THere was a meeting in the Parish of Llauvr, in Raduorshire, where Hugh Evans was ex­ercising his Gifts, to the edifying and buil­ding up of his Brethren in the Faith and fear of the Lord; and in his exercise he said to this effect, That there is a threefold nature in the people of God: The Divine Nature, The Humane Nature, And the Serpentine Nature: The seed of the Ser­pent [Page 2]under the feet of the seed of the Woman; the seed of the Serpent bruising the heele, but the seed of the Woman bruising the head: then one John David a Quaker, so distin­guished from other men, spake to this effect, or these very words: I deny thy third; there is but two; stop thy mouth; the Plagues and Judgements of God is thy portion: and with many presumptuous words in the name of the Lord, he rail­ed much against us; and so began to teach the people, and held forth that there is but two things, light and darknesse; God, and the Devil; the seed of the Woman, and the seed of the Serpent; and many things to that purpose. After him John Moone began his Lesson: but Hugh Evans made some reply to this effect, That if it was so as they said, that there is but two things, light, and darknesse; God, and the De­vil; the seed of the Woman, and the seed of the Serpent; then what is that which is to be saved, or to be damned? for it is impossible for the seed of the Serpent to be saved, nor for the seed of the Woman to be Eternally damned.

But John David did give no sound answer; and I believe that all rational men will say, that he could not: Then this question was by us propounded to John Moone, but his an­swer was no better then the other: Whereupon the said John Moone stared in Hugh Evans his eyes, and asked him many questions (though they themselves cry out against o­thers, for asking of questions) some of them I can yet remem­ber. The first question he asked him, was this: Art thou come to the beginning? He answered: I am come to the be­ginning and the end, Christ Jesus. Again he asked him: Hast thou eaten of the Tree of Life? He said, He had. Then John Moone said, How comest thou there? Thou knowest what the sword of the Cherubin is: Hugh Evans said, It is the anger of God. Then he asked, What the Soul was? Upon that I de­sired Hugh Evans not to answer him, knowing them to be but the Cavillers questions. Then John Moon said to the people, This man, who is your Teacher, knoweth not what the soul is. Then Hugh Evans said, Answer not a Fool ac­cording to his folly, lest thou be like him; yet answer a [Page 3]Fool according to his folly, lest he be wise in his own con­ceit: And so Hugh Evans stood up, and read this Scripture, And God breathed into man the breath of life, and man became a living soul; and so gave the people a Description of the soul of man. And after he had done, some that were there desired John Moone to gainsay, if he could, what Hugh Evans had said concerning the soul, but he did not: much confu­sed discourse hath been that day, which cannot be repeated; neither is it worth the repeating.

At another time there was a meeting of theirs, at a place called Yscwriw; to which meeting Hugh Evans and others went; and he accused them of denying the Resurrection, and desired time and silence to prove it, but could not have it, but much bruitish and unreasonable Behaviour: shortly after I sent these ensuing queries to John Moone:

First, Whether God and man was not two distinct things, after he had created him?

Secondly, Whether man onely did not sall from that peaceable estate, which God had created, and stared him in, and no part of God fell with him, or in him?

Thirdly, Whether that formed creature man, or that body which God created in the beginning, did not become mertal, and must die the natural death?

Fourthly, Whether that body, or the bodies of all men, shall not at the last day, or at the dissolution of this world, and all Crea­tures, be raised up out of the Earth, and receive a just Sentence?

These queries he did take upon him to answer: But I will leave it to the Reader, to judge what manner of answer it is. Their answer, with their queries, are as followeth.

John Price, I having received thy Paper, wherein thou seekest to put a Cloak on thy errors, which Paper. I am made free to answer for the innocent sake, and not to satisfie thy busy mind.

First, Whereas thou broughtest the Scripture in Nehene. 7.5, 64. to be a Cloak for thy error and covetousnesse: but the Scripture doth declare against all errors and cove­tousnesse; wherein thou art shut out of the Scriptures, and [Page 4]art a stranger to the life of God, which gave forth the Scri­ptures, living in thy Ignorance and covetousnesse, wresting the Scriptures to thy own destruction.

Answer: It is not for that word Register that I charged thee withall, for the word in its place I own: But for that thou dost follow the way of Balaam, who loved the wages of unrighteousnesse, but was rebuked for his Iniquity; and so I rebuke thee: and whereas thou hast confusedly written in thy Paper, concerning Justice of the Peace, and naming no man, yet for truth sake I answer.

All that are true Ministers of God, and Magistrates I own; and all that are just, and do justice, is more acceptable to the Lord then sacrifice; and all that acts for the punishment of the Evil-doers, and the praise of them that do well: For so is the will of God, that with well-doing we may put to si­lence the Ignorant and the Foolish men: And herein is our Father glorified, and the Enemies of God discovered; and all them that acts not according to that which is just, I deny. An Answer to thy queries.

First Query: Whether God and man was two distinct things, after he had created him?

Answer: The Lord God is Eternal, and endures for ever, and he formed man of the dust of the Earth, which is Carnal.

The second Query: Whether man onely did not fall from that peaceable estate, which God had created, and stated him in, and no part of God fell with him, or in him?

Answer: It was man onely that brake the Command of God, as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned: herein I deny, that that which is of God, should fall into sin, or Iniquity.

The third Query: Whether that formed Creature man, or that body which God Created in the beginning, did not become mortal, and must die the natural death?

Answer: All flesh shall perish, and man shall return to the dust, from whence he was taken.

The fourth Query: Whether that body, or the bodies of all [Page 5]men, shall not at the last day, or at the dissolution of this world, and all Creatures, be raised up out of the Earth, and receive a just Sentence?

Answer: All shall be changed: for the Trumpet shall sound; they that have done good, to the Resurrection of life; and they that have done evil, to the Resurrection of condem­nation. Here is thy objections and queries answered, by him whom the world calls John Moons.

This Paper, which he first makes mention of, I sent to him, I have not the Copy of, else I would have set it down here, but the effect of it was this: John Moone hath char­ged me with Balaams sin, and why? but because I was a Re­gister: and he pressed upon me to prove my practise by Scri­pture, and prove a Register in the Church of God: Then I produced in my Letter that Scripture, Nehem. 7.5, 64. which is effectual to answer what he demanded: and as he is full of confusion in other things; so also in this, in not di­stinguishing between the Church and Commonwealth: to be an Officer of a just Law, and justly executed, is no sin; nei­ther is there any more error nor covetousnesse in it, then is in any other calling whatsoever: and wherein he compares me to Balaam, who would by Witch-craft destroy all the people of God; I will not trouble my self about it, but leave such a plain case to the Reader, to judge of the unequality of the comparison.

Here followeth several queries, sent by John Moone, and one John David, to Hugh Evans, and John Price, which are as followeth.

Now having answered thy Paper and queries, we have sent these few queries to be answered by Hugh Evans and thee, and all your followers, and so let them be particularly answered, according to plain Scriptures, if any of you can, or else let your mouths be stopped for evermore.

First query: What is the first principle of pure Religion, and undefiled before God? and whether this pure Religion is to be at­tained here while men are this side grave, yea, or nay?

John David, and John Moone, this in brief touching your [Page 6]queries: We answer to your first, That it is repentance from dead works, and that is attainable this side the grave, or the natural death. Be ashamed of your ignorance, in asking such a question, as whether pure Religion is attainable in this life.

Second query: What that light is which lighteth every man that comes into the world; and whether that light is within in the conscience, yea, or nay?

Second Answer: Christ is that light, and it shineth in some men's conscience, and not in all; for Esai. saith, that there be some men which have no light in them.

Third query: Whether that light which is come into the world, which is the condemnation of the world, be sufficient to lead them to Salvation, yea, or nay?

Third Answer: It is sufficient.

