CHAP. I.

GOd that made the world, and all things therein, whose goodness fills heaven and earth, is holy, Acts 17.24, 25, 26, 27, 28 just and good, the pure, perfect, true God, not confined to time, place, person, nor thing; but comprehends in himself all things that are, and all things in him that is pure, perfect, true, just and good, so is to him, Titus 1.15. and he cannot behold any thing any otherwise then as [Page 2]it is in himself; who sees, knows, possesses and enjoys all things not as man (who is a lyar) but as God (who is true) and who is all, 1 Cor. 15.28. and all in all, in truth and righteousness; and whatsoever (besides a lye) is or may be said by men not to be in God, and God not to be in that, is a lye; and he that saith it, is a lyar; and no lyar can stand in the presence of God, to know Gods presence with him, till he be brought from the knowledge of a lye, to the knowledge of the truth, as it is in Jesus, by the ap­pearing of God in Jesus Christ to him: 2 Cor. 5.18, 19. Therefore that which all men are to be, to know, to live in, and to practice in truth and righteousness (that they may no longer be shut out from the presence of God as lyars) is the truth as it is in Jesus, or God as he is in Christ, reconciling the whole world to himself, not imputing to any man sin and transgression; and so the Lord Jesus, who is God with us, is to us the way to the truth, the life living in the truth, Matth. 1 23. John 14.6. and the truth lived in, that in due time will make manifest the freedom of all men in the knowledge of the truth from that which is a lye, 1 Tim. 2, 3, 4, 5, 6. and bring all men to that which is the truth in himself; though in the time of mens falling away from the first Image, to have an outward shew or form of godliness, without the power, they are not brought from the knowledge of a lye, as it is in man, to the knowledge of the truth, as it is in Jesus. There is nothing more opposed, less known and pra­ctised by men living in the knowledge of a lye, yet professing truth and godliness, Tit. 1.16. then the truth is; For they profess that they know God, but in works they deny him, being abominable and disobe­dient, and unto every good work a reprobate (as the Scripture saith) for all men knowing, owning and living in any thing below God, do so long know, own and live in a lye, and so are themselves a lye to themselves, hating, abominating and opposing the truth which they know not; and no lye can know the truth, but the truth knows a lye; Mat. 11.27. not as a lye, but as the truth: So no man knows God, but God knows man, yet not as man, but as him­self, who knows all things in truth and righteousness, which truth is himself: Isa. 45.5, 6. for he that is all things, cannot know any thing besides himself, there being not any thing but himself to be known; else how is he all things except a lye? and all the known gods of the Nations which men have worshipt, and run a whoring after, [Page 3]are false Gods, and a lye, and a lye is nothing in being; therefore is one God the truth, and all the good that is, is him, for truth and goodness live together in God, who is good, and beholds all things good, yea, very good, because he can see nothing but what is himself; for there is none good but one, that is God: Mat. 19.17. and yet the whole creation of God is said to be good by God; Gen. 1 31. Chap. 2.1, 2. for when he had made all things and finished his work, he beheld it, and saw it was very good.

Therefore is God in Christ said to see, know, understand and judge all things in truth and righteousness, as being all in all things to himself, 1 John 2.21. John 8.44. though the things in themselves and to men are lyes, yet truth in him and to him, who is all things, and of whom and to whom nothing is a lye; for no lye is of the truth, but all lyes, as lyes, are onely of, and known by the Devil, the great lyar of the world, the deceiver of mankind, Isa 5 20. that turns the truth into a lye, and light into darkness, and good into evil, ascribing that wisdom, power, will, reason, knowledge and un­derstanding unto man, which is due to God, setting up man in the place of God, 2 Thes. 2.4. as knowing and being something else besides God, out of God, that so himself might have a Kingdom; this is a lye, and the lyar, and the Kingdom of darkness; unto which lye and lyar (as unto the Devil and his Kingdom, sin, hell and damnation) God will not give any place of being out of himself to remain, but will turn it again from a lye to the truth, from man to himself, from Satan unto God; for he onely is, Acts 26.18. and there is none besides him; so that he onely is true, and all things in him are truth.

Therefore to understand the truth, we must understand and know God, that he onely is that which is to remain, and so to understand the truth as it is in Jesus, God in Christ manifest in flesh, the Original Centre of all things, that which makes, forms, Col. 1 16. Jer 23, 24. creates and fills of its fulness all things that were, are, and ever shall be in the whole Creation, world without end, himself having neither beginning nor end, but is the same yesterday, Heb. 13 8. to day, and for ever, and changeth not.

Therefore is the truth as being the same still in God, one un­changeable, immortal, incomprehensible, unlimited, 1 Tim. 6 16 1 Tim 1.17 indivi­dual, divine being, full of wisdom, power, life, light and glory, [Page 4]or the whole Godhead, acting, ruling and governing all things in the world, and so the same still at all times, in all places and things, comprehending in it self all things that are in the world as its own, and yet it self not comprehend­ing not comprehended of, or confined to any one thing, time, Psal. 50.12. place or person, but doth it self make, create and bring forth from it self (as comprehended in it self) all things visible in the world, Rom 1.20 as an Image of it self invisible.

And this is God, who when he will, can and doth both break in pieces and set together again, empty and fill again, wound and heal again, Hosea 6.1. kill and make alive again, all things that are in ge­neration in the world, evermore to be changeable in it self, as made, and unchangeable in himself as unmade, and he ever­more to do the same, as being an unchangeable workman, al­ways making, Eccle. 1 9. creating and filling all things that are change­able: for that which hath been, is that which shall be, and that which is done, is that which shall be done; and there is no new thing under the Sun, and the best of men and things so created or made, in the most pure, fine, formalists outside appearance of them, are but Images (of the Image of God placed in man) which men would set up to worship and adore, as Nebuchad­nezzar did his Image; Daniel 3. and they that will not fall down before it, and submit themselves to it, as to men and their Images, ways, worships and opinions, must by the decree of Nebuchadnezzar (or the same spirit of him now appearing amongst men) be cast into the hot fiery furnace, made hot by men; that is to say, either silenced, imprisoned, banished or put to death.

Therefore what are the best of Images to the thing imaged, but vanity and a lye, being as it is changeable? All is vanity and vexation of spirit: Eccles. 1.14. And so the best of things in its first created state, is but an image of the most high God, which he onely makes to serve its generation, and to pass away, as we see all things do: for man in his upright state, before his fall, was but an Image of God: Religion in the form, is but an Image of Re­ligion in the mind and will; so Justice and Righteousness in and amongst men, acted from one to another, is but an Image of what it is in and from God to man; so Christ himself in a humane appearance, as he was man, though he had in him the fulness [Page 5]of the Godhead, yet was he but an Image of the invisible God, Col. 1.15. or the Eternal Being of the Godhead in its Divine state: And all Images are to pass away, and be removed day by day; 1 Cor. 7 31. For the fashion of this world passeth away and whatsoever passes away, must in that state of mortality be a lye, in opposition to that which is immortal and true, because it abides not always the same, but is changeable.

And as a thing made cannot know that which made it; so a lye cannot know the truth, nor speak the truth, but as it is in the truth, no longer known to be a lye, but the truth it self: 1 Cor. 2.11. As nothing therefore but God, who is a Spirit, knows God; so no­thing but the truth, knows the truth, nor can speak the truth; and if any thing of truth be spoken between man and man, Mat. 10.20. it is the truth it self that speaks it self through its own image; for what one man speaks to another in words, is but an Image of the same Be­ing spoken to man by the truth in silence; for the word in the sound is but an Image of what is before spoken in the mind; & all the writings of men in the letter, is but an Image of the writings of God in the heart and Spirit: So the Scripture, called the Word of God, which are but the writings of men in an out­ward testimony, John 1.1, 2. is but an Image of the true Word (Christ) that spoke before in them that writ it, and witnessed to the word by that which is written; 1 Iohn 2, 3, 4 for what the Word of God (to wit Christ) speaks in men, that man speaks and writes again to men: Rom. 1.20. For what we have seen and heard, we declare unto you (saith Paul) and all things in the world visible is but an Image of God, Psal. 51.6. or the things invisible: and so all things, as made, is but an Image of it self as unmade.

Adam was first formed, then Eve; 1 Tim. 2 13, 14. and the woman taken out of man, is but the Image and glory of the man, and lives not but in the man; therefore while she abides in the Image, and is not the same with the thing imaged, she abides in a lye, and is in the transgression.

