use­less. To shake us in our foundation, I mean the Doctrine of the Prophets and Apostles, would make the whole building of Reli­gion and Godliness fall. O subtle Serpent! the Lord rebuke thee. If wisdom to salvation through faith in Christ be con­tained in Scripture 2 Tim. 3.15. Then what a sweet conjuncti­on and harmonie do we finde here betwixt the written Rule and the active life of a believer; Who but Satan or his instruments dare slight the one, and affirm he regards the other?

Again, if the Scriptures are the means of comfort and hope, [Page 4] Rom. 15.4. How exceedingly were we wronged if any mans of our comfort or hope should be taken from us? For comfort and hope they are in two respects. First, what cause of comfort is there when all our experiences are the same that have been of old declared in Scripture. And if Satan in the time of Gods withdrawing should go about to perswade us that our experi­ences were false, and we would say they were revealed from God, and the same that were written in the Scriptures of truth, Dan. 10.21. What a comfort would that be to us? Note here in this place of Daniel when the Angel would comfort him, he doth it not onely by touching his lips, by lifting him up, by speaking to him, but also that he might seal up all his experi­ences; he saith, I will shew thee what is written in the Scri­ptures, of a truth there is none that holdeth with us but Michael your Prince.

The second respect wherein we are comforted by Scripture is, in respect of our exspectation, when we hope for nothing but what God hath in Scripture promised; this makes us come boldly to the Throne of Grace, Dan. 6. I Daniel understand by Books, &c. and I set my face to seek the Lord by prayers and supplications, &c. and when things come to pass that God hath promised, it fils the heart with praises, and will make all that have Davids spirit to say, In God will I praise thy Word.

But now lest some should say, that I make the Scriptures the sole cause of knowledg, which the Saints are to look unto for Life and Salvation.

I answer No, I minde them to be but the testimonie of Christ, but yet such a testimonie as is able in the hand of the eternal Teacher to make the man of God wise to Salvation; yet if we come not to Christ by the drawing of the Father we can have no saving life nor light, although we have the whole outward knowledg of them in the written letter, John 5.39.

Sure it is, they that were instructed by Moses had the out­ward teachings of the now written letter, and so still; for the organ of the ear or eye letteth into the understanding whilest God applieth it to the heart; and by this means the Saints in the hand of God are humbled at his feet to receive of his Word, as in Deut. 33.3. Though Moses spake these words of Christian ex­perience, [Page 5] yet they administred to the ear that sweet dropping ora­tion in Deut. 32.33. which by the Spirit of God applying, is made powerfull in operation, and is now left also upon record for our instruction according to that of Christ, who saith, They have Moses and the Prophets, when they had but the words which Moses writ. The Scriptures prove the work of the new birth, counsels us to buy of God milk and wine, and teacheth us to bear the hand of the Lord patiently, till he bring us forth to the light, and shew us his righteousness, Micah 7. from the 7. to the 9. v. It teacheth us perseverance to the end, and he that hear­eth and knoweth this, except he do it, it availeth nothing, in Ezek. 33.31, 32. And divers sweet directions and promises to­gether with records of Saints former experiences, all which appli­ed by Gods spirit to the believers heart is able to make the man of God wise to Salvation.

And now I come to the second of their mistakes, that is, A speaking to a thing within thee. I would fain know what can be meant by the thing within men; for there is nothing in man to be spoken to but man; if it be Light it hath enlightned man, and then man is to be accounted and spoken to as enlightned; so then they cannot speak to his Light as distinct, but to man enlight­ned; for Christ and his Apostles always spoke to man. It's true Satan that hath sent forth his Angels, transforming himself into Angels of Light, to publish his delusions and deceits, may and it's likely hath therewithall sent forth a spirit in men to perswade the receiving that his dark and delusive Light; and hereupon the An­gels of Satan without may speak to the spirit of Satan within under the notion of Light: but unless they speak unto Satan or some of his Legion in man, I know not how they can speak unto any Light in man distinct from him. It may be his language, but it is none of Gods, for it's no form of sound words which we are commanded to hold fast, 2 Tim. 1.13.