Fourth query: Whom God spake to, when he said Let us make man in our own image; and where that Garden of Eden is, where the Lord God put man whom he had formed?

Fourth Answer: God spake to himself, as he was Father, Son, and Spirit: and as touching the Garden of Eden, where it is, and seeing you would have us to prove by plain Scri­ptures, we direct you to the first Book of Moses, and the se­cond Chapter; not because we have no more to say of it, but that Ismael is not worthy of it, or you scoffers.

Fifth Query: Where is that flesh and blood to be obtained, ex­cept a man eateth thereof, he hath no life in him? now if any of you can witnesse life, declare whether it be a this side grave, yea, or nay?

Fifth Answer: That flesh and blood is in the believer, and he eateth and drinketh thereof.

Sixth Query: Whether they that are Baptized into Jesus Christ his death, be not made free from sin, yea, or nay?

Sixth Answer: They are made free from the condemning Power of sin.

Seventh Query: Whether there be any true Church, but that Church in God? and whether any in that Church were persecu­tors, or went for the wages of unrighteousnesse?

Shew one Example in all the Scriptures if you can, or else repent and be ashamed for the evil of your wayes.

Seventh Answer: There is no true Church out of God, but are by Faith in God; neither doth that Church persecute, nor bring a Justice of Peace with them, to threaten those that comes peaceably to enquire, and to try the truth of its doctrine (as you have done to us) nor do any of them go for the wages of unrighteousnesse: and we do exhort you to repent of your lying, in accusing us of any such things.

Eighth Query: Where that voice is to be heard, which gathers into one sheep-fold, and where that sheep-sold is? and whether any of them, which follow the one Shepherd, may be plucked out of his hands, yea, or nay?

Eighth Answer: Where the true Teacher is, there the voice is to be heard: And where the Saints are gathered, there is the Sheepfold; and they that follow Christ, cannot be plucked out of his hands: but if any of them will leave following of him, by hearkening unto such seducers as you are, them they may come to ruine.

Ninth query: Where that City of the living God, and Hea­venly Jerusalem is, and the Church of the first born; and where the Spirits of the just men made persect is? and whether this may be known, and witnessed this side the grave, yea, or nay.

Ninth Answer: That City is where the presence of God in peace is: And we shall more fully possesse it, when morta­lity shall be swallowed up of life.

Tenth query: Where that bottomlesse Pit is, where all them that doth wickedly, and forget God, shall be thrown into, if any of you can declare?

Tenth Answer: Where the presence of God is not in peace, there the bottomlesse Pit is.

If you are not satisfied with this answer, do you appoint the time and place; and send us word, & we will give you the meeting, and will reason with you, provided that you will be civil.

These fore-going answers were sent unto John Davies, and John Moone, from Hugh Evans and my self, speedily after the receiving of theirs; and seeing that John Moone hath put forth a Book; why did he not put forth all that had pas­sed in writing between us? but in stead of that, he gathered a parcel of his own forged lyes against us, as I shall make hereafter manifest.

Here followeth another scandalous Paper, which was sent to us from John Moone, and John Davies; which is as fol­loweth.

A reply unto the answer of Hugh Evans, one of the blind Priests in Radnorshire in Wales, which he hath made unto certain queries, which was given unto him and John Price, one of his followers, by us who are known to the world by the names of John Moone, and John Davies: wherein their blindnesse and Igno­rance is made manifest.

Answer: Whereas thou sayest that repentance from dead works is the first principle of pure Religion: herein is thy blindnesse and Ignorance made manifest, unto all them which will not be wilfully blind; and thou Hugh Evans art found in the steps of the false Prophets, which knowest not the first principle of pure Religion: For we say that the first principle of pure Religion was before transgression was, and transgression was before repentance: And again thou sayest that the light shineth but in some men: herein thou art found a liar, and wrestest the Scriptures, who deniest the Testimony of Iohn, who was a true Minister of the Lord, who said, It lighteth every man; and thou sayest some men, and not all: And whereas thou sayest there is no true Church out of God, but are by Faith in God; neither doth that Church persecute: This is truth, and this we own to be ours; and we find thee to be in the same Generation, who said, they were of the seed of Abraham, and that God was their Father; and Christ Jesus said, Ye are your Father the Devil, who was a liar from the beginning: And there are all them, who knows not the first principle of pure Religion, strangers to the Covenant of grace and truth; and this Co­venant [Page 9]we witnesse to be our light and life; and by this light we see thee, and all the false Prophets, to be out of the light, walking in the dark world: and here thy fellow­ship is with them, who goeth for the wages of unrighteous­nesse, as thy Brother and Companion John Price, who receives moneyes when people are married, and when Chil­dren are born: And now let that of God in all consciences judge, whether this be in the Church which is in God, or in the world, where covetousnesse is? And whether you be the Deceivers and Seducers, who practise and uphold these things, or us, who are sent of the Lord to speak against these evil practises? And herein we exhort you to that of God in your conscience, which witnesse for us against all these evil practise.

READER, Before I set down the answer to this fore­going reply (as they call it) which Hugh Evans and I have sent to John Moone and John David; I shall give you a Rela­tion of what Hugh Evans was.

Seeing that Iohn Moone hath the face as to give Hugh Evans the Title of a blind Priest, therefore Ishall enforme you of what Hugh Evans was; He in his youthful time was bound Apprentise in the City of Worcester, to a Clothier; and there he learned the Trade, and wrought there many years: Then in the time of the Wars he went from Worcester to Co­ventry, Worcester being then a Garison for the King, and there joyned himself to the Church, and wrought there for certain years; and being zealous in the Gospel, and his love much kindled towards God and man, and hearing that his native Countrey was destitute of that means of Salvation (that is to say) the Preaching of the word, and the Ministration of the Ordinance of Jesus Christ, he was much moved with love to the truth, and to his native Countrey: yet not judg­ing himself fully furnished or fitted for that work and Mini­stry, he by the consent of the Church went to a faithful Ser­vant [Page 10]of the Lord, Ieremiah Ives, and informed him, and the society there with him, of the necessity of the Preaching of the Word in Wales; then were they sent, and came to Wales, and performed the work which they were sent to do. Hugh Evans having no other mind but to return, then the Brethren besought him to abide with them, the which he accordingly did for the space often years, and upwards, until the Lord saw good to deprive them of him; in which time his Friends can give a large Testimony of his Zeal, and labour in the Gospel; yet this lying man Iohn Moone hath the face as to say that he was a blind Priest in Wales.

Here followeth another Paper of Iohn Moone, which is like the rest, and my reply to it: but you shall find more by a Friend of mine, who hath been accused for the same things by the forenamed Iohn Moone.

I went from David VVilliam unto Hugh Evans and John Price, to give the said Hugh a Paper: The said Hugh and Iohn fell a discoursing with me, in which discourse the said Iohn Price said that the Devil was Eternal: And he asked me whether I would deny it? And I said, I deny that the Devil is Eternal, and bade him prove it by Scripture: but he did not; neither would he acknowledge that he told a lie, but goeth on in sin, beguiling unstable people; and herein thou Iohn Price art found one of them who said that God was their Father, but they were of their Father the Devil; and thou callest the Devil Eternal; and herein I see thee forsaking the right way, & art gone astray, following the lust of the flesh, living out of the fear of God, speaking high swelling words of vanity, but is found out among the Dogs, and Sorcerers, and unbelievers, and they who loves to make a lie, and before the everlasting fire of the Lord is kindled for the Devil and his Angels. And herein I Iohn Moone do bear witnesse, that the Lord God of Heaven and Earth is Eternal, and what ever is Eternal, is one with the Lord God, and endures for ever: And herein I utterly deny that the Devil is one with God, whom thou sayest is Eternal; and so let that of God in all consciences judge, whether God and the Devil be both one; for he that [Page 11]is Eternal is one with God; and this is he who is our Salva­tion for evermore: but he, who calls the Devil Eternal, knows not Salvation, for there is no Salvation to be found in him, but woe and misery; which is the portion of unbe­lievers: and herein we bear witnesse to the truth, and against that which is untruth.