So in like manner all mankind, with the whole creation, as coming out of God, is but an Image of God, as the Son is of the Father, and as the woman is of the man, and lives not but in God the Father, that sends them forth from himself as an Image of himself, and as it abides in the Image, 1 Iohn 2.27, 28. and not in him that [Page 6]made it, so it abides in the lye, and in the transgression; and if any would know the truth, in the love of the truth, to speak it, and live in it, they must wait to be taken up in the understand­ing, into that which is the truth, as Christ was; and therein cease in themselves to stand any longer in the Image, but in the sub­stance, as Christ did when he did ascend from the Son to the Father, and so must become the same with the truth, in the truth it self, before they can know what the truth is in the understanding of it: 2 Cor. 5.1 [...]. Isa. 42.16. I n 2. Ephes. 1.10. so in the chang of all things in man, the woman becomes the man, or weakness becomes strength, darkness becomes light, death becomes life, and a lye the truth, when the truth hath had its perfect work in making all things free, in turning water into wine, and bringing all things together in one; for the truth is not without a lye; 1 Cor. 11.11, 12. the man is not without the woman, nor the wo­man without the man, in the Lord: So not God without us, nor we without him in the truth, which truth comprehends Father, Son and Spirit, will wisdom and power, variety in unity, and unity in variety, the Creator and the creature; and so God himself, who is the truth in Jesus, who is one and all, is himself the way in which all men should walk, the truth which all men should practice, Col. 2.6. and the life which all men should live, with Christ in God, manifest in flesh; as he is God in union with man, and man in union with God, loving all men as himself, doing for all men, as for himself, which should be the whole life of all men one to another, Matth. 5 44, 45. living in the truth, as it is in Jesus, even to walk in him as their path, live in him as their life; and so to follow his steps in the Lord Jesus, Ephes. 5.1, 2. Acts 17.26. 1 Ioh. 10.11. hating none, speaking evil of none, persecuting none, but to be friendly, loving, kind and merciful to all, as flesh of their flesh, and bone of their bone, being all of one blood, and so to forgive one another, as God in Christ hath forgiven them: And he who goes any other way, practises any other thing, 2 Cor. 5.18, 19. Iohn 14.8. 1 Iohn 1.6, 7, 8. lives any other life, then that which is God living in them and all men, reconciling the whole world to himself by Jesus Christ, the way, the truth, and the life, is so far a lyar, and the truth is not in him.

O how few are there that live this life of God in Christ, to be reconciled to all men, though enemies; love all men, though enemies; be at peace with all men, though enemies; and to do [Page 7]for all men as they would do for themselves, and as they would others should do unto them: why very few yet live in the truth to practise it, though most men profess it?

Therefore all men who live not in the truth are lyars, and live in the filthy abomination of the lye, as in sin, death, hell, and damnation, wrath, envy, hatred, malice, persecution, re­venge, and all the works of iniquity, and must be taken up in­to the truth, and so cast into the lake of fire burning with brimstone, there to be purged from all their uncleanness and fil­thy abomination, Rev. 21 8. that hath defaced the Image of God as to men, before they can be lovers of God or the truth, and cease from persecuting one another.

All things while it abides in the Image, being there in a prison, and in darkness, is an enemy to the thing imaged, because it re­presents it not perfectly, or as it is in Jesus: the thing made is an enemy to that which makes it, the creature to the Creator, Isa. 5.9.4, 5, 6, &c. man to God; for all men, as men and sinners, so remaining, are haters of God, and do oppose the truth in the manifestation: But the more truth is opposed, Matth. 5.10, 11, 12. the more will it increase in power, and break forth in the light of its manifestation, to those that are opposed, and also for the good of those that do op­pose, though for a time it may be hid from their eyes.

Those that betrayed and murther'd Christ and his Apostles, Iohn 16.2, 3. thought they did God service, and themselves good (and so they did) though they knew it not, in persecuting, reviling, stoning and killing blasphemers (as they said) against God; but they knew neither God, them, nor the blasphemy they charged them with; for had they known Christ, they would not have put him to death, nor crucified the Lord of glory, as they did; Act. 3.17, 18 yet this did bring glory to God, and good to all his people: for through death did he ascend into the glory of his Father, Iohn 14.3. in which glory he returned again to his people, to take them to himself, that where he was, they might be also; Iohn 12.32. and (saith he) If I be lifted up, I will draw all men unto me. not onely Scribes and Pharisees, but Publicans and sinners, when the Scribes and Pharisees thought it had belong'd onely to themselves, as righ­teous men, and not unto sinners; Mat. 11.19. and because he was a friend to all, even sinners, as well as them, therefore sought they the [Page 8]more to kill him: yet his love was still the same, both to them and all others, though enemies to him; for saith he, of those betrayed him and took his life from him, [...] [...]3 34. Fa [...]ther, forgive them, they know not what they do; and the more they sought to betray him, the more did the people follow him, and grew in love with him: and men can never do any thing more to the loss of their own honour, Religion and self-interests, and more to ad­vance the truth in the life and power of it, then to oppose it, and persecute it [...] for then do men [...]he more enquire after it, and truth will have its perfect work, and find out a way to advance it self in the greatest persecution, though men never so much oppose it. Therefore when men go to stop the current of truth, and the mouthes of those that declare it, by an outward Law, they do but as those that go to make a dam to stop the current of a continual running stream, which will suddenly make its way through it, and carry all before it: Or, as those who go to throw oyl and brimstone to quench fire that is burning, which the more they do, the more it will flame and burn to the destruction of that which is thrown into it to quench it: So is it with truth, when it arises in life and power to manifest it self, Isa 27.4. nothing is or shall be then able to stand against it, to hin­der the growth and increase of it; but it will drive all before it that shall stand in the way of it: and as fire among thorns, so will it burn, waste, consume and bring to nothing, all that which is abomination, and a lye, in the world, that nothing hereafter shall be seen to stand in the high place of God; but himself will there shew himself to be all in all, as he is the One and the All, the All and the One, though not yet manifest unto all men.

Therefore, O man, thou that wouldst not have the truth to spread, which thou knowest not, cease any longer to oppose it, if thou canst forbear, for through much opposition is the truth made manifest, and God would not be said to be a conqueror, if there were not something of a lye in opposition to the truth to be conquered; for were there no opposition known in men to oppose God, there would be in men no need of the knowledge of the coming of God in Christ to men, to oppose against that: for his coming to manifest himself, is to reconcile his enemies to himself, and to destroy that which is enmity in them against him; [Page 9]for, for this purpose was the son of God manifest, 1 Iohn 3. [...]. to destroy the works of the devil: and men in looking upon God to be at a distance from them through the temptations of Satan, do there­by oppose his presence with them; for God is nigh them, Acts 17.2 [...] 28. with them and in them, as one reconciled to them, and all things in the world with them, though they know it not; and this is mans destruction, not to know God, as God knows man, Hosea 4 6. but to live as one without God in the world, always fearing of God as an angry God; and so kept at a distance from God, 2 Tim. 3.7. by being ignorant of God; as always learning, and never able to come to the knowledge of the truth; neither can, till they are en­lightned by the light of God in their own consciences, to see God with them, restoring rest and peace to them, and himself to be in them the way, the truth, and the life for them; unto the end of which way, the knowledge of which truth, and enjoy­ment of which life, all men have a race to run and a way to come, before they can sit down at the end of their journey, and live in the knowledge of the truth as it is in Jesus.

CHAP. II.

HEarken my beloved brethren, come behold, and see the race which you are to run, the way which you are to come, and the price that is to be wo [...], as I will here shew unto you, by setting before you the race that I have run, Phil 3. 1 Cor. 9.14. the way that I have gone, and the price that I have won; wherein if the Lord will, you may behold the manner and course of my life, and the dealings of God with me all along, from the time he first created me and brought me forth of my mothers womb, to this day; and that you by comparing with it the manner and course of your [Page 10]life, and the dealings of God with you, may see how near a progress you have made to this price, Job 42.5. the fathers Kingdom, and end of your journey. God himself, attainable in this life; after which there is no more travelling, but you are set down, and at rest with the son in the bos [...]m of the Father And [...], when once I came to this state of the measure of the gift of Christin me, I then was in a state to see God as he is, and the truth as it is in Jesus, made manifest in my flesh, and so was made to look back upon what I had seen, and formerly been from the day of my creation, to the day of my conversion, which the light of God within me did shew unto me, that I repented of, and was changed from my former life I lived, in the time of my ignorance; and which by the light of God in me, I shall here shew unto you.

For when God created me in my mothers womb, and breathed into me the breath of life, that I became a living soul, I was in a state of innocency, knowing neither good nor evil; or as Adam in Paradise, Gen. 2.7. and as all men else are when they are first created, and live; but I quickly fell from this innocent state of Adam in Paradise, to the knowledge of good and evil, as to the state of Adam after his fall, sinful and wicked, and taking my own pleasure in all manner of sports and delights for outward recreation of the creature, without any true knowledge of the Creator, which for many years I would have gone many miles after, caring for no Religion at all neither did I know what it was, onely I heard of a God afar off, one that lived above the skies, sitting in a golden chair, and was like my self, which the Priests and people did talk of, as one that loved those that did well, and hated others that did ill; and would at the last day come to judge me and all men according to their works (but I knew him not, but by hear-say, according to the common talk of people) and that his worship consisted in mens & womens going to Church, and such like service (but not childrens) and that this holiness consisted in abstaining from swearing, drunkenness, thieving, whoring, and such like sins; which sins being not committed by me, I thought sufficient to save me, being taught so by (our Teachers) the Priests of those times, who them­selves, as well as others, committed all manner of sin and wick­edness, and who deceived both me and many thousands of souls [Page 11]by their delusions, but never taught us of a Jesus, all this while, neither could they, because they knew him not them­selves; yet God was there with them under this dispensation, though vailed, and in a cloud; Psal 97.2. for clouds and darkness are round about him: but these clouds in some measure vanishing, as to me, I past them by, and prest forwards.