And now I come to the third of their mistakes, that is, The denying the use of reason or consideration in the matters of God, calling it Serpentine and many other terms of contempt: and upon this ground they will not do as the Apostles of Christ, and Christ himself who did dispute or reason with the gain-sayers of the truth. Christ disputed with the Jews, 6, 8. chap. of John, [Page 6] and Stephen, Acts 6.9, 10. There arose certain of the Syna­gogue called Libertines, and Cyrenians, and Alexandrians, and of Cilicia and Asia, and disputed with Stephen; and they were not able to resist the wisdom and spirit by which he spake. And why was it, but because of the strength of demonstration that was in it? The Spirit of God makes use of reason, or wis­dom, and tongue, in man, and all the faculties of bodie and soul in a godly man to honor himself, and to resist unto bloud, stri­ving against sin, and to contend earnestly for the faith once given to the Saints. So that ye see how far different these men are from the words and practice of Christ and his ministrie. As for rea­son carnally implied we justifie it not, which hath this character, it is pitying it self; and therein Satan is conversant; for when Peter said to Christ, Master, pitie thy self, none of these things shall befall thee, &c. for this Reason where it rules, will not let any follow God or Christ further than they can carrie their own things, viz. their own honors, pleasures, ease, worldly beloveds, that their worldly lusts may have life and delight, and so throw by the things of Christ, his Cross, his afflictions, &c. and con­sequently his Crown too; this made the Apostle complain, All men seek their own things, and none the things of Christ. We allow and honor reason in considering the works of God, Eccles. 7.13. As thus, in so much that God hath made one creature, I mean the Air that is present in all places at once, and without it no creature that hath life can live. And another creature to give light to the whole frame of nature, I mean the Sun; How easie a thing then is it by reason to conclude this God to be in all pla­ces at once viewing wickedness, and creating new hearts, and gi­ving light to all, though they sit in darkness and in the shadow of death? Like to this David reasons, Psalm 94 9, 10 11.

2. In so much that God is the Author of all memorie and wisdom, whereby all things in the earth may be remembred, some things by one, some things by another, some things by a third, &c. and all this is by the virtue of Gods working, &c. How easie a thing it is for the wicked sinning wretch to his conviction or ter­ror to believe from reason God is able both to remember and take account of all his sins, and to set them before him at the day of judgment?

[Page 7]3. Considering that God hath created the whole world in six days; how easie a thing is it, conclude that he is able to send down the new Jerusalem from above, according to the Word, Rev. 21. And let those be silent that ask, where shall there be room at the Resurrection for all to stand? for as they are not able to comprehend what was spoken of before, till it was brought to pass; so neither are they able to comprehend how there shall be room more than they are able to create room for those that shall appear to judgment. But we allow not that Reason that will not let the Word run and be glorified, but reproach it and speak against it, as those that believe not Election but stand que­stioning the justice of God, as if God could be no further just than they could see him just. These do in effect denie his Name, Won­derfull; for they would have him so little and narrow a God, that they are able to defend him; or else they would think it their part to stand still and wonder, when they cannot see through his justice, and not ask how they should defend his justice, when any thing exceeds the compass of their reason. Paul thought these persons not worthy of an answer, Rom. 9.19, 20. and therefore he takes them off short, saying, Nay, but who art thou, O man, that repliest against God? &c. Neither do we allow of that reasoning which will take a Text of Scripture and raise an argument from it, and thereupon conclude their own salvation, and so get a conclusion instead of Christ for their assurance, when as the Scripture telleth us it must be wrought out, saying, Work out your salvation with fear and trembling; for Christ is to be noted for to be manifested to his, John 14 21. revealed in Gal. 1.16. And therefore let us know that there is a day to dawn, and a day star to rise in our hearts, 2 Pet. 1.19. all which we are in prayers to be violent for, and wait patiently for. This is the good use of reason, to resist the gain sayers of truth, in disputes, to be readie always to give answer to every man that asketh a reason of the hope that is in us, 1 Pet. 3.15. and to taste of the goodness of God till we have lost our selves in it, and to crie out with Paul, O the depth of the riches both of the wisdom and knowledg of God! How unsearchable are his judg­ments, and his ways past finding out? Rom. 11.33.