Here followeth my answer to John Moones fore-going Paper.

A word to thee Iohn Moone, in answer to thy scandalous Paper, which I have received from thee upon the 21th day of the first moneth, in the year 1656. in which I find more of thy vainjangling and false accusing, as thy manner is, seek­ing to make me and all Saints odious: But blessed are ye when men revile you, and speak all manner of evil of you wrongfully, as thou and thy fellowes do unto me, and others who walk in the fear of the Lord, and do continue by his goodnesse in his grace, to which he hath called and chosen us, and established our souls and spirits therein; yet you (that is to say) Iohn Moone, and Iohn Davies, do call us Dogs, the seed of the Serpent, and Sons of the Devil, and Children of darknesse; and presumptuously in the name of the Lord excommunicate us (if your cursing could) from the love and grace of our God, in pronouncing all the wrath and plagues of the Eternal God, to fall upon us, and saying to your own hurt, that you are sent of God so to do. I shall not bring against thee any railing accusations, but the Lord rebuke thee: and touching what hath been said by me, con­cerning the immortality of the Devil, It was to this effect: Iohn Moone said, that whosoever is not Eternal, is external, and that God onely is Eternal: I said that the Devil is not external, and therefore Eternal, as it did follow from thy own words: And I did then explain my meaning thus; I do not say he is a Devil from Eternity, but through or by his forsaking his first estate and habitation, he became a Devil; [Page 12]and I asked thee, whether thou wouldest deny, that the De­vil is Eternal without end; for it did follow from thy words before, that he hath an end, in saying, that whatsoever is not Eternal, is external, and that God onely is Eternal: for that which is external will have an end; so that one of those two things will unavoidably follow, that either the Devil is mortal, and will have an end, as all external things will have an end; or else he is one with God; which I deny, that the Devil is one with God. See now the snare which thou hast laid for me, thy self art fallen therein; and whereas thou sayest, that I would neither prove by Scripture the Devil to be Eternal, nor acknowledge, that I had told a lie: I refused to prove him to be a Devil from Eternity, as thou wouldest have me; the which I neither did speak nor mean: but I offered to prove him to be endlesse; I mean by the word Eternal, a thing which endureth for ever, as Angels and souls of men, and not alwayes that Eternal, in­visible, unchangeable, the onely wise God, who comprehen­deth all things, and nothing can comprehend him: and to say, that any thing else is so, is blasphemy: nothing is unchange­able but God, nothing onely wise but the Eternal God; but Angels and the souls of men do change their estates and conditions, yet that doth not dissolve them: Angels be­came Devils, and men became sinners: The soul that sinneth shall die; and he hath made his soul a Sacrifice for sin: there is a natural death, and there is a Spiritual death; a dying life, and a living death: and as thou sayest, that the Devil shall be cast into the wrath of God, that is true; but that doth not prove him to be external, or to have an end; that doth prove a change of condition, and not a dissolution, or to have an end. Dost thou know from whence, or what is the root from whence the Angels and souls of men came? Thou sayest that thou art come to the beginning: if it had been true, thou should dest have seen the end also, and that between.

And concerning that which thou callest a reply unto an answer of Hugh Evans and my self, in which thou sayest that the first principle of pure Religion was before transgression; [Page 13]Was not this thy query? What is the first principle of pure Religion? And I say, that before transgression there was no need of Faith nor Religion: but if it had been pro­pounded, What is the first pure principle? we should have returned you another answer; but as the case stands now with man, being a sinner, we say with the Apostle, Heb. 6.1. that it is Repentance.

And whereas you say that we deny the Testimony of Iohn, you do say amisse: but we say with the Prophet Isai. 8.20. That if men speak not according to the word, it is be­cause there is no light in them.

Now I am come briefly to answer to that which Iohn Moone chargeth Hugh Evans and I with, in his Book, entitu­led, The true light hath made manifest darknesse.

Iohn Moone begins his Book with a glorious Title, The true light hath made manifest darknesse: But before he went any further, his Pen went righter then his confused mind; for said he, or Sion builded up, before he said that Babylon was thrown down: And true it is, that such a Sion may be is buil­ded up amongst them, wherein a Babylon is yet in them to be thrown down; for if ever there hath been confusion a­mongst any people, it is amongst them: but know this, that as Babylon is thrown down, so is Sion builded up; and not Sion first builded up, and then Babylon thrown down. He goeth on, and saith, With a true answer to what the Baptists Teachers objected against him, (as he calls them) but it is no answer to any one particular, that they objected against, (that I know of) but to his own forged or conceited lies, so goeth on, and towards the latter end of Page the first, he falls to Prayer; and well he may record it (for I think) it is a work he doth but seldome.

In his 2d Page he begins to charge Hugh Evans with saying that the true light shineth but in some, & not in all, & backs it with a lie, in saying that he could not prove it: but he omit­ted [Page 14]to speak the whole; for when Hugh Evans and I did reason with him about the true light, we did not use to an­swer hastily, nor unadvisedly, but did enquire to this effect: There is the light of the Sun, which is a true light in its Ele­ment; also the Law of nature is a true light, Rom. 2.14. For whatsoever maketh manifest is light, and that Law or light which is in mans nature, doth make manifest sin, there­fore a true light; but it is not that light which was spoken of in Iohn 1. which is Christ; that he denieth to be in every man: He and I often denied somewhat to this effect, that that true light shineth or liveth not in every man, as it doth appear by our answer to their queries. For further proof of this, that this was our negative, or denial; I direct you to their second query, and our answer to it, which was pro­pounded and answered about thirteen moneths before the appearance of Iohn Moones printed Paper, entituled, The true light hath made manifest darknesse. He further saith, that Hugh Evans was demanded to prove that this true light did not shine in every man, but could not; whereas Hugh Evans pro­duced this Scripture, to make good his denial, Isai. 8.20. To the Law and to the Testimony: And if they speak not ac­cording to this word, it is because there is no light in them: from this Scripture, Hugh Evans and others reasoned to this effect: if all men do speak according to the word and Testimony of God, then the true light shineth or liveth in all men: but all men speaketh not according to the word and Testimony of God; therefore some men have not the true light shining, or living in them.

He saith further in his second Page, Now see (said he) how contrary to the Scripture he speaketh, that would deny the Testimony of Iohn: but I say, that that man that would make Iohn a false witnesse, may well be ranked with Iohn Moone; but Hugh Evans did own it, and dayly did bear wit­nesse with Iohn of the same truth; and because that there is something spoken of this, in the answer to his queries, I shall not speak any more of it here; neither do I intend to answer to all his confused Paper, no, that is not my intention: but [Page 15]to make a short reply to that, wherein he doth particularly and falsly accuse, not onely me, but Hugh Ev [...]ns also.

In his 3. Pag. he saith, That Hugh Evans said that Christ & his Spirit is distinct: but he diminished from his words, for Hugh Evans said, that Christ & his Spirit is distinct in their offices & operations. Now I would desire every honest mind to con­sider the basenesse of this man, that would cunningly and purposely leave out half the mans words, and put the other half out in Print; for these were the words that Hugh E. vans said, That Christ and his Spirit are distinct in their Of­fices and operations: Then John Moone accused him of blas­phemy, in saying that Christ and his Spirit is distinct: Then Hugh said, Why dost thou divide my words? said John Moone, I will publish thy blasphemy: Then Hugh Evans said, I charge thee to publish my whole saying. Now I would have every sincere heart to judge, whether this man is not left here without a cover to hide his nakednesse and shame. Was it not a shameful thing for him to accuse the man of blasphemy, and yet he himself afraid to publish the whole pretended blasphemy? or doth it not argue that his malitious mind would cast a false aspersion upon Hugh Evans, and up­on that which he professed, which I believe he aimed amost at?