And now having lived for many years in this state of igno­rance, under the Bishops and Prelatical Government; I then came to the Presbyterians, who began to reign in the others steads, exercising the same authority over mens consciences as the other did; and who after some short time I found to rule with as much force and cruelty, and to be as tyrannical as ever the others were, and that knew no more of God then the others did; onely they would talk a little more of Christ and Religion, using the outward expressions as a cloak to cover their nakedness, and to seduce the people to them: but for any true knowledge of Christ and Religion, they had none, neither any did they practise; yet here was God likewise, but still in a cloud, under darkness, that I passed by them also, and pressed for­wards.

And I being yet willing to try all things; and I hearing of the Independants and Anabaptists starting up, as those that would reign in the room of the Presbyterians, I would try them also; and found them to be cloathed with a more finer habit then either Prelate or Presbyterian; for they had gained some finer outside forms of Religion, Gen. 3.7. decked over more with Scri­pture terms, as cloaks, or figleaves to cover their nakedness: and called them the Ways and Ordinances of Christ, or at least, put that name upon them, to take away their reproach, Isa. 4. though they were still their own, and of their own inventions: for, as used by them, they are not according to the institution of Christ in the primitive times, as they think they are: wherefore they do but cheat themselves & others, having no true knowledg of God all this while, but by hearsay, Phil. 3.7, 8. and what they gain one­ly by their outside Forms, Ways, and Religious duties, which they are to count all lost for Christ; and in which I beheld them and all the rest of men, with all their differing Ways, Judge­ments and Opinions to be in all things superstitious and idola­trous, [Page]as Paul did the [...]emans And so [...] the space of two years, Act [...] 17.21, 22, 23. beholding this their order in London seeing all to be but disorder and confusion I passed them all be, and prest forwards to the mark, for the price of the high calling of God in [...]hrist Jesus; which is a calling above all things whatsoever, as of Presbytery, Independency, Anabaptism, and whatsoever calling else any man may now pretend to live; yet this is a calling above them all, which none of these have yet attain­ed or [...]o live.

In which two years time before mentioned, of walking among the Churches in London, of Presbyterians, Independents and Anabaptists &c. I applyed my self much to reading their books, searching and trying the Scriptures, whether these things they held were so or no, and to be so practised by them as they were, and contended for, which I found them not to be: Also in ob­serving duties of prayer was I very frequent morning and even­ing, and as often as I had opportunity: and in hearing or writing of Sermons four or five in a day, from several men, which I spent much of my time after in reading.

Thus was I in that time, while I was trying their ways, as zealous as they could be in it, even hating, loathing and despising all my own, and other mens former ways, delights, pleasures and sports, and all delightful exercises: which I was not so much for before, but then I was as much against, counting them all to be but works of darkness, while they were so acted; yet was my self still (though under this dispensation of Grace) as blind and as ignorant as ever I was under that of nature, though I thought I saw and had knowledge: but I found since, that all the light and knowledge that I then thought I had of God, Christ, and the Devil, of Heaven and Hell, Salvation and Damnation, with all things else thereto belonging in that state of ignorance, was as carnal as ever; and I knew no more of it then I did when I was under the Prelates Ministry; only that there was a God afar off and not within me, which I still knew but by hear­say, as all that were of those opinions did; and therefore I may be bold to affirm, as also by experience I have known, that all the knowledge that Presbyterians. Independents, Anabaptists, and all others under any form of Worship, now have of those [Page 13]things, while living under the disp [...]sation of grace (only) while seeking the Lord is no more then but by hear-say, which they so long give themselves to believe, and are in bondage to, as to mens traditions; and no experience at all have they of these things, as to know them in truth, or as it is in Jesus. And this was all the knowledge and experience that I had, while un­der that dispensation of grace, or the Son of God manifesting (yet the same that they had) where I then saw the work but a doing, not done; salvation but a coming, and not come, and so saw not any thing then made perfect.

Then after two years were expired of my beholding this their order in London, seeing all the ways and opinions of men, with all their feigned righteousness, for to be but destruction and confusion, I prophesied of their downfall, which would shortly after come to pass, and which I have since, in part, seen to be fulfilled; for I saw that they were not built upon the true foundation. Christ, as the rock which would stand, 1 Cor. 3.11. and was laid by God; but upon the foundation and buildings of men, Matth. 7.26, 27. laid by men on the sands, as that which would shake and fall, and would not endure the fire, even God when he appeared, but would, with all their Elements, melt before him as dross, 2 Pet. 3.10. and with all their fair heavens be burnt up before him as stubble, and vanish away before him as smoak, and as chaff before the wind: Wherefore I seeing them to be thus fitted for destructi­on, and prepared for the slaughter, I passed them all by, that I might not in my profession be destroyed with them, and would not go in, or be tyed in covenant to any of them, being none of them according to the institution of Christ; and they being thus weighed in the ballance of the Righteousness of Christ, by Christ, and there found too light, they vanished away, and so ceased, as to me.

And after this legal dispensation of the knowledge of Christ in the flesh, and the performing duties after the flesh, by me, was ended with me, John 16.25. and Christ appearing in power and glory to me; shewing me plainly of the Father, I then saw according to that appearance of God to me in the Father, what and where God, Christ and the Devil was, and is, also heaven and hell, salvation and damnation, what and where that was, and [Page 14]is, I having had the experience of it all within me; and so I saw, as to my self, a death of the one part, as of the Devil, hell and damnation, with all things, at the left hand of God; and a living of the other part, as of God, Christ, Heaven and Sal­vation, with all things, at the right hand of God; which was my dying to the one part, as to that on the left hand; and my living to the other part, as to that on the right hand, and which was to me the day of the Lord, and a restauration of all things to God; where, and at which time I saw one dispensation per­fected in another, or grace perfected in glory, the Son perfected in the Father, or all things made perfect in God, the Kingdom of the Son delivered up to the Father; 1 Cor. 15.21. and where I saw all my own works, which ever I had done under any dispensation, be­fore that of Christ in the Spirit, to be burnt up and made void to me, with all my prayers which I made, books which I had read, sermons which I had heard, besides and below Christ, all now appeared to be of no worth unto me, Phil. 2.9. & 3 9. as to do me any good; for I had found one Jesus, that was ascended far above all hea­vens, that he might fill all things, and that had a name above every name that was named, of things in heaven, and of things on earth; in whom I was now found, without having my own righteousness, which is of the Law, but that which is through the faith of Christ, who was now become my worth, my life, my light, and my all, who had filled me with himself, and whom I saw to be all to me, and to do all for me, and to have given an end to all things besides himself in me; which made me now throw away all my books of Presbyterians, Independants, Ana­baptists, Acts 19.18, 19. and whatsoever else (as the believing Jews and Greci­ans had done before) and to forget all things therein, and not to know any thing any where, or in any thing, either without or within me, but Jesus Christ, and him crucified; and so to know my self in him, to have made my progress to him in the Fa­thers Kingdom, the end of my journey, where I shall no more be travelling, but be at rest with the Son, in the bosom of the Father: Which is the race that all men are to run, the way that all men are to go, and the work that all men are to do, even to deny themselves, Luke 9.23, 24. and all things of themselves, and to fol­low Christ, till they come to Christ, if ever they mean to be per­fect [Page 15]with Christ: for, If thou wilt be perfect, Mat. 19.21. go and sell all that thou hast.

CHAP. III.