And now I come to the fourth of their mistakes, viz. Their [Page 8] denying of the Ascersion or the Being of the Bodie of Christ; under the pretence of this Scripture, Flesh and Bloud cannot in­herit the Kingdom of Heaven. It is true that flesh and bloud without the Spirit and Life of God cannot; but he that is joyn­ed to God is one spirit; so if we should say, This bulk, or lump, or form of man or mans flesh could not continue upon the earth, it were true, (meaning without life) for it would rot, putrefie and stink, &c. But we shall prove first the burial of that Bodie of Christ, John 19. at the later end of the Chapter; his Resur­rection, chap. 20. his shewing his hands and his side to his Disci­ples, and after to Thomas; but to prove this fully, that it was the bodie that walked upon earth, he saith himself, Luke 24 39. Handle me and see, for a spirit hath not flesh and bones, as ye see me have. And that it is the same Jesus, it is proved in Acts 1.1, 2. The former Treatise have I made, O Theophilus, of all that Jesus began both to do and teach, untill the day in which he was taken up: which proves that the doing and teaching Jesus was taken up: and I affirm it was the bodie; for when he was upon earth he did no actions but with his bodie, nor spake words but with his tongue that is a member of that bodie, and that the same Jesus was taken into Heaven is plain in Acts 1.11. Ye men of Galilee, Why stand ye gazing up into Heaven? This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven. [This same Jesus] must be he who is spoken of in v. 1. who is not without the bodie, being the things that he spake and did were spoken and done with his bodie.

And now it follows that I prove he is in Heaven, in Heb. 4. Seeing then that we have a great High Priest that is passed in­to the Heavens, Jesus the Son of God. And it is proved that this High Priest is not without the bodie, because he is called a man, and I hope all men will say the bodie and soul is the man.

And that this man continues for ever is proved in Heb. 7.24. But this man, because he continueth ever, hath an unchangeable Priesthood. And in Heb. 8.3. It is of necessity that this man have somewhat also to offer. And v. 4. For if he were on earth, &c. which proves that the manhood is in Heaven. And in Heb. 9.24. For Christ is not entred into the holy places made [Page 9] with hands, which are the figures of the true, but into Hea­ven it self, now to appear in the presence of God for us. And if any doubt whither it is the man there spoken of, look in Heb. 10.12. for the speech is continued, and there it is said, But this man after he had offered one sacrifice for sins for ever, sat down at the right hand of God.

And if any man doubt whither the man be now in Heaven, let him look into Acts 3.20, 21. And he shall send Jesus Christ, which before was preached unto you, whom the Heaven must receive, untill the times of restitution of all things. Now Christ was preached a crucified Christ, so that the bodie must needs be in Heaven. 1 Cor. 1.23. We preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness. It was the greatest stumbling block that could be to the Jews in the world, to think that he that should come to deliver Israel should first be crucified.

These things thus proved, let no man hereafter say, that that bodie of our Lord which was crucified without the Gates of Jerusalem is not in Heaven.

And thus you see how these men denie the Lord that bought them, if they denie that bodie that was crucified for them, for he bought Lordship over all things by his death; and so by that bodie that bled and suffered on the Cross, and by that death became their Lord, Philip. 2.7, 8, 9, 10. they denie the Being of it.