Again, consider whether this man hath not made ship­wrack of a good conscience (if ever he had any) that would knowingly and purposedly misrepresent a man to all people, under the title of a Blasphemer; & yet would not publish his whole saying, which he did over & over repeat. I do not speak this because that the saying is so grosse in the terms, as John Moone hath put it out; but to shew the dishonesty of this perfect man: This I say to thee John Moone, that either thou dost not understand the sense of the word distinct, or else thou art very willing to make uprears and quarrels, where there is no cause: but I do believe both of thee, therefore I shal shew thee, how Christ & his Spirit is not distinct: Second­ly, How he is distinct or distinguished. The word distinct doth not alwayes mean two material things standing at a distance the one from the other, as it is like thou dost ignorantly sup­pose: [Page 16]there is distance in places, in times, and in persons, but neither of these distinctions is to be made between Christ & his Spirit: there is also distinctions in natures, qualities, and properties; yet I do not say, that Christ and his Spirit is so to be distinguished: The Father, Son, and Spirit is distin­guished, yet not divided (though it is like that thou dost think, that whatsoever is distinguished, is divided. There are three that bear witnesse in Heaven, the Father, Son and the Spirit, and these three are one, yet distinguished three; and so it may be said of Christ and his Spirit: Very much may be said of Christ being distinct in his Office, yet not separated nor divided from his Spirit: Christ said (as he was the Son of man) I have finished the work which thou hast given me to do: but it cannot be said that the Spirit of Christ hath finished his work until all be converted, that ever shall be converted, and all the Saints glorified; but the work of Christ in suffering for sin in the flesh, is finished, yet Christ and his Spirit is not divi­ded, but distinguished. It is like that John Moon thought, by leaving out part of the words which Hugh Evans had said, that it would appear more like to be blasphe­my: It appeares also that John Moone did know that it was no blasphemy, as Hugh Evans had spoken it; or at least that he would not be believed by others, if he did write the whole saying: Take the wisest mans speech that ever was, and let me leave out what part I will of it; I know that I shall either make it blasphemy, or non-sense: as for instance, Psalm 14.1. which saith, The Fool saith in his heart, There is no God: leave out, The Fool saith in his heart, and then you may say, that the Scripture saith, There is no God. John Moones affirmative is true, but his negative is false; it is true that Christ and his Spirit is one; but to say, there is no di­stinction in their Offices, operations, and workings, is false, as may be further proved by many instances, but that the thing is so plain, that I desire not to trouble the Reader any further: But know this, that Christ and his Spi­rit is one, in reference to time, place, and person, and an [Page 17]harmony of an agreement between them in their Offices, o­perations, and workings all in, and fulfilling of the will of the one onely wise God; I say further, that the onely wise pure Father, Son, Spirit, and Saints are one, and yet a thousand di­stinctions, I believe, may be observed, touching the Father, Son, Spirit, and Saints: and without distinctions, he (nor no man else) can speak much of them, & not blaspheme. I say, saith John Moone, that they are one, and not distinct: Then I say, if there be no distinctions, why doth he call Christ and his Spirit they, which doth signifie pluralities? he nor no man else can speak of the Father, Son, and Spirit, and not make distinctions: for in the words themselves lieth distinctions: saith the Apostle, Joh. 17.21, 22. where he speaketh of the Fa­ther, Son, and Spirit, and these three are one; these, and thine, and mine, them, and us; all these words doth signifie distin­ctions, yet not divisions; he goeth on to prove that Christ and his Spirit are one, and so fights with his own shadow; for nothing else hath he to fight with, for all will say, that Christ and his Spirit is one; but if any would deny it, he goeth very weakly to prove it, for he goeth about to prove that which all England doth acknowledge in words, and not make good any thing against what is affirmed, that Christ and his Spirit is distinguished. And this is the effect of his reason­ing: because John and Paul doth witnesse union between Christ and his Spirit, therefore no distinction, as he saith: after he cited Rom 8.20. and Joh. 17.21. Now see where is the distinction (saith he) then he writes down, John 17.21, 22. Then said he, Them that have an eye to see withal, let them see the confusion which the Baptists declare, where­as it is his own confusion, foaming out his own shame, and falsly accusing those whom he calls the Baptists, in saying that they say, That Christ and his Spirit is distinct the one from the other: but thou hast grafted on this lie, since thou thy self didst repeat that part of the words which Hugh Evans had said; for neither did Hugh Evans say, nor thy self till now, that they were one from the other. Is this thy hone­sty, first to diminish from the mans words, and instead of them [Page 18]adde thine own? Hugh Evans said, That Christ and his Spi­rit is distinct in offices, operations, and workings; and in stead of the words, operations, offices, and workings, thou addest one from the other; see how thou hast handled, altered, and perverted the man's words: so with a parcel of the old Lesson, in which we are judged and condemned, he goeth on, speaking of the true Worshippers, and of the false, applying the true to themselves, and the false to the Baptists: so leaving, He begins with another lie.

In the latter end of his fourth Page he accuseth me of say­ing, That there is another way besides light and darkness: the which words never proceeded out of my mouth, as many can witnesse who were there present: But this is the root of the matter; John Moone and his Brethren did use to hold forth that there is but two things, viz. light and darkness; God and the Devil; the seed of the Woman, and the seed of the Serpent: Then I did inquire what that is that is called to re­pent and believe; for the seed of the Woman cannot Eter­nally be damned, and the seed of the Serpent cannot be sa­ved: Therefore there is something else that is in danger of being damned, which by grace may be Eternally saved: But at that time which he saith that I did contradict him in his Teaching, it is not so; but I accused him of being a false Pro­phet upon that which had passed between us at other times, more then any thing that he had spoken then; for when I came into the meeting-place, one of the Quakers, whose name is Hugh Lloyd, and others, whom he calls the Baptists, were disputing; so that I began to speak to Hugh Lloyd: Whereupon John Moone replied, and said unto me, That I was a Blasphemer, and the like termes, which his mouth is full of: so that the discourse began about the threenesse. When he did put me to prove him to be a false Prophet, the first thing that I did instance then was this; Thou sayest that there is but two things, that is, God and the Devil: Then he puts me to prove the third: I said, That it was man: then he said something to this effect; That man was one with God, and became one with the Devil; I replied, that they were [Page 19]three distinct things in nature or essence: but that I should say, That they are one from the other, is as true, as that Hugh Evans should say, That Christ and his Spirit were one from the other. I would have the Reader know, that we could not then have any orderly reasoning with these men, therefore there cannot be as good account given of it, as it might, if they would observe order; and yet they will cry out against confusion as much as any people.

And as he diminished from Hugh Evans his words, so he addeth to my words: for I said not One from another; nei­ther did I say three wayes, but things: So he pressed upon me to prove by Scriptures, them to be three distinct things. Then I produced the Scriptures, which saith, In the begin­ning God created the Heavens and the Earth: Then, In the beginning was God, before there was man; therein they were distinct, or distinguished the one before the other; the one being Eternal before all times; the other having a begin­ning in time. Thirdly, I produced the third Chapter of Genesis, in the beginning of the Chapter, which sheweth the Devils coming to tempt man: Then I asked, Which of the three will you deny? Then one of their Teachers, named Hugh Lloyd, said; We deny man. I would have the Reader to understand, that there was so much disorder and confusi­on, that it was in vain for me to proceed orderly, to distin­guish their natures, properties, and qualities; for they were more like Oyster-women scoulding, then moderate men reasoning or discoursing; for many were speaking at once, as their manner is: and seldome had I any better termes then Serpent, or Dog, thou wouldest bite if thou couldest; the Judgement and wrath of God is thy Portion, with many more words of the like nature as these are: I do not say, That I do repeat all that hath passed between us that day, neither can I; but this I can say, that I do not leave any thing unrepeated, which doth destroy the sense of that which is re­peated, (that I know of.)