WHen God in Christ did manifest himself to me for my conversion, the redemption of my body, and the sal­vation of my soul, to the perfecting of the body of Christ in and to me, as that I knew it, and was assured of it in my self, what, and when it vvas: I then savv it all to be in him, the same to all men as to me, though not manifest unto them; and ac­cording to vvhat I had received of the Lord. I vvas command­ed by the Lord in me, to publish and declare to all sorts of men, vvithout respect of persons or opinions, vvith this Commission follovving:

First, that vvhatsoever I did speak or vvrite, it vvas to be my ovvn experience in the Lord, of God manifest in flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, 1 Tim. 3.16. be­lieved on in the World, received up into glory, Christ the same yesterday, to day, and for ever. And that I was not to speak or write any thing that should tend to the continuing, John 6.27. advancing or setting up of any thing that should perish or come to an end, and be in opposition to the Lord [...]esus, as the setting up of any thing besides him was; but that it should always tend to the advancement of his Kingdom, as of love, joy, peace and righ­teousness among men through Christ; and to the throwing down of Antichrist and his Kingdom, with all deceiveableness and unrighteousness of men: and what I did. I was to do it free­ly, and in love, and not be chargeable or burthensome to any, Rom. 14.17. to hinder any from coming into the Kingdom of the Lord, which was a free Kingdom; nor to give any liberty to Antichrists Kingdom, which was a Kingdom of gain, hire, and self inte­rest, and which consists of buying and selling the word of God▪ [Page 16]and for which work the Lord would be with me, Acts 18.9, 10, 11, 12, 13, 14 15, 16 to support me to the end, as he was with Paul at Corinth; and by experi­ence I have hitherto found him to be with me.

And thus was my Commission in & from the School of Christ, given by Christ at Sion house in heaven, to do the work of Christ as a free workman, loving all men, though enemies, and hating none and not from Oxford and Cambridge, or the Schools of Antichrist, by the laying on of the hands of the Bishops or Presbytery, to do the work of Antichrist as an hireling, loving those that would pay me or stand for me, and hating those that would not, as most of those have done that had their Call and Commission from thence: Neither was I to confer with flesh and blood, as to go to Oxford or Cambridge, this Committee or that Committee, to receive Orders from men, or to know whether I should preach or no, and so to be settled in some place by them, receive some yearly maintenance from them, as the Priests of England do, and have done with all that serve in An­tichrists Kingdom, and receive his wages but without all this, or any part of it, I was immediately to go and publish him to the world, and to sinners, yea all men, without respect of persons, notwithstanding all the opposition that I might meet withal from all sorts of Religion, and among all sorts of men living under any Dispensation or Administration whatsoever, below this which I my self lived in, and was to declare.

And the first day that I began to prosecute this my Commissi­on, as it was in me in the life and power of it (which I received not of man, nor by man, but of and by the Lord, and God the Father, who raised him from the dead, out of the grave, and in me) then was I persecuted, hated and rejected of men that knew it not, but were enemies to it; yet did no more to me, then what had been done to others that were before me, and will be done to those that come after me; which I also looked upon to be part of my portion which was to follow and I to go through, and which I was yet to be possest withal while I was in this work of preaching: but knowing this that still filling up the rest of the sufferings of Christ, which supported me, when I had finished my course, I should receive my crown; Having suf­fered with Christ, I should also reign with him; and so enduring [Page 17]to the end, I should be saved, Mar. 13.13 1 Cor. 9.17 18. 2 Cor. 10.16, 17. and this was my portion also with the Lord, and the reward I received of the Lord, and is a living on the Gospel, with me; as it is written, He that preaches the Gospel, shall live on the Gospel, and not on other mens labours, nor walk by other mens lights, but the light of Christ in the Gospel dispensation: And now so far hitherto as I have fell short in any thing of this my Commission, to the knowledge of any, let me be blamed.

But to proceed, I shall go on as brief as I can to shew you the manner of my proceedings, and how I have been carried forth to this day, as shall be readily witnessed by the people of those parts in which I have been, and thus proceeded in the practice thereof, as followeth.

CHAP. IV.

FIrst, Paul in his time speaking of himself and his own call, said then, That above fourteen years ago he knew a man in Christ, 2 Cor. 12. whether in the body, or out of the body, he could not tell, but such an one caught up into the third heaven, or paradise, and heard unspeakable words, which were not lawful for man to utter: And why unlawful? In respect of the Lavv of God it could not be unlavvful; for God reveals nothing that is contrary to himself, or his ovvn lavv, neither doth he make a lavv contrary to vvhat he reveals: but it might be contrary to the lavvs of men, vvhich they had made, and do still make, and so unlavvful; and in this sense Paul might say, it vvas unlavvful for man to utter, though not unlavvful for God to utter: and for these reasons; first, in respect of the company amongst whom Paul vvas then living, vvhen those vvords vvere made knovvn to him, they being not able to bear them: And secondly, it may be that the [Page 18]lavvs of the times vvere such, that if it should have been spoken, it vvould have been counted blasphemy, and himself have been persecuted for it, as it seems he vvas for many things that he then spoke: And so in all ages since, vvhatever of God hath by God been revealed to men, contrary to the lavv of the times, hath been by that lavv unlavvful to utter, and so by men count­ed blasphemy, and the authors thereof accused as blasphemers. Was it not so vvith Christ, and vvith Paul, and the rest of the Apostles? And hath it not been so since? and is it not so novv? I am sure my self with many others, can by experience witness it, and set our seals to it, since we knew it, and were assured of it.

And now from the time that these things were first made known to me, and I commanded to declare it to the world, it was with much opposition, and with so little outward freedom, that I was forced to appear in the clouds, and speak something darkly, and under parables, I abiding at that time in Barkshire, among a people whose spirits were not able to bear the sound of the truth, they being ignorant of it, and so enemies to it; and which the laws of the times were then against, and most mens judgements and opinions contrary to it, and men more ready to persecute it, then otherways, as they have ever been. And I having not my freedom to speak, fell a writing; which things were printed, and brought forth to publique view, in a Book en­tituled, Divine Teachings; which many Ministers and Pastors of Churches living thereabouts, did streightway oppose, being that which was contrary to their judgements, doctrine and practise; whose names are as follows, Lancaster, Powel, Harrison, Pendar­vice, Wells, Hughes, and Burgess, who were then in Barkshire; with Osburn, Woolly, Glin, and many others in Oxfordshire; who cryed down all for heresie and blasphemy therein contained, without naming any particulars, saying it was a dangerous prin­ciple which it all tended unto, that if it were suffered, it would overthrow all (Mens) Religion; whereupon several disputes were occasioned between me and the said Ministers; they all still endeavouring to confute me, or bring me to a recantation of these things revealed in me, and declared by me, which they counted erroneous and blasphemous; and of which if I [Page 19]would have recanted, preferment by some was proffered me; but there was one within me which resisted, and said, Get thee behind me Satan, I will none of it: neither is it Herod with all the chief of the Priests and Scribes of the people, that he had gathered together, that can destroy the childe Jesus after once he is born; nor could these with all their subtilty, destroy that which was born in me, or bring me to a recantation of what I had declared, that I immediately departed out of these coasts, and saw much of God in it; for I went strait abroad publish­ing the same things with boldness, both in writing and speak­ing, in several Countreys where I was desired to come. And there living in that Countrey of Barkshire, where I first began to publish these things, a man of eminency in the world, whom the Priests knew to be zealous for them and their ways, and they having not prevailed with me to write a recantation of those things I held, they then prevailed with him to joyn with them in buying up as many as they could get of the foresaid books, (entituled, Divine Teachings) in which those things were published, that they might spread no farther amongst the peo­ple; of which books they bought to the value of about ten pounds worth, having no other way to stop them, and which the Priests would have had him to have burned; but he was wiser then so; and said, that he would rather keep them for waste paper, and did not know but that they might yield him his money again, if the things should after come in request; but however, these books are again reprinted, and the things therein still maintained by me, being the same in me.

Thus we see how some men, out of zeal to their own opinions, and others for lucre of gain, not yet knowing the truth, will endeavour to binder the spreading of truth, and so through ignorance and blind zeal, will turn persecutors of Christ, his Kingdom, and the Righteousness thereof.