And also they denie the Lord that bought them in the fifth mistake of theirs, wherein they denie all Forms or Ordinances. There is nothing that Christ commanded as Lord over his inhe­ritance, that is to say, the Rules of Government that he appoint­ed to govern his chosen generation, his peculiar people, his royal Priesthood with, but they denie: it and therefore these are they that stumble at the Word, 1 Pet. 2.8, 9. Also they denie the love tokens that he left, the one that follows repentance from dead works, and faith towards God, as the first act of faith, building upon the foundation, I mean Baptism. The other the token of his death to be a remembrance of him untill he come, I mean the Lords Supper. And now let these that are Christs Enemies, that denie both Bodie and Rule of Christ, hear one [Page 10] loving reproof out of [It is written] which their Predecessors (I mean the Papists) would have taken from us in the English Tongue: and these men would take from us the virtue of it, that is to say, the sharpness and sweetness of it, by working upon us a dislike of it. I say a reproof in love that if it be possi­ble they may be healed: the Scripture I reprove them by is Luke 19.27. But those mine Enemies which would not that I should reign over them, Bring hither, and slay them before me. O that they would consider the written Word that they despise, and examine themselves whither they were not once Citizens, Luke 19 14. that is, whither they were not under the Govern­ment of the Citie that had for its Charter the written Word of God, when his Word and his Spirit that writ it had command of their souls. It is written is enough to humble a poor soul, to re­prove a tender conscience, to be a light to our paths, and a Lan­tern to our feet, to make known sin, and to command the Devils absence; and hath it no power over you? Have you a spirit to guide you without a written Word? It is out of Gods govern­ment then if it cannot be brought to the Law and the testimonies to see whither it speak according to that Word or no, Isai 8.20. Ye may be familiar spirits for ought I know. Do ye not weep and mutter? as Isai 8 19. What muttering and uncouth howl­ing is ammong ye, which we cannot but impute to a spirit con­trary to the Word, if ye will not come to the Word to be tried? we are commanded to trie the spirits whither they be of good or no; and alas, how shall we do it, if ye denie both the written Word that is our Rule and Reason too, for you appeal from both? Alas, alas, what shall we do for you? we fear you will perish eternally. And now that he is ascended and gone into a far countrey, Do you not send messages after him, and say, Ye will not have this man rule over ye? for indeed ye denie both his Per­son and Word, that is to say, the written Word that was from God by Moses and the Prophets, even the written Word which is the Rule of Life and Love, sealed and approved of by Christ; as also the Commandments of Christ, that he and his Apostles ordained, I mean Baptism to accompanie conversion and the whole order of communion in the Gospel of God: to follow I mean those Commandments that were not before Christs time [Page 11] and given out by none but himself and his Apostles, spoken of in John 15.10. If ye keep my Commandments, ye shall abide in my love, even as I have kept my Fathers Commandments, and abide in his love. Now I demand what distinction could Christ make here betwixt his and his Fathers Commandments, but that his were the Ordinances and Laws to govern his Church by: and in John 14.21. See what sweet promises follows the obedience to Christs commands. And if they will cavil at them still because they are written, as if it were but the Letter, that which is written in 1 Cor. 14.37. If any man think himself to be a Prophet, or spiritual, let him acknowledg, that the things that I write unto you, are the Commandments of the Lord. By which Word in the Name of God I proclame, that those men that disown the written Word are not spiritual men, I mean, have not the Spirit of Christ; they may have the bewitching spirit of Antichrist, that may make them denie the use of their own Reason, because they have not faith in the Root, as in 2 Thess. 2.3. And that we may be delivered from unreasona­ble and wicked men, for all men have not faith: where the Apostle braves those men that have not the use of Reason, to be wicked and void of faith.

Who but the spirit of Antichrist durst not onely set their posts by Christs posts, but also countermand the Command­ments of our Law-giver the Lord Jesus Christ?

There were never any men appeared in the world so like those that Peter speaketh of in his second Epistle, ch. 2.17. to the end of the Chapter, I pray you reade those Verses considerately; in v. 17. he saith, They are Clouds carried with a Tempest: What greater Tempest than so much spiritual violence as to car­rie all down afore them, without consideration either of the written Word or the use of Reason. In v. 18. he chargeth them with speaking great swelling words of vanity: he chargeth them also to allure through the lusts of the flesh: The Flesh lusteth or desireth against the Spirit. These desire to overthrow the Writngs of the Spirit of God: he chargeth them likewise with much wantonness. What more wantonness than to shake off all Rules, that their own imaginations may have the full sway: and if Mr. Pope doth not belie them, they use unseeemly kissing in [Page 12] heir open and publique Assemblies at Glasstiers Hall: and Peter in the same Verse makes the case dangerous to live in er­ror, (that is, for want of knowledg of the Scriptures as afore­said) although men have clean escaped the pollutions of the world through lusts. In v. 19. he saith, While they promise them liberty, they themselves are the servants of corruption. None ever promised to themselves so much libertie as these and the Ranters in being freed from the power and trial of the Word. And how greatly do they serve corruption in this their libertie when they disclame the written Word, which is the check and bridle of corruption being overcome by libertie, and brought in bondage to that wicked libertie. In v. 20. The later end is worse with them than the beginning: because now they do that upon a religious account that before they did upon an ungodly ac­count. The Lord bless every one of his from the condition of Chandler, who formerly was the Head of a Companie of Sha­kers, whose condition I dread to speak of, it is known to almost all persons hereabouts. And in v. 21. the same Apostle char­geth them with falling from the way of righteousness, and a holy Commandment given unto them: which way of righteousness standing by a command of Christ must needs be the order of the Gospel of God.