The pure holy wise Creator created all things, and formed man in his own image: but it is no less then blasphemy to say, [Page 20]That God is formed or made, therefore they are distinct, or we must distinguish between the Creator and the Creature. Again, if there was no distinction to be made between God and man, What need was there of Laws and Precepts to bind man upon penalty of death (if broken?) and though the Text saith, God created man in his own image, it doth not follow, that therefore no distinction is to be observed be­tween the Creator and the Creature: and further, they are distinguished by their names, for if there were no distincti­ons, wherefore have they two names; Also they differ in nature: The nature of God was not, nor is not subject to change nor alter: But the nature of man was, and is subject to alter. Thus they were distinguished to be before man fell. Now after the fall of man, and after he had hearken­ed to the Devil, and became partaker of his nature; yet he became not presently a Devil, for as man bore the image of God before the fall, yet man was not very God before the fall; neither is he very Devil after the fall: Therefore it ad­mitteth of many distinctions between God and man before the fall, and also many distinctions between man and the Devil after the fall: for if there be no distinctions between God and man before the fall; then there was nothing to fall, unlesse some part of God should fall; which is no lesse then blasphemy to say that God nor any part of him should fall: For he is the holy, wise, individual and unchangeable God. Again, if man after the fall was become a very Devil, then there is nothing to be restored to the image of God, but that which is or was a very Devil; but there is something which shall be restored, which is not, nor was not wholly a Devil; for it is written, He took not upon him the nature of Angels, but the seed of Abraham. I had many times told this unconscionable lying man these, or the like words, That there was but two wayes, or light and darknesse: And man was the third thing, which doth walk in one of the two wayes: But this I alwayes did, and do deny still, that there is no union between men and the Devil; but that which is by participating of his nature, and not that they are essenti­ally one.

And now in his fifth Page, where he comes to give his judg­ment concerning it; I find no difference between that which I said, and that which he now saith in his Paper, but onely this: I said, that man walked in one of these two ways; and he saith, And man is in the one way. I leave the Reader to judge, whether he speaks sense, or non-sense, considering his following words. So he concludes that particular with these words, Let the wise in heart judge where the third way is; as though his Opposer had said, that there were three wayes. And in the latter part of his fifth Page he saith, That I should say, that Faith is not the gift of God; a thing that I cannot remember that I had any discourse with him about: But whether I have said so or no; I tell you what I should say, if I should speak my judgement concerning it: I say, That believing, or giving credit to the word of God, is an Act of the Creature, performed by the Power and abi­lity given him of God, as it is written, With the heart man believeth to Righteousnesse, and with the mouth confession is made to Salvation, Rom. 20.20. I marvel how the Qua­kers and others are so besotted, that they do not see that be­lieving or Faith in that sense is a duty required of man: up­on the neglect of it, he is threatned; and upon the perfor­mance of it, he is commended, according to Matth. 16.16. He that believeth shall be saved; but he that believeth not shall be damned. John Moone saith, That the Faith whereby a man is saved from his sins, is the gift of God: And I say, If man be not saved from the punishment due for sin, that the cause is not in God, for not giving; but in man for not be­lieving. He saith, That I spake contrary to the Scriptures, Eph. 2.8. By grace ye are saved (through Faith) not of your selves; it is the gift of God.

I deny not that Scripture, Eph. 2.8. but own it; and al­so own Salvation to be the gift of God, which the Apostle in that place doth affirme to be the gift of God, and excludes all manner of works from having any part or share in the work of Salvation. So having no desire to be tedious to the Reader, and considering that other mens Pens have pas­sed [Page 22]upon this subject, which I esteeme far before my own.

In Page the seventh, John Moone faith, That one Rees Davies, and another, should say, That in the Devil there is as much of God as makes him tremble: But Rees Davies saith, That he said not so; but these are the words which Rees Davies said, That there is so much fear in the Devil, as makes him tremble; as for the other, I own not his words, nor himself neither.

In Page the eighth, John Moone quarrelleth with another, whose name is John Prosser, and accuseth him of saying, That Ribbon and Lace doth adorn the Gospel; but the man saith with many witnesses, That it is a notorious lie, which John Moone saith of him; and I believe that there is but few, if there be any, that will believe that any reasonable man will say, that Ribbon and Lace doth adorn the Gospel.

In Page the ninth, John Moone saith, That one Evan Oliver should say, That God and his grace is not both one: whe­ther he said so, or no, I do not know; for he is and hath been in Scotland ever since; but I believe that he might di­stinguish between God and his grace, and yet hold Union also.

And as for our Friend Vavasor Powel, I have been infor­med, that he doth intend to answer for himself; and judging him to be abler and sitter then I my self am, I shall not say any thing of it, neither can I well, by reason that I heard not the discourse, nor have not any account of it, But what John Moone saith of it in his Papers, which are not to be given cre­dit unto.

And as for John Moone his Queries in the close of his Book, I leave them to be answered by those to whom they were propounded; for the life of sanctified and Baptized Be­lievers is hid in God. Col. 3.3. Therefore they live not in observation: Yet I say, That God's people do, and ought observe things: See Deut. 1 [...].28. Observe and hear all these words, which I command thee. Psalm 105.45. That they might observe his Statutes, and keep his Laws. Matth. 28.20. Teaching them to observe all things, whatsoever I commanded you.

So I shall say no more at present in reply to John Moones [Page 23]Paper: But desire the Reader carefully to peruse that which followeth, and is written and subscribed by my beloved Friend William Bownd: And I do earnestly desire, that all men, especially they that have had any longing desire after God and goodnesse, that they stand still, and then doubtlesse they shall see the Salvation of God: for whiles man is working, labouring, and moving in his own will, He is a stranger to the Salvation of God: to which Salvation and gra [...]e I commend all those that waiteth for, and longeth after it, and rest,

I Hearing that the people which by some are called Quakers, were to meet there, and that one Alexander Parker was to Preach there that day; I knowing my liber­ty, that I might try all thing, & hold fast that which is good,

I went there, and hearing the said Alexander speaking ve­ry often unto the people of a pure principle of God in every man, which pure principle is in Egypt, in bondage and in slavery in man, and must be redeemed.

And when he had done speaking, I was moved to speak these words following.

Friend, Thou hast spoken much unto the people, concer­ning a pure principle of God in every man, which pure prin­ciple is in slavery, and in bondage, and must be redeemed.

I would know of thee, whether thou doest own any part in man, which is to be redeemed, besides this pure principle of God.

Then the said Alexander drew near unto me, and asked me some other question; but did not answer to the question which I had propounded.

Whereupon I told him, that I would not answer him in any thing, until he had answered to the question which I had propounded.

And then the people many of them did rage and rail a­gainst me with open mouth, carping at they know not what, like Dogs barking at the Moon.

Whereupon the said Alexander fathered that uproar upon me; whereas there had not proceeded out of my mouth (at that time) any words but these above written; and then I stated the question again as followeth.

Question: Whether thou dost own a humane soul in man, which is to be redeemed, besides that pure principle of God?

He Answered: The Soul is pure.

I replied, that Jesus Christ came not to redeeme a pure principle of God, but an impure soul.

Then said he, Can the soul be defiled? Can the soul be desiled?

I said, The Soul can be defiled; and the Soul is defiled through the fall in the first Adam.

He said, The soul is under sin and slavery, but it is not de­filed with sin.