This Kingdom of Christ, and all things therein, as love, joy, peace, life, light, heaven, and salvation in Christ alone, I ever since I knew it, and tasted of it, have not ceased to write of, publish and declare in several Countreys, Acts 28.30, 31. both in publique and private, from house to house, in their Churches, Streets and Market places, where the Lord hath been pleased to carry [Page 20]me, and where people desired me to come and were assembled together to hear me, I never desiring to be chargeable to any, to hinder any from coming into the Kingdom of the Lord, which is a free Kingdom; 1 Cor. 9 12, 18, 19. neither would I ever yield to take any out­ward maintenance from any upon that account of preaching, for that was but Antichrists hire, in Antichrists Kingdom, which most men yet have appeared to live in, nay, the purest Churches of Independents and Anabaptists, as well as Prelates and Presby­terians which though they have not all took tythes, they have took money or moneys worth; and so cannot say, as Paul did, I have coveted no mans gold, Acts 20.33 silver, or apparel: which is all but Antichrists pay, in Antichrists Kingdom, to Antichrists servants, whose servants all are that preach for gain or hire, and not for pure love to Christ and all people: John 10.8.10. and Christ saith of the hire­lings, that they are but Thieves and Robbers, and fly when he that is free cometh; and this would quickly be maniefest, were but tythes and the Priests hire put down, and every one have freedom to preach that could; I will warrant you that those Preachers that were sent from Oxford and Cambridge, would quickly fly from you, leave you, and preach no more to you, and yet you would have more Preachers then are now: for then every one that had received any thing of God, would freely declare it; and this would be according to the Gospel rule, which saith, When thou art converted, strengthen thy brother; and, As every man hath received the gift, so let them administer one to another; and not one to forbid another: for let one that preaches freely come into the Church or Parish of him that preaches for hire, and the hireling will presently forbid the freeman; saying, this is my house and my Parish (or Foxes hole) you shall not preach here: Ma [...]th 8 20. and though the men of the Parish (to wit, the Master) would have him yet the servant forbids him: And doth not the servant here exalt himself above the Master, the Priest above the people? but surely he that exalts himself shal be brought low, and he that humbles himself shall be exalted; and it is enough that the servant be as his Master, and not above his Master, though it hath been so hitherto between the people and their Ministers. What is the Church but the Town-house, in which the Priest, the Town-servant, is to do the Towns work, for which [Page 21]he receives the Towns wages? And what if the Master be wil­ling that the servant should sit still, and set another to do his work notwithstanding the servant shall still have his wages? O but here is a slavish fear in the servant, that if another should do his work better then him, it would be to his disgrace; and more then that if the master should once find that he could have his work done freely, he would then hire no more; and what would then become of the hireling? he must pack up and be gone: and so saith Christ, The hireling flyeth, because he is an hireling, John 10.13, 14. and careth not for the sheep. I am the good Shepherd (saith he) and know my sheep, and am known of mine: And sure Christ ne­ver preached for hire, nor any that ever he sent, that ever I read of in Scripture: then those that do, were never sent by him, but by his enemy the Devil, or Man of Sin, to keep up a King­dom contrary to his: and it is very likely, that the Man of Sin is their Master that sent them, because they so much preach up sin unpardoned, which is the keeping up of his Kingdom in which they live, and without which they could not live, as to keep up that trade of buying and selling the Word of God: for they live by telling the people of their sins, Jer. 5.30, 31. and some people love to have it so, who live in the same Kingdom with them, and that love to pay them.

But in the Kingdom of Christ, which is a free Kingdom, there is no such thing; there is no sin unpardoned, therefore no tel­ling the people so, neither do the people there love to have it so: but there is all sin pardoned for all men, past, present, and to come; and those that are sent by Christ, and that live in that Kingdom, come with that message in their mouthes, That all sin is pardoned, and all men forgiven, Dan. 9.24. sin and transgression finished, and everlasting Righteousness brought in by Christ alone: and this is my message which I have to all the world, and which I am to deliver freely, and for which those that have not the same message to deliver, do hate me, and persecute me: but I passed them all by, and would not be partaker of their sins; and he that hath kept me hitherto, keeps me still, that I may not do Antichrists work, neither receive Antichrists wages, or live by the sins of the people, as some others do.

But some may say, Did you never receive any money for [Page 22]preaching? I answer, I never received any that ever I put in my own purse; but where there was money appointed for preaching, and no Priest there to challenge it as his proprie­ty, that either I must dispose of it, or others whom it con­cerned not, must put it in their own purses, I gave order that the poor of each Parish might have it, as will be witnessed in several places: Acts 20.33, 34, 35. and therefore can say with Paul, I have co­veted no mans silver, or gold, or apparel: yet of this will I not glory, but I will glory in the Lord, who hath so far kept me from being a hireling in Antichrists Kingdom, that he will rather make all my ways appear more for the abominating and throwing down of all such Antichristian ways of maintenance, then for the setting of it up; for which the Priests, and all Impropriators, with all that live in that and the like mainte­nance, that knew me, or had heard of me, could never abide me, but always persecuted me, sought for my imprisonment, banishment or silencing, and also my life. While I was thus carried forth in contending for the truth, yet was I still rea­dy to spend and be spent for the good of all people, even my enemies; and was more ready to give then to receive, according to my ability, 2 Cor. 12.15. Acts 20.35. and so still at peace in my self, through all things with Christ in God, that ever I under­took, and went through by him, in all my proceedings, to this day.

CHAP. V.

ANd now the manner of my farther dealings in Judgement and Doctrine with men in all conditions, under their se­veral Forms, Administrations or Dispensations, was still a pres­sing of them forwards after Christ, to the knowledge of the truth as it is in Jesus, and not a staying of men any where, or endeavouring to draw men to any Form, Way, Worship or Opinion from Christ; neither to rail against any man of any opinion whatsoever, but to speak the truth to all, shewing what all those opinions of men are, and what, and where they themselves are, while under them; and how they are to for­sake all, and follow Christ, be they Prelates, Presbyterians, Independents, Anabaptists, or whatsoever opinion else may be found out by man besides Christ, all are to pass away; and they are to pass them all by, as by so many harlots houses, Prov. 7. stand­ing by the ways side, by which poor souls are to pass, before they come to their rest; and into which, as into so many Ale­houses or Taverns, many thousand of poor souls are allured and drawn aside to eat, and to drink, and commit fornication with the Inhabitants thereof, neglecting their journey to Ca­naan or Mount-Sion; and where, for some time, they take up their rest, that many pass by them, and get into heaven before them, while they are feasting with harlots, Rev. 17.14, 15. the daughters of the great Whore that sits upon many waters, and on the moun­tains of mens holiness, eating bread, and drinking wine, until the Lord come to feast with them there, and by a strong hand overcome them, pull them down, or bring them forth, and so [Page 24]lead them on, carrying them by all those opinions of men, onely to knock at their doors, as some have done before look in upon them, and behold their devotion; but not to go into them, Prov. 7.27. lest they should be devoured by them: For their house is the way to hell, going down to the chambers of death: Therefore let not your hearts be inclined to their ways, go not astray in their pathes, lest you should stay or be seduced by them: But say, friends, come away, this is not your rest, arise, depart, for it is polluted, and if you stay, it will destroy you with a sore de­struction; Micah 2.10. This say unto them, but go not in; for if you go in to them, the Devil will come and take you, make you drunk, and there cause you to stay, and so make you become Devils with him, or them, to accuse and persecute, eat, devour and condemn one another, or all that come not in to you and be the same with you in your opinions: Therefore I advise you not to stay any where, Col. 3.1, 2. nor to set your minds, desires and affections up­on any thing below Christ, in the way you are to go to Christ; but still in all this your worshipping of God (as you call it) to press forwards to the mark, Phil. 3. for the price of the high calling of God in Christ Jesus; where you will then rest, be at peace, and be satisfied, and where you will no more accuse, persecute, judge, devour and condemn one another, as you do; but where you will be reconciled in love one to another, and to all men, though your greatest enemies.

And this is the advice that I give to all men, in all that I say unto them, to press forwards to the knowledge of the truth, as it is in Jesus; and I do not go about to set up any thing below the Lord Jesus, nor to draw men to any opinion of things be­sides him; but to shew them the vanity and nothingness of all the ways and opinions of men below him, declaring what they are in themselves, and their places, shewing that they are but notions, and so mens inventions, shadows dying vanities, tor­menting pleasures, things that would perish, and come to an end with the using, after the commandments and doctrines of men; Job 14.14. yet never declared against them, so as to forbid any of them, that saw their life in them, but bid all men to wait till their change come, and not to go forth by their own strength, or awake their beloved before his time, Cant. 2.7. till he shall come with a [Page 25]strong hand, and lead them forth, and so place them in their own land, as in himself: And now having shewed them the vanity of all those things, I then set before them the love of God in Christ Jesus, with exhortations to love one another, as a sure testimony of their love to God; for the which I have been hated and persecuted by some men of all opinions and religions whatsoever in the world, whether Papists, Prelates, Presbyterians, Independents, Anabaptists, Ranters, Quakers, and whatsoever opinion else below the truth; though I love them all, and am with them all, and they all with me but a cloud is over them, that they see me not, neither know me, that is, they see not my life, being not yet reconciled to it: yet when this cloud shall be taken away from all, and the Sun of Righte­ousness risen in all, Matth 23. [...]. then shall they see both me and one ano­ther, and have joy in each other, and be at peace with all men, as being all brethren of one family, sons of one Father, heirs of one Kingdom, and so see themselves and all men dwelling together in one City, or heaven [God.]