Their spirit will perswade them that they are not fallen from righteousness, and therefore would justifie them.

But he cannot justifie them in denying the way of righteous­ness that was commanded by Christ and his Apostles.

And it is apparant before God and Angels to all knowing men in Religion but themselves, they or some of them are fallen from that. But I shall write no more at this time about the de­nial of Ordinances, being I have writ more largely before in a little Treatise called [Disobedience detected.]

And now we come to the sixth of their mistakes, which at the outward or overly looking upon it, one would think it were a small slight thing, but when we come to weigh it with [It is written] it is an heavie and sad offence, I mean the not giving ho­nor to men: which is contrary to the examples of good men and command of Scripture.

First, for the example of good men: Sara called Abraham [Page 13] Lord. The Angel of God which would not from God mistake his message, counselled Hagar to submit her self to her Mistris, Gen. 16.9. Abrahams servant when he prayed to God and was heard, called Abraham his Master, Gen. 24.11. And when his soul was in a spiritual frame, and his heart filled with praises to the living God, called him Master, v. 27. And to man also when he was declaring his message he called Abraham Ma­ster, v. 34.35. Jacob when he had been newly wrestling with God for a blessing, bowed himself seven times to Esau, Gen. 33.4. and all his familie did obeysance. Iosephs brethren by revelation of his Dream, and that from God, which after came to pass, did obeysance to him, Gen. 44.14, 15, 16. David a man after Gods own heart, that had the Kingdom given him, but not yet in possession, called Saul My Lord the King, 1 Sam. 26.17. So that if these men should tell us, honoring one another will vanish away in the restoration of all things; I let these men with David tarrie their time, that is, till they be in possession of the restoration: and this did Christ, though he prophesied of the downfall of Iewish Ceremonies, and was that Christ that fulfilled them, yet he worshipped in the Temple whilest they re­ceived Paul after him. And by the way here is one note for the non-churches, though it be true that Forms and Ordinances shall cease, yet let them tarrie their time and worship in them till Christ become. David calleth himself Sauls servant, 1 Sam. 17.23. and Davids wife by the counsel of the Prophet Nathan 1 Kings 1.15. called My Lord the King. And Nathan the Prophet speaking to David called him My Lord the King in v. 24. And Daniel the Prophet of the Lord speaking to a Hea­then saith, O King. So did the three Children at a time when Nebuchadnezzar was in the height of his wickedness, Dan. 3.17, 18. And Daniel at a time when he had received the greatest mercie from God of salvation from the Lions said, O King live for ever, Dan. 6.21. And Paul called Agrippa, O King, Acts 26.13, 19. and called Festus, Most noble Festus. So that we may see what was the practice of holie men, Angels and Pro­phets and Apostles, and that upon remarkable times, upon seri­ous occasions. How far are these men from following the exam­ples of holie Writ? Surely as they denie the virtue of [It is writ­ten] [Page 14] so they are very careless in reading and observing what is written. And they that are their Proselytes will be less know­ing being that their converters or rather perverters cast an odium upon what is written.

But now to come to the commands that they disobey in this their practice. First the Law that Gods finger writ, Exod. 20. Honor thy Father and Mother. Lev. 19.31, 32. we finde these words, Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them; I am the Lord thy God. Thou shalt rise up before the hoary head, and honor the face of the old man, and fear thy God; I am the Lord. Now the speaking against familiar spirits, &c. immediatly before the gi­ving honor to men may intimate that wizards and such as have familiar spirits use not to honor men; but I am sure these two are linked together, being both sins alike; for the command of ho­noring and fear thy God are joyned together in a sentence; and these men by this Scripture denying to honor men in their several relations, do also therein denie to fear God. And you cannot say this command was abolished since Christs time, for the Apostle still approves of it, Ephes. 6 2. And Peter whose spirit of Pro­phesie was much opposit to these kinde of men in 1 Pet. 2.16, 17. hath these words, As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men, Love the Brotherhood, Fear God, Honor the King. Which may prove that the malitious Libertine feareth not God, nor ca­reth for man. I could here bring a cloud of witnesses, but let this suffice; as Iude speaking of persons, I hope more filthie than these, Iude 8. v. addeth this to fill up their Ephah of wickedness, They speak evil of Dignities, and despise Dominion. Also Paul saith, Give honor to whom honor belongeth. And in giving ho­nor, Go one before another. But you see there is enough in [It is written] to reprove those that care not for [It is written] if they be not uncapable of reproof:

And now I come to the last of their mistakes, in admitting of none but perfect men into conjunction. In the first place we are sure that Iohn writes to children, young men and fathers, and mindes degrees of attainment, 2 Iohn 12.13. but these at one time wrought upon say that they are perfect, not minding such a [Page 15] perfection as is spoken of in Phil. 3.12. where a gradual at­tainment is spoken of; not as though I had already attained ei­ther, were already perfect; but I follow after, if I may appre­hend that for which I am also apprehended of Christ, where he seemeth to state the matter thus, 'tis true I am confident of Gods mercies, the act of Christ is done for me, he hath apprehended me, but I am not perfect, but I am a follower after perfection, and desire and labor earnestly to apprehend him. And in v. 13, 14. he saith, Brethren, I count not my self to have apprehend­ed; but this one thing I do, forgetting those things which are behinde, and reaching forth unto those things which are before: I press toward the mark for the price of the high calling of God in Jesus Christ. In which Verses for fear any should think he spoke in the person of another in the way of teaching, in v. 12. he avers it solemnly of it self. In v. 12. as if he should say, The price is great of that Calling of God, in which onely is perfecti­on (the Calling he had but the price he wanted) but I have it not, yet I press after it; and it is true, I must hit the mark for it. In which arguings of his he seems to engage the labor of all the fa­culties of the soul, as his consideration, &c. lest he should shoot beside the mark: I weigh things (which is an act of reason) I esteem all things as loss. In v. 8. and his desires, forcing labors, and gradual earnest motion forgetting that which is behinde, and reaching out to that which is before. And in v. 15. he saith, Let us therefore, as many as be perfect, be thus minded: as if he should say, There is no other perfection attainable, and this is perfection; and let none say they are perfect, and affirm they are past this earnest suit and pursuit after the things of Christ. God will reveal this unto him, that is, he will make him know it either here to his conviction or hereafter to his judgment; for it shall be revealed, viz. that there is no perfection that disengages the man from pursuit with his labor of minde to attain in this life that which shall be enjoyed when Christ shall appear, for then we shall be like him: 1 John 3.2. And to back Pauls judgment Peter agrees with him, 2 Pet. 3. from 5, to v. 11. where he puts the living Christian that has received all things that appertain to life and godliness; as in v. 3. upon his pressing after perfection, namely, that they give all diligence. In v. 5. & v. 10. again, [Page 16] make their Election and Calling sure: and when this is done, it is true, he promises them an entrance abundantly into the ever­lasting Kingdom of our Lord and Saviour Jesus Christ, but no more but an entrance in this life, as if it were said, 'Tis but an en­trance; and there will be always work for the pressing motion of the minde, reason to consider and desire, and prayer to attain, &c. and to have a threefold witness, in Cant. 1.4. Draw me, we will run after thee. And v. 7. Tell me (O thou whom my soul loveth) where thou feedest, where thou makest thy flocks to feed at noon; for why should I be as one that turneth aside, &c. where it appeareth that the Spouse with an engaged reasoning minde that she may not turn aside wrestles with Christ, to draw her, to teach her; which implieth, that no such perfection so as to take off a laboring to be perfect, is a life attainable here: but in their perfection they denie any man being under frailtie or capa­bleness to sin to be of their communion; it may be they do it from that place 1 John 3.6. Whosoever abideth in him, sinneth not; whosoever sinneth, hath not seen him, neither known him. But they must view this whole Epistle, and they may easily under­stand him otherwise: as 1 John 1.7, to the end, If we walk in the light, as he is in the light, we have fellowship one with ano­ther, and the bloud of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive our selves, and the truth is not in us. If we confess our sins, he is faithfull, and just to forgive us our sins, and to cleanse us from all unrighteous­ness. If we say that we have not sinned, we make him a lyar, and his Word is not in us. Where it is proved, he that is in the light and hath fellowship with God is at that time under clean­sing from sin by the bloud of Christ, which is far from their per­fection. It proves John writing in the present Tense that he and those in communion with the Father and the Son were not freed absolutely from sin when he writ this Epistle, v. 8. In v. 9. In v. 9. that John and those that have communion with the Father and the Son are forgiven their sins after their confession, this is far from their perfection. It may be said then what was Johns meaning in chap. 3.6. I answer, he explaineth himself in 5.18. We know that whosoever is born of God, sinneth not; but he that is begotten of God, keepeth himself, and that wicked one touch­eth [Page 17] him not. That wicked one is the sin unto death, that must be there meant, for it is spoken of before, then Iohns meaning must needs be, that he that is born of God sins not unto death; for in v. 16. he doth acknowledg that a brother may sin a sin that is not unto death, and yet obtain life. Their Speaker told me in their meeting, (that which had sinned could not be saved) I told them, nothing could be saved but that which is capable of dam­nation, which was man, who without salvation as under sin he must be damned: and now I say there is nothing can be in man but it must be a part or a member of man, except it be God or the Devil. And it is absurd and incongruous to think that will save God, he cannot receive salvation, for he is eternally happie. And I answer, the Devil shall not be saved, he hath sinned the unpar­donable sin. And by the way behold and consider the vanitie of that speech to the thing within man; but further that their Do­ctrine may appear to be utterly against what is written, add ano­ther witness, Rom. 7.23. I see another Law in my members, warring against the Law of my minde, &c. O what a conflict in a believers heart is here whilest sin appears? yet let not them think that we by this Doctrine nourish sin; for when the Spirit of God and [It is written] hath discovered sin in the soul it hath such a conflict that it laments his wretchednes, and is violent for deliverance; and then there is a running to God by the Advo­cate to propitiate: the poor convinced sinner needs none to pursue sin unto death but himself by Gods movings, pardon, cleansing from sin, killing of sin that it never rise again, is then earnestly implored at the Throne of Grace; and then the sin-sick soul can never be healed nor quieted without a smile of his heavenly Fa­ther in Christ Iesus.