Then there was one that stood there for their side, stirred up with a very wrathful distempered Spirit, and said unto the said Alexander, Brother, I charge thee before God and these men, that thou shalt not speak with this man: And when he had thus spoken three times, then the said Alexan­der said, That he would not speak with me: and so withdrew from me.

Whereupon I spake unto the people, what he had said concerning mens souls, that they could not be defiled with sin; to the end that all those that see, and are not stark blind, might have a sight of his erronious Judgement.

Then the said Alexander drew near me again, lest his Er­rors should be uncloaked, and his Doctrine laid naked be­fore the people, saying, Do not wrest my words: I say, The soul is pure.

I denied that the soul is pure, to which end Christ came in the Flesh, for to purifie impure souls: I did bid him prove his affirmative.

Whereupon one John Moone, it seems of the same judge­ment, [Page 27]and Alexander, did bid me prove, that the soul is not pure.

I said, I was not to prove a negative, and so I did demand of them to prove that the soul is pure.

Then the said Alexander urged that Scripture in Gen. 2.7. God breathed into [man] the breath of life, and man became a li­ving Soul.

I said, that doth not prove what the Soul is, but what the soul was.

Here it appeareth, that lest he should receive a total rout, or a deadly wound with his own staffe, and his false Tenet be stript bare; he said, that he spake of his own Soul.

Now a word unto the said Alexander Parker, and John Moone, who say, You speak from the mouth of the Lord, and by that infallible Spirit, as the holy men of God did, and are fully perfect. How is it that the said Alexander hath said, and the said John Moone seeming to maintain what he had said? and if he spake of his own Soul, to be under sin and slavery, how is it that he is also perfect?

Or is it not rather clear, according to his general Do­ctrine that day, and the question propounded, that he spake of every mans Soul? but lest he should be trapped in his own snare, he said, He spake of his own Soul.

Here I charge thee with a lie (either of you) shew me if you can, which way you can escape it, let me see which way you can dawb up this tottering Wall with your untempered Morter, or else be ashamed of your ignorance, and confesse your Error, and repent.

Now to all you that are impartial, and unbiassed, that can weigh the truth in the Balance of Justice do I appeal,

First, Whether that Proposition I propounded, was a thing need­ful, or material that day?

Secondly, Whether the propounding of that question onely was a cause of an uproar?

Thirdly, Whether it was a difficult thing for me to prove from Scripture that the Soul was defiled with sin?

Fourthly, Whether that Scripture, Gen. 2.7. doth prove his [Page 28]Soul, or any other man's Soul, to be pure since our fall in the first Adam?

Fifthly, Whether this lying and equivocating aforesaid, be from the mouth of the Lord, and by the infallible Spirit? Or whe­ther is it by the Spirit of Error, and from the mouth of Antichrist, who is the Lord of lyes?

By one that is embouldened to stand up in the truths behalf, to the face of truths Opposers.

A Paper I received, subscribed by one William Bownd, wherein I find several lies, and false accusations, and lying aspersions, cast upon the Messengers of the Lord, judging of truth, with his dark mind, as that Generation of Professors ever did, who had a form of Godlinesse, but denied the light and Power, as William Bownd hath gotten the good words, painted himself with a covering, but not with the Spirit of the Lord: woe is his Portion for, and to all who make a shew of Goodnesse, but their lives and conversations contrary; a blind Zeal, but not according to truth; and out of that blind zeal doth judge of the things of God, judges truth to be Error, and puts light for darknesse, and dark­nesse for light, as thou William Bownd and all blind Professors ever did, persecute and hate them who were Professors, and did walk in the life and Power of truth: and to thee Wil­liam Bownd and all people that were present that day at Da­vid William's house, was the word of the Lord declared a mongst you, and that of God in all your consciences shall for ever bear Testimony for the Lord and his word, and it shall stand for ever, and shall not go out in vain, and shall be thy condemnation for ever, and all that slight it, and his Messengers; and we shall be a good Savour unto God, [Page 29]both in them that believe, and in them that perish: and what was spoken there of the mystery of Godlinesse, which is hid from all vulterous eyes, and venemous Beasts, shall stand for ever: and concerning redemption, and the groanes and cryes of the Innocent that groaneth for deliverance, as Israel groaned under Pharaoh; this shalt thou Bownd, and all people one day confesse to be truth; and I appeal to all of that in thy conscience, and all peoples consciences, when any evil of sin is committed, upon the sense and feeling of it, many times sighes and groanes will be heard, and the groans and cryes are entered into the eares of the Lord of Sabbath; and he is now risen in his Majesty and dreadful Power, for the redemption of his own people, and will burn up the chaffe, the wicked and carnal Professors, and give them their Portion in the lake of endlesse misery; and this shalt thou witnesse, when the Book of conscience is opened, and the liar hath his Portion: And whereas thou Bownd saith, That after Alexander Parker had done speaking, thou spake unto him. Whether he did own any part in man, which is to be redeemed, besides that pure principle which he had been speaking of; and thou sayest, he did not answer to the question which thou propoundedst: which thing is false; for answer was made in plainnesse, to the satisfaction of many; though thou could not receive it, being full and rich in thy own conceit, and so was sent empty away: and after the truth was cleared, to the satisfaction of many people, the Messenger of the Lord passed away, and then hearing thee Bownd incensing the people with lies, he came up again, and then was something spoken concerning the Soul; but not before he passed down, as thou in thy Paper falsely asserts; and the Soul was said to be pure, which thou Bownd, who knows not the Soul, denied: But the truth shall stand for ever, and over the deceipt Reign; and that in the conscience shall answer it, and witnesse to it: And thou Bownd saith in thy lying Paper, That before he, to wit, Alexander Parker, went down, thou stated thy question: Dost thou own a hu­mane Soul, which is to be redeemed, besides, &c. This is [Page 30]false, and a lie; thou didst not mention any such question, before he spake of the Souls redemption, and so thou liar art for the lake. Several other things there is in thy Paper, which truely are not worth the rapping up, nor mentioning by a sober Christian, which stuffe I do return back into the old Bottle again, from whence it came; and the same Testi­mony that I gave of the Soul, I give the same still, that the Soul is pretious and pure witnessed, though not comprehen­ded by the dark wisedom of m [...]n; for it was then declared that he spake what he knew, and not by hear-say, but what he witnessed by the living Power of God, which was made manifest; whereby he came to know the Soul, and its Redemption, and purity, and none else knows it but those who witnesse Redemption; and this Testimony shall stand for ever against thee Bownd, and against all the Oppo­sers of the truth: my Soul is pure and pretious, and they who live in sin, are Enemies to their own Souls; for the fleshly lusts warreth against the Soul; the Enemy may destroy the body, but cannot kill the Soul: Be thou therefore awarned, and repent of thy lies Bownd, and speak not evil of that which thou knowest not, whiles it is called to day, harden not thy heart: thou knowest not how soon thy soul may be required of thee: This is in love to thy Soul, which I love; but for ever I shall stand a witnesse against thy lies, and that which warres against the Soul: And this Testimony without daubing or equivocating, as thou falsly accuses of, I shall really with my blood against thee Bownd, and all thy parta­kers, who are warring against the truth and all dear Friends, who are convinced of the living and Eternal truth, and have seen the deceipt: and the emptinesse of all Professions for­mal, that stands in the will of man, where there is no satis­faction to the hungry, thirsty Soul, but as Swine, feeding up­on the Hurkes, in that which discovered all these things do you abide, and keep your habitations and dwellings in the measure of God, waiting for his Power, to purifie, and cleanse, and purge out the old learn, that the Soul, which is living, you may witnesse to praise the living: for the dead praise [Page 31]not God; it is the living, the living that praises God, to whom all praise belongs for evermore.

Let this be truely Copied over, and sent abroad, and keep a true Copy of it.

But hath a new name written in the Book of life, which none can read, but he that hath it.