And this is pure Religion, the new Jerusalem, the Kingdom of the Lord, and end of their journey; where the wolf shall dwell with the lamb (that is, the wicked with the godly, or men of all opinions meet and agree in one union and fellowship in the Lord Jesus) And where the leopard shall lie down with the kid, and the calf, and the young lyon, and the fatlings toge­ther, and a little child (to wit Christ) shall lead them; and the cow and the bear shall feed (or all men who have been of different judgements, shall be of one mind in the Lord) their young ones shall lye down together (all men shall bring forth their seed un­to God) and the lyon shall eat straw like the ox (or God will tame the wildest of creatures, the persecutingst: and most de­vouringst of men, or of things in men, that all shall be alike in knowledge) and the sucking childe shall play on the hole of the asp, Isa. 11. and the weaned child shall put his hand on the cockatrice den (or he that is sucking at the breast, and he that is weaned from the breast of his own Religion, and shall not one envy another) for the earth shall be full of the knowledge of the Lord, as the waters cover the sea: that is, God will so manifest him­self, that all men and creatures shall be in union together, [Page 26]love one another, and do unto others, as they would others should do unto them: this is the Law and the Prophets; and this is the Kingdom of the Lord, and high calling of God, which all men are to press after, and not to rest till they are come in to it, and is no more nor no less then what I have al­ways declared, as that which I received of the Lord; yet not that I Richard Coppin, as a creature, could at any time give to another what I my self have received, or teach another what I am taught, or do for another what the Lord hath done for me in that case, but I onely declare what I have received of the Lord, and am taught by the Lord, and what the Lord may do for others, when the time appointed of the Father shall come; for he that gives to me, as a creature, must give to them as creatures; Isa 2 22. and he that taught me, must teach them, if ever they be taught the truth: therefore cease from man, whose breath is in h [...] nostrils, 1 John 2. for wherein is he to be accounted of? and eye him the Lord Jesus, or that anointing within you, who is the salvation of all men, and whom you are to hear in all things; for all others besides him, that go forth as Teachers of the people, are but false Teachers, and Seducers, according to the Scripture, but the Lord alone, or this anointing in us is our onely Teacher; and men in speaking one to another, can do no more, as they are men, but tell one another what the Lord hath done for them; as the Prophet David saith, Come hear, and I will tell thee what the Lord hath done for my soul; and, what we have seen, and heard, we declare unto you, saith Paul: which declarations of men may conform each other in something which they before have had some little experience of in them­selves, the Lord working with it, though they did not so know it as to utter it, which when it is declared to them, they may then set their seals to it as truth to them, there being in them the same spirit witnessing to the same things, which makes them believe it; For he that believes hath the witness in himself; but if there be not the same spirit witnessing in him that hears, as is in him that speaks, they cannot believe, or set seal to the truth of what is spoken, any further then it agrees with their own spirits or opinions but will rather persecute it to the death, and also them that shall declare it, as they have done to Christ, [Page 27]the Apostles, and others since; that from thence and from [...]uch arises all persecutions.

And so having brought you thus far, to shew unto you my proceedings hitherto, both of my life and doctrine deliver­ed to the world; I shall go on, and therein set before you a larger path of my persecution and tryals, both at Worcester, Oxford, and at Glocester, as of things considerable, from the first beginning to the end, as a further testimony to the truth: And first of my tryal at Worcester, and the proceedings there­unto.

CHAP. VI.

THe first proceedings of the Ministers against me, to bring me to a tryal at Worcester, was from my preaching at Em­load in Worcestershire, where I was desired by some of the Eminentest men of that Parish to come, and there to preach, where I continued for the space of four days, declaring the things which I had seen and heard of the Lord, both in pub­lique and private, with the desire of the people, and the consent of the said Minister of that place: But the said Minister finding the people so much adhering to what I delivered, and believing in it more then in what he himself usually delivered amongst them, he began to be wrath, and was troubled; and fear­ing that he should lose his flock, or at least the benefit he re­ceived of them, he sent and caused a dispute, or at least a vain jangling to be between some certain Ministers of that Coun­trey and my self, while I was there; some of whose names are as follows, Eason of Batsford, Collier of Blackly, Nevil, and others, as Ministers to the people in their several Parishes, but no grace could they minister to the hearers, and therefore can­not be said in truth to be Ministers of Christ but of Antichrist, as appeared by what they declared to the people, as also by their practise; for they endeavoured to prove the Law under [Page 28]that administration of Moses, to be still in force, and that man by keeping of it, and doing the works thereof, should be saved by it, and there would be no need of Christ (said they) which thing I opposed them in, declaring streightway to the people, that if it were by the works of the Law, by which no flesh should be justified, then not of grace: but being by grace, it is no more of works, lest any man should boast, and say, they were fain to help God; and I further said, that if it were possible for any man now to keep the Law in every part and point thereof; yet there were no salvation by it, be­cause God had found out another way, a new and a living way, even by Christ alone, or God manifest in flesh; and to this Christ saith, that he was set up from everlasting, to be the way, the truth and the light, Pro. 8.22, 23 and none can go to the father but by him: but the people hearing this, and therein confessing be­fore the Ministers, themselves to be better satisfied in that which I had said, then in what they had heard from them, the Ministers left both me and the people, and went away raging against me, and saying, if they had me forth of the Church (that godly place) they would knock me on the head, or tread me underfoot: but I remained still speaking to the people, in which time they in this their rage went to Nevils house the Minister of that Town, and there consulted what they might do to prevent my coming again into that Countrey; even as the Priests and Elders in the time of the Apostles did consult together what they might do unto Peter and John, to prevent the spreading of their doctrine among the people, whom they threatned and commanded, that they should speak no more in the name of Jesus: Acts 4. So those Priests and Elders with whom I had to do, did in their consultation agree to get a warrant from some Justice of Peace of that County against me, and in it to charge me with blasphemy; and also threatned me with it, making it as publikely known as they could to fright me, though they knew not what blasphemy was neither with what to charge me: but I hearing of it, and being willing to answer to any thing that I had spoke or done, I came to the said Town, where I understood the warrant was; and I abiding at a friends house, sent to the said Minister of the same Town, to come and pro­duce [Page 29]his warrant, which he reported he had against me; for I was not ashamed to answer to any thing that they should lay to my charge But before he came unto me, he went to the rest of the said Ministers of that Countrey, to acquaint them with it, and to confer what they might do in it, I being come to Town, and they unsatisfied for the present what to have against me. But I willing to see the utmost of it, and it being so appoint­ed by God that I should, I tarried there all night, and the next morning came Nevil with the Officer, and served the warrant upon me; which was, that I should appear before the next Justice of Peace for that County, to answer for speaking of blasphemy; but my accusers being not yet provided with things against me, they reported, as I was informed, that if I would forbear preaching after that manner, they would then forbear to trouble me; of which I took no notice, but was willing they should proceed in the business, I being thereunto encouraged by the Lord; then they to have time to provide themselves, or­dered, that no Justice should meddle with it till we came to Wor­cester, which was from thence above twenty miles; whither I, with many friends I had in the same Town, then went; and there tarried till the next day before any accuser came, or that any thing could be found against me; then to examine me they had called together several Justices, and many of the Clergy; and having nothing at present against me, they examined me upon a paper of Interrogatories, sent in by the Priests my ac­cusers; which was, Whether I did not say such things as they would there accuse me of; they thereby endeavouring to catch something from my own mouth at that time to accuse me, having set several Watchmen over me (to wit Clergy men) for that purpose; but having nothing from thence against me, then Nevil, who before served the warrant upon me, swore, that I should say, That they were evil Angels (meaning the Ministers, said he) that brought the tidings of damnation, and such ought not to be heard But they knowing themselves to be such that did declare such things of terror to the people, and I so discovering of them, their malice was so great towards me that they would then have imprisoned me for so saying, and from the testimony of one man, my accuser; but upon farther consideration there­of, [Page 30]fearing they should do more then they could answer, they passed that by, and bound me over to the Assizes, which was within four days after, there to answer to that, and what more they in the mean time could get witnesses to swear; who also had appointed and imployed other Ministers of their tribe in that County, to examine before some Justices, several persons that had formerly been hearers of me, to see what more they could get against me from thence, but could not by them get any thing. Then the next Sabboth after my return from my examina­tion at Worcester, and two days before the Assizes, I came again to Emload, the Town from whence I was accused; and I there being desired, spoke something among the people that day; then at night, I, with other friends, met together at one Thomas Rooks, in the same Town, where we discoursed upon the Scriptures; in which time came in some malicious persons, as spies sent (as was supposed) by the said Minister of the place; who there propounded to me some questions, pretending for satisfacti­on, and to be informed in their judgements: but it appear­ed they came to catch something from me to witness against me at the Assizes, when they brought such things against me as (they said) I at that time spoke in private to them. And thus you may see of the wicked plots and devices of wicked men, to maintain their corrupt and self-interests, and to keep up a rotten Kingdom that is perishing and decay­ing: Who further proceeded against me as follows.

CHAP. VII.