The denial of Christs Bodie is no where in the Word. The denial of his Ordinances is no where in the Word. These men must needs then perswade above what is written. These two Do­ctrines cannot be preaching Christ crucified, &c. For the know­ledg of them if they were true serves not for conversion, nor for building up, not making the man of God perfect. Therefore there is no service done for God nor his Church in these Do­ctrines. But there may be much service done for Satan and dis­service to themselves, when they denie both Bodie and Ordinan­ces [Page 18] of Christ; What greater denial can there be of the Lord that bought them? when they leave him neither Bodie nor Laws extant. When he hath no Laws he is no King; if no Bodie, no Being, but as he may be resolved into the Father. So then there is none but God, there is no Son to give up a Kingdom to the Father; and when he hath done to be subject to the Father. The commands of Christ are those that he gave, that is, which were not given before he came, that is to say, setting a Government for Iew and Gentile to worship him in, and who so ever denies this though an Angel from Heaven let him be accursed. And Satan may let these be pure and holie in regard of outward holiness or justice between man and man, freedom from the pollutions of the world through lust, if he can make them be of those that de­nie the Lord that bought them, this Error is sin enough to hold them fast close in his claws to eternal damnation, they need not any more, (if mercie belong to them, the Lord give it them) and keep his elect that cannot be drawn away by the deceit of these evil times. Now if it be said, These men are spiritual and full of light: it may be said, There may be deceits by spirit as well as in word or letter, 2 Thess. 2.2. And to my knowledg, these mens fore-runners the Ranters did speak as spiritually as they, with words more like a spirit than a man, terrifying and disturbing the hearers mindes. I hearing Frankling was not able, nor durst go on to hear him, lest he should bewitch me; for though his words were piercing, I knew he spoke not the truth according to Scri­pture, which is our Rule of Trial, to prove Pauls, or Satans Do­ctrine. These things being set home upon my spirit, and being freely perswaded not onely of the truth thereof, but of the hei­nousness and sad consequence of these great Errors and Mistakes, wherein ye are detained by that spirit of delusion; I was con­strained out of my love to ye, many of whom I have known for some years, to communicate these lines to ye, not of any preju­dice to your persons, for my hearts desire is that the Lord will de­liver ye from this spirit; and if there be any thing that may seem unacceptable, or more than once repeated, know it is for several purposes, but all for the good of your souls.