THe greatest cause of my Relating of this Discourse, and bringing these few Lines into such a publicke view, is, because John Moone in his lying Book, entituled, The true Light hath made manifest darknesse, hath cast false aspersions, and lying accusations upon the Saints in Wales, beginning with Hugh Evans, who is now ceased from his labours: I being one that was very well acquainted with his Doctrine, life, and conversation; and the certainty I have of those sweet, Divine, Spiritual, and Eternal enjoyments that his Soul hath had, and hath, and shall enjoy to Eternity, out of the mortal body, doth remove much grief and sadnesse from [Page 33]my Spirit, in consideration of his absence in the body: I al­so having a discovery of the lying and equivocating of John Moone, and Alexander Parker, and others that tread in their erronious steps; therefore I am engaged to manifest some of it, to the end that the tongues of publicke known liars may not easily passe their false aspersions, and that truth and Justice may take place, and that falshood, and all false dealers may be found, and taken in their own snares, and wounded with their own Weapons. Although I acknow­ledge my self the weakest amongst many, yet seeing the un­circumcised rejoyce, and Goliah standing vapouring in the field, viz. John Moone with his lying Book, desying Israel, I am emboldened to presse into the Battail: for who is this un­circumcised Philistine, that he should defie the Armies of the living God?

I being both an eye and an ear-witnesse unto that Dis­course between John Price and John Moone, where John Moone falsly in his Book accuseth John Price, in saying, that he said, There was three wayes: This is false; and there­fore this is one cause, Why I publish John Moone for a known lyer; for the Discourse was grounded upon three di­stinct things, viz. God, Man, and Devil: Whereupon John Moone Denied one of these three; John Moone did bid him prove them distinct, the which he did prove, God the Crea­tor creating, and man created, and the Devil deceiving; which three were punctually proved: But because the Letter of the Scripture did not name them in this term distinct, it should not passe with him.

Then John Price asked him, Which of these three would he deny? Then one of John Moones fellow-Teachers, or ra­ther I may say, his Fellow deceiver, named Hugh Lloyd, said, that they denied man: Whereupon John Moone being the more subtil, drew the same Hugh Lloyd back by the shoulder, and said, Let me alone with them. Then we spake some­thing [Page 34]to this purpose: If it were so, to whom was the Gospel Preached, and to what end Christ came in the flesh? But John Moone, as his manner was usually before, said, There was but light and darknesse, God and Devil; although he would not deal so plain as the other did, as to deny man; yet he would not deny what the other had said: whereupon we brought this consequence upon his own words; and we told him what absurdities would follow: That is, That if God and man were not distinct, if man did fall, as the Scri­pture declareth, then the onely pure wise infallible God must also fall, which is blasphemy in a high measure: And also we told him, That if man and Devil were not distinct, that then it must unavoidably follow, that that Christ which came from the bosome of the Father to redeem Sinners, came also to redeem Devils: The which is most erronious. With this, his mouth was stopped for the present, as unto these things, and had nothing to say; and then the nearest way they had to escape, the said Hugh Lloyd stept up upon a feat, or some other high place, and there began to speak to the people, and to thunder our such railings, and cursings, and Plagues to­wards us, that we could not have any further opportunity to speak: and then, when I got a little time to speak, I spake something to the people, concerning those mens erronious Doctrines: then John Moone having recruited himself afresh, amongst other railings spake these words: Thou Bownd, thou Serpent, thou Son of the Devil, thy brains shall be dashed against the stones; and so I was silenced by their confoun­ded Babel-uproar.

Then I having by the goodnesse of God some insight into their Tenets; I went nearer unto the said John Moone, and asked him what part in me was that which he thundered all those Plagues against; or whether that part through be­ing obedient to that light which he said was in me, might escape them: he answered, The Candle of the wicked shall be put out: I told him that he spake non-sense, as in answer [Page 35]to that which I propounded: then he endeavoured to inform the people that I said, That the Scripture was non-sense.

I was accused also in another Paper jointly with John Price, for saying, That the Devil was Eternal, as to Eternity, or without end, by John Moone, and one Edward Stephens, who in that Paper said, That they both bare witnesse that there was nothing Eternal but God, and that which is one with God.

Now seeing that the aforesaid John Price hath already re­plied unto the same accusation, for brevity sake, I shall re­turn the Reader unto his reply fore-mentioned in this Book; but onely I shall lay down some absurdities, that must una­voidably follow.

First, concerning Angels, they all having their arise in the same Original Root, are either Eternal, or external.

First, if they be external, then it followeth that all the Angelical quire of Heaven, and also those that fell from their first estates, shall be annihilated, and come to nothing; which is to say, Heaven, or God's Throne will be found void of Angels; and also Hell will be void of Devils.

Secondly, If the fallen Angels are Eternal, according to John Moones saying, That there is nothing Eternal but God, or that which is one with God: Then it followeth that the holy and unchangeable God did also fall: the which sayings are fearful to expresse.

Secondly, Concerning Adam's Soul, or all mens Souls in Adam, in his fallen condition, before the Sprouts of the hu­mane Tree, or the variety of Nations sprang forth, they were also all either Eternal or external: if external, then it followeth, that the Souls of all the Saints must cease from their sense and feeling of all their sweet enjoyments; and [Page 36]likewise the Souls of the damned from all their woe and torments.

And if they are Eternal, then it followeth according to Iohn Moones sayings, as aforesaid,

That the Souls of all men in general are either God, or one with God, and cannot be defiled with sin, nor damned for sin.

Doth it not here plainly appear, that all the Plagues and woes which they pronounce against men, are but against the external, or outward part of man, and the Astral Souls or life, the which is but for a time, and shall be done away?

Is not here the ground of all their sayings found out? Iohn Moone affirming that there is but two things, which is to say, Light and darknesse, Heaven and Hell, God and Devil.

And is not here their beginning (as they call it) and the arise of Alexander Parker's own saying, That the Soul was under sin and slavery, but could not be defiled with sin? And is not this that pure principle of God, which they say is in every man in bondage and slavery, and must be redeemed?

How now Moone and Parker? have I not prickt you here in your right wound? yea, are ye not here found out? Is not all your lying, and equivocating, and false accusing of others, proved too short a covering for you to hide you in?

But it may be that you will say, That I have wronged you, and brought a scandal upon you.

To the which I reply, that if you are here wronged, it is by your own words; for I have here but onely made use of your own expressions from your own mouths, and followed [Page 37]your own foot-steps unto this denne, whence you sprang forth.

Let this be told you out of the Bowels of love unto your poor Souls, that if you had come to the right and true be­ginning, you should have seen the arise and Original Root of Angels, and humane Souls, how they were generated, and came forth out of an Eternal Root in love and anger; and how the Angels that fell from their first estates, advanced, or domineered over, or above the meek love, and are held captive, and are reserved in everlasting Chains under dark­nesse, unto the Judgement of the great day.

And how Adam's right, true humane Soul, or all men's Souls in Adam, fell from their happy estate, and became dead, as to the light and love, and were defiled with sin, and captivated in the anger, and yet no part of that undivi­ded God corrupted.

Now unto you poor besotted Souls that are taken by the fair out-side shews of these forementioned Errors, and yet have not altogether swallowed up the very dregs of their poisoned Cups; notwithstanding you have soon learned that same Lesson of opposing, railing, cursing, and condemning of all those that tread not in your foot-steps, because they are not taken with those fancies that you have fixed in your own braines; although thousands of them are more Heavenly and Spiritual then you your selves. Also you use your utter­most endeavours, to make the Saints names odious in the sight of others: By these and other meanes you have caused the blind to go out of the way, and the seeking Souls to look back; have you not also quit and sold all your reading, your meditating, and your earnest seeking of God, for railing and frivolous contending about you know not what, yea about a false Doctrine, that was never found in the Rowles of God's Divine Court, and never owned nor confirmed by [Page 38]his dear and onely Son, nor published by his Holy Spirit; which is to say. That all mens Souls are either God, or one with God, and cannot be defiled with sin, nor condemned for sin; and that all the Plagues and woes that are pronoun­ced, are but against the external, or outward part of man, the which shall be done away.