VPon the 23 day of March I appeared at Worcester, at the general Assizes there holden for that County; where Ralph Nevil of Emload, and Giles Collier of Blockly, Ministers of the said places in the same County, preferred a Bill of Indictment against me to the Grand-Jury for blasphe­my (as they said) who so found it, and returned it into the Court, where my Lord Chief Barron Wilde sate Judge of that Assize; before whom I was then called, and there made my ap­pearance: then the Petty-Jury, and the witnesses to the Bill being called, the Bill of Indictment was read in the Court; the par­ticulars whereof are as follows:

And after the Indictment was read, my accusers and the witnesses to the Bill were sworn, whose names are as follow­eth, Ralph Nevil of Emload, and Giles Collier of Blockly, ac­cusers; William Petty, William Fletcher, and John Froobury of Emload witnesses, Ma [...]. 26.60. three in number, which was one more then Christ had; but never a couple of them swore one thing, but differed from each other in their Evidence, and who could hardly pronounce their words plain: but what they did swear, they had also in writing, what the pleasure of my accusers was to give them: and who were ready (as appeared) to swear any thing to accomplish their own ends, two of them being sons to one that rented the Glebe-land of Nevil, one of the accusers, for whom they swore; and the other the Clerks son of the same Town. But this being done, I was called to my answer, and began with these Propositions, as follows:

My Lord, I desire your Lordship that you will be pleased to grant me these few particulars:

First, That my accusers, being not men of the same discovery of God that I am, may therefore make it appear before this honourable Court, that they have taken the Ingagement, else they are not to have the benefit of the Law.

Secondly, That no man whatsoever may be suffered to speak any thing against me, till they are sworn before this Honorable Court and my face.

Thirdly, That those witnesses which are here ready to testifie in my behalf, may be also heard, and these Certificates which are here brought after me by several men, with several mens names to them, may be also read.

Fourthly, That I may have time and liberty given me to an­swer fully to every particular that may at this time be laid to my charge; and having a fair tryal, I shall be thankful to your Lordship; all which particulars being granted, the Court proceeded.

But before I came to answer their Indictment, my accusers presented to the Judge a book, with my name to it, entituled, [Page 33] Mans Righteousness Examined; which book the Judge asked me if I would own. I answered, that unless I heard it read, I knew not that it was mine. Then said he, Here is your name to it. I answered again, that another might write a book, and put my name to it; or others of my name might write a book with that title: but if your Lordship will be pleased to cause the book to be read that I may hear it, I will tell you whether it be mine or no; who then read part of it himself, where he thought fit, and where my accusers directed him. All which I answered, and owned to be mine, as it was read. Then said the Judge, This book makes more for him then against him; for you accuse him for denying heaven and hell, when he acknowledges both in his book; which book the Judge put in his pocket, and so came to the Indictment; to which my answer was more large then you will have it here.

The first particular charged in the Indictment, and the answer to it was:

First, that I should say, That they were all evil Angels; meaning the Ministers who preach the Gospel of Christ (said they) that told the people of damnation, and that such ought not to be heard or believed.

Answ. My Lord, there are two administrations in manifesta­tion; one of the Law, and another of the Gospel: First, that of the Law is a ministration of wrath, death, the curse, hell and condemnation, 2 Cor. 3. because under it sin appears to men unpardon­ed. Secondly, that of the Gospel is a ministration of love, joy, peace, life, light, heaven, and salvation; for under that sin appeared to men pardoned. And those, who from Christ preach the Gospel of Christ, as Paul did, bring tidings of good things, when they preach the love of God in Christ to all people, that they appear to be good messengers, and so good Angels, sent of God; and such ought to be heard and believed, as it is written, Rom. 10.15. How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? but though we or an angel from heaven preach any other Gospel un­to you then that which we have preached, Gal. 1.1. & 4.14. let him be accursed (saith Paul) And you, saith he to the Galathians, received me as an Angel of God, even as Christ Jesus, when I preached [Page 34]unto you the Gospel of Christ freely; when the other who preach up sin unpardoned to any people after the coming of Christ, whose coming is to fulfil all righteousness, and overcome all sin for all people, are not Ministers of the Gospel, but of the Law, and so bring not tidings of good things, but of evil things; wherefore they appear to be evil messengers, and so evil angels, reserved under chains of darkness so long; and such men and doctrines ought not to be heard or believed, who believe not themselves: John 14 1 & 6 45. Acts 7.37 But hear and believe in me (saith Christ) for you shall be all taught of me; and, Him shall you hear in all things, saith Moses.

And so much of the answer to the first Article, to prove them evil angels, (even as devils) who preach up sin unpardoned, and hold forth damnation belonging to any people any longer then while they believe not: and therefore I affirm, that such ought not to be heard or believed, who themselves believe not this to be true.

Secondly, That all men whatsoever should be saved.

Answ. 2 Sam 14.14 God hath declared in Scripture both by the mouth of the Prophets and Apostles the salvation of all men, without re­spect of persons; who saith. He will have all men to be saved, and to come unto the knowledge of the truth; 1 Tim. 2.4, 5, 6, 7. and, There is one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time: And doth God will and desire the salvation of all men? Then may we say, Lord, who hath resisted thy will? let thy will be done; as hath been our daily prayer unto him; and Paul saith, That as by one man death and damnation came to all, Rom. 5.18. so by one life and salvation came to all; else Christ were not sufficient to save all that Adam lost, and to bring again all that was driven away: and it is no­where said, that all men shall never be saved, and come to the knowledge of the truth: but it is said, that in due time all men shall be saved; and Paul was sent to preach this Gospel to the world, Rom. 11.32. and to sinners, yea all men whatsoever; and he saith, That God hath concluded them all under sin and unbelief, that he might have mercy upon all.

And now, If any man sin, he hath an advocate with the Father, 1 John 2, 2, 3. Jesus Christ the righteous, who is a propitiation not onely for our sins (or the sins of a few, to wit, Isa. 53. Apostles and Saints) but also for the sins of the whole world; and hath made full satisfaction for all, paid the debts of all, yea, all men past, present and to come, and that damnation to any creature is no longer but for that time wherein they believe not this to be done, as by expe­rience I can testifie; for he that believes not is condemned already: John 3.16. and a man may be an unbeliever one day, and a believer ano­ther; therefore damned one day, and saved another: And that which all men are to be saved from, 1 Tim. 2 and in due time shall be made manifest to them, is death and hell, in which abides the Devil, Sin and Damnation, all which shall be cast into the lake of fire, there to be ended, that it no more shall rise up in judge­ment against them, to accuse and condemn them: and God cannot, neither will he lose any thing that is of himself, or is himself, but the son of perdition, that damnable state of unbe­lievers, together with all that is of the creature as found out by the creature, to wit, his own invnetions, in that state of sin and death; for God made man upright, just and good; and I dare not say, that any creature which God made shall go to any local hell to be tormented, after he is departed out of this visi­ble being, because the Scripture saith it not, but saith, That the body when it falls, goeth to the earth from whence it came, Eccles 12.7. and the soul to God that gave it: And it is most certain, that God gave to every man his soul; therefore he will take every mans soul to himself again, because it can live in no other but him; Job. 12 10. for every thing returns to its centre and still lives and remains the same in and with God, as at the first, who will cast away none that comes to him, and are of him; but one God made us all, and is a husband to us all, and we all are his Spouse, though we all know it not; For thy maker is thy hushand the Lord of hoasts is his name, the God of the whole earth shall he be called; and though for the time of our rebellion against him, he may seem to us to hide his face from us (in our apprehensions) yet with an ever­lasting loving kindness doth he still love us, and will save us, Isa. 54.4, 5, 6, 7, 8. and so cause us to behold his face again, to forget the shame of our youth, and the things that are behind, and remember the reproach [Page 36]of our widowhood no more: Isa. 54.4. being now returned (in knowledge) to him who is our husband and first love, with whom we shall live for ever, world without end; therefore to say that all men whatsoever may be saved, though it appear not to them so long as they all believe not, is no more then what the Scripture saith. And so much of the answer to the second Article, that all men whatsoever should be saved.

But my accusers were troubled, and thought my answer too large, and the time too long that I had to plead; who told the Judge that my lungs were so strong, that if he suffered me still to go on, I would never have done; but the Judge honestly re­proved them, saying, that he had heard them, and was now to hear me, who bid me go on.

Thirdly, That all that heard me were in heaven and glory.

Answ. 1 Cor. 12.27. The Saints of God, which are the body of Christ, and members in particular, cannot be separated from their head, which is Christ, Ephes. 5.20. being all members of his body, of his flesh, and of his bones, and Christ the head of every man being in hea­ven and in glory, every man therefore may be said to be in hea­ven and in glory with him; yea, in the same glory that Christ himself is in, though not yet revealed to them; for saith Christ to his Father, Father, glorifie me with thy self, with the glory I had with thee before the world was; and the glory that thou hast given me, I have given them, that they may be one, even as we are one, Joh. 17.5.22, 23, 24, 25, 26. I in them, and thou in me, that they be made perfect in one: And the desire of Christ then was, that they might be with him to behold his glory; and, O righteous Father (saith he) I have declared unto them thy name, and will declare it, that the love wherewith thou hast loved me may be in them, and I in them; And Christ and they being one in another, they cannot be parted one from another, but where the one is, the other is also; and Christ in raising up himself to heaven, raised up them with him­self; Isa. 6.19. Iohn. 12.32. for together with my dead body (or as my dead body) shall they arise (saith Christ) and I, if I be lifted up, will draw all men unto me; and Paul saith, He hath raised us up together, and made us sit together in heavenly places in Christ Jesus; and, Both [Page 37]he that sanctifieth, and they who are sanctified, are all of one (yea, Ephes. 2.6. Heb. 2.11. of one God and Father) for which cause he is not ashomed to call them brethren; and as they are all brethren, so they are also heirs, co-heirs, and joynt-heirs with him in the same heaven and glory of the Father, that Christ is heir in, though they yet know it not; and therefore all that is yet wanting in and to men, is onely a manifestation and enjoyment of this in themselves, which in due time will be made manifest to them all, as the Lord Jesus shall appear in them, and God by him be made known to them.