Here I have briefly out of love, and not in opposition un­to any, but onely unto the man of sin, given you a discovery of the snare, that is secretly layed before your Souls; but if you will shut your eyes, and stop your eares, and so wilfully remain blind, your blood shall be upon your own heads, and I shall here wash my hands from the guilt of your erroni­ous revolt.

Now unto you the Cainish Cathedral Stone-church Priests, and Tithe-mongers, and new upstart Hirelings, you are all for what you can hear said against any that in any measure do oppose you in your function: Although I have put my hand to the publish of the discovery of some men's Errors; think not that I shal put my least finger to the maintaining of yours: you are all for the back and belly, and for your own glory, if you had but wherewith to attain it: some of you have been for these many years daunted with the fear of your own ruine; yet you usually rejoyce to hear, that any are cryed down besides your selves.

Let the sight and feeling of your own covetous carnal corrupt mindes, stop your mouths.

Let your proud and haughty hearts become meek and lowly.

Let your confounded Languages become silent.

And let your Babel-building cease.

Let your own eloquence and Scholasticke wisedom be­come foolishnesse: So that you may be wise.

Let those that stole, steal no more: Let shame cover your faces; and let your glory fall to the dust.

Let God arise, and let all flesh be silent before the Lord.

Your dumb Ministry is fruitlesse, and your words are empty, vain, and pithlesse, and shall not profit the people, saith the Lord.

Your Spirits are benummed by your unlawful gain, and you and your Souls are become Servants and Slaves unto the unrighteous Mammon.

Your calling is by a mortal and inferiour Power, and your places have you purchased with your corrupt Silver.

Your strength is in the Arm of flesh.

Your Authority is of mortal men: And they that autho­rize you, are like unto you: The Lord God hath a contro­versy against you, and you are all abuilding of a confounded tottering Tower, that shall shortly fall upon your own heads.

Now unto you blind-folded worldlings, and prodigal proud stone-Kirke Members, the Devil hath found you a Toy to play withall in these dayes; those seldom times that you come under the means of grace, & true Preaching of the word, whereby you, in being attentive & diligent to hear, might have a right and true salve applied unto your wound­ed and corrupted Souls: But instead of so doing, your wan­ton scoffing minds are then (by your Driver) fitted for ano­ther design: you slight all that is said concerning your own dangerous sinful slavish condition, and you also are all for [Page 40]what you can hear is said in opposition against others. And thus you idlely and vainly wear out your few dear-bought dayes, and spend them in fulfilling of your own false wills.

The minor Party you scoffe and jear at, and all that they maintain, be it true or false.

The Major party and their sayings you brag and boast, be it right or wrong.

Your opposing of the one Party, is more out of the bit­ternesse of your Spirits against the truths they sometimes speak of, then out of any sensible knowledge that you have of the Errors they maintain.

And the other Party that you sometimes vainly prate for, it is out of your partiality, and outward respect you have to their persons, or rather would be respected by them, more then out of any love you have to any truth that they hold forth: for you know not truth from falshood; neither can you discern between Errors and found Doctrine, be­cause you have forsaken the God that created you; and ye know not your Redeemer: your hearts are made fat, your eyes are shut, and your ears are stopped; you see, but dis­cern not▪ you hear, but do not understand, Isai. 6.20. You sleight the meanes of grace, and you know not the day of your Visitation.

Your terriblenesse and the pride of your hearts hath de­ceived you, O you that dwell in the clefts of the Rocks, and proudly walk upon the high Hills, and make your nests as high as the Eagle, or amongst the Stars: yet I will bring you down, saith the Lord. Jer. 49 20. Obad. 4. You forsake the Paths of uprightnesse, to walk in the wayes of darknesse; you rejoyce to do evil, and delight in the frowardnesse of the wicked. Woe be unto you that call good evil, and evil good, that put darknesse for light, and light for darknesse, [Page 41]that put bitter for sweet, and sweet for bitter. Woe unto them that are wise in their own eyes, & prudent in their own sight: Woe unto them that are mighty to drink Wine, and men of strength to mingle strong drink, which justifie the wicked for reward, and take away the righteousnesse of the Righteous from him: therefore as the fire devoureth the stub­ble, and the flame consumeth the chaffe, so their Root shall be rottennesse, and their Blossome shall go up as dust, be­cause they have cast away the Law of the Lord of Hosts, and despised the word of the Holy one of Israel. Isai. 5.20, 21, 22, 23, 24.

O Poor wretched and miserable men, let this be told you, that your temporal joy is the producing of your Eternal woe and sorrow; and that the time draweth near, when your laughter shall be turned into weeping, and your joy into heavinesse; and you shall be deprived of all your temporal enjoyments, and the object of your foolish mirth and youth­full rejoycing shall be done away, and then sorrow and grief will approach unto you, and horror and anguish will seize upon you, and you will be found naked, and void of the Wedding-Garment, and be bound hand and foot, and cast into utter darknesse, there shall be weeping and gnashing of Teeth.

Now unto you carnal Professors, and meer lip-labourers, that draw near unto God with your mouths, and honour him with your lips, but your hearts are far from him.

You have learned to talk of a God, and Godlinesse, but the onely true God, and the Power of Godlinesse you know not; your chiefest Treasure is transitory, and the object of your joy is but for a moment; your Webs shall not become Garments, neither shall you cover your selves with your works; your works are the works of Iniquity, and the Act of violence is in your hands; the way of peace you know [Page 42]not, and there is no Judgement in your goings; you have made unto you: crooked Paths; whosoever goeth therein, shall not know Peace: Woe be unto you that are at ease in Zion, yea you that have put your hands to the Plow, and are looking back; therefore you are not fit for the Kingdom of God Amos 6.1. Luk. 9 62. You sow the wind, and reap the whirl-wind; you conceive chaffe, and bring forth stub­ble; your words are empty, your Wombs are barren, and your brests are dry.

Your building is founded upon the Sands, you are a fruit­lesse Vineyard. Isai. 5.2. Bearing sowre Grapes; you are Clouds without Water, carried about with winds, dry Bran­ches, Trees whose Fruit withereth, without Fruit, twice dead, pluckt up by the Roots. Jude 12.

O blind, naked, and miserable men, let this be told you, that the work of regeneration and the new birth, is an earnest work, and that it requireth very much careful watching, and continual striving. Luk. 13 24. Marke 13.33, 35. And earnest pressing to be brought forth out of the corrupt some­thing into the pure nothing, which is all in all.

Now unto the despised seeking Souls, who earnestly seek the Lord in truth, in sailing over this Ocean of misery; your Ship hath been grievously toffed by many a raging Wave, and by side-winds have been cast near many dange­rous Gulfs; yet during the time of these storms and tem­pests, by great providence, and unspeakable mercies, you cast forth your Anchors upon a sure Rock; and when the calm cometh, so that you take a view of those dangers that you have escaped, and rejoyce; yet you ascribe not the glory of your deliverance unto your selves, but earnestly make toward the promised Land, notwithstanding you mourn over those that are over-turned; yet your mourning shall be turned into joy; your building is founded upon the Rock; your [Page 43]Treasure is not corrupt: You have a building of God, an house not made with hands, Eternal in the Heavens: No Lion shall be there, nor any Ravenous Beasts shall go up thereon; it shall not be found there, but the Redeemed shall walk there.

And the Ransomed of the Lord shall return, and come to Zion with Songs, and everlasting joy upon their heads, and they shall obtain joy and gladnesse, and sorrow and sighing shall flee away.