Fourthly, That God was as much in them as in Christ.

Answ. That God who is the power, life, and light of all men, and that cannot be divided from, neither confined to any one man, is the same in all men, as he was in that one man, called Christ, born of the Virgin Mary, and crucified at Jerusalem, though he be not yet so fully manifested to and in all men, Rom. 8.29. as he was to and in him, he being the first born among many bre­thren, or the first appearance of humane nature, in whom God did so fully and manifestly appear to be living, moving, acting, and bringing forth himself in the manifestation of his love in power, life, light and glory; yet that God is in all, and all are in him (as also saith the Scripture) for in him we all live, move, Acts 17.28. Ephes. 4.6. and have our being; and, there is one God and Father of all, who is above all, through all, and in all, both in Jews, Gentiles, Hea­thens, Pagans, Turks, Infidels, or whatsoever else they may be cal­led, and there is no difference, or respect of persons with God, but in the manifestation of this to themselves, which none can have till the Holy Ghost, even the Spirit of truth, comes upon them, as it did on him, and reveal it to them, as it did to him, which he hath promised, that in due time shal come and bring all things to their remembrance: & there is no man but hath God in him, yea, the same God that Christ had, though not the same measure of knowledge and understanding, till Christ in them hath revealed it. And that the Gentiles might come to know this, Paul prays for them, that they might be strengthned with all might in the inner man (that is, with all God) to comprehend with all Saints what [Page 38]is the bredth, Eph. 3.16, 17, 18, 19. and length, and depth and heighth, and to know the love of Christ, which passeth knowledge, that they might be filled with all the fulness of God, even as Christ was, to have in them the same mind, the same love, life and light, and so be filled with the same fulness of grace and glory, whereby they come unto a perfect man, unto the measure of the stature of the fulness of Christ, to know that as he was, so are we in this world; and there­fore it is no blasphemy to say that God may be as much in them as in Christ (considered as a man) though it do not yet appear so to them, Eph. 4.13. 1 Ioh 4.17. as in due time it may and will when God shall be more revealed to them, and they more enjoy him in the manife­station.

Fifthly, That the day of judgement was began sixteen hundred years ago.

Answ My Lord, according to Scripture acceptation it was so; Iohn 12.13. for said Christ; Now is the Iudgement of this world; now shall the Prince of this world be cast out; Iohn 9 39. and for Iudgement am I come into this world (said Christ) that they which see not, might see; and that they which see might be made blind; and this coming of Christ to Judgement according to the Scripture, was above six­teen hundred years past, and yet is continued to this day, though most men are blind and yet see it not, which some shall so long as they have eyes of their own to see, and ears of their own to hear, till they see with the Lords eye, and hear with the Lords ear; and the Apostle also said, that the time was then come, 1 Pet. 4.17. that Iudgement must begin at the House of God, even with righteous men, or men under any form of Religion, that had any thing of their own righteousness to trust in, besides Christ their righteousness.

That this day of Judgement did then begin, we find; for so soon as he was but ascended and had led captivity captive, he sent the holy Ghost the Comforter, Ioh. 16.7.8. even the spirit of truth which should convince the world of sin, of righteousness and of judgement; and so bring all things to mans remembrance, destroying all that is a lye in man by the spirit of Judgement and of burning; when he shall appear to sit (in man his Temple) [Page 39]as a refiner and purifyer of gold and silver, Mal 3.3. to purge out all dross, sin and corruption, and to make man a vessel holding no­thing but righteousness, peace and joy, which work of Judge­ment was then begun with some, coming on to others, and is not ended to this day with all, neither will, so long as sin is in the world raigning in any creature, and till we see sin and transgres­sion finished in us, as no more to be imputed to us; 1 Cor. 15.24. &c. we see not an end of the day of Judgement with us, till we see Christ to have opened the prison doors, broken all bonds, put all enemies un­der his feet, set us at liberty, and delivered up the Kingdom to the Father, that God may be all in all; and so much for the day of Judgement, that it was began sixteen hundred years ago, ac­cording to the Scriptures.

Sixthly. That there was no general day of Iudgement.

Answ. My Lord; I know no other day of Jodgement as to me, then what I have already declared to your Lordship, which is to be the same with every creature before it can be finished; and this may be said to be A general day, wherein all men are to appear before Christ to be Judged by him in love; for the time is come, &c. And though this time of Judgement may be called a day, yet this day may be thousands of years before all the world in every man may be Judged, all sin and transgres­sion finished as to them, and they all set free in the Lord; 2 Pet. 3.8. For one day with the Lord is as a thousand years, and a thousand years as one day; and did men once taste and feel of the workings of God in and upon their souls, in manifesting his love to them, for the taking away of sin and transgression from them, they would then be satisfied touching this day of the Lord, which for my part I am already satisfied in, and therefore cannot but de­clare it, and bear witness to it as that which is truth to me, and according to the Scriptures; and they that know any other, let them declare that, as I have declared this.

Seventhly. That there was no heaven but in man.

Answ. My Lord; Those words do not say there is none at all, but that it is in man, yet without confinement, and this the Scripture also declares; therefore if we would know where heaven is, let us first know what it is, and the Scripture tells us, that the Kingdom of heaven is Righteousness, Rom 14.17. peace and joy in the holy Ghost, and that it is within us; for when the Scribes and Pharises came to Christ to demand of him when the Kingdom of God should come, (as men still do) he answered them, that The Kingdom of God cometh not with observations, neither shall they say, lo here, or lo there; for behold the Kingdom of God is with­in you; and where should the Kingdom of Christ, which is a Kingdom of righteousness, peace and joy appear to be, that men might have peace and joy in it, and God glorified by it, but in man, the place which the Lord hath appointed for himself to dwell in? for behold the Tabernacle of God is with men, that he might be a Comforter to them, to encrease amongst them righteousness, peace, and joy, which is the Kingdom of the Lord; and till we have it in our selves, we have it not any where; but if there, then every where, which is a new name written that no man knows but he that hath it; and thus the Scripture declares unto us, what, and where heaven is, and I know no other heaven (as to me) in which is mans salvation, from sin, death, hell, and the world, but Christ in man, and man in Christ; and they that will have any other, let them declare what and where that is, as I have declared what and where this is, which is according to the Scripture, and my own experience.

Eighthly. That he who thought there was a hell, to him there was a hell; but he that thought there was no hell, to him there was no hell.

Answ. My Lord, I yet know no other hell as to me, then what I have found in my own conscience, though the time hath been, that I have feared another as most men do, and as all men else have done till their consciences were purged: but this I [Page 41]have found in my self that when it pleased God to make know Christ to me, to take away from me the fear of hell, he also took away hell; for fear hath torment; therefore to me it ap­pears, that while we live in the fear of hell, we have it, are in it, and so subject to the punishment of it, being kept in bondage by it, till Christ in us shall destroy that fear, and so set our minds at liberry, as is written, That for as much as the children are par­takers of flesh and blood, Jesus Christ himself took part of the same, that through death he might destroy him that had the power of death, which is the Devil, and so free them who all their life time were subject to bondage; and now happy is that soul that sees himself so made free by Christ; for he is free indeed, and now sees an end of the Devil, sin, death, and hell, which he be­fore lived in fear of, and was in bondage to; and therefore when the Lord Jesus is pleased to deliver us from the fear of it, that it shall no more have power over us, and thereby manifest in us perfect love wherein is no fear, he then delivers us from hell it self, from which every believer is freed; Rev. 21. but the fearful and unbelieving, and the abominable and murthehers, and whoremong­ers, and sorcerers, and Idolaters, and all lyars, (while they so re­main) are cast into it, and so have their part in the Lake of fire burning with brimstone, till the Lord Jesus by his mighty power shall quench the fire, raise them up, and overcome all their enemies for them, and so restore peace to them, in him that is their peace, the Lord Jesus; and then he that hath part in the first resurrection through Christ (or is once made free by Christ) of him the second death shall have no power; but he is changed from death unto life by the spirit of the Lord, and so sees an end of death and hell, as to him: All which I shall leave to your Lordships consideration and this honourable Court, and do give you many thanks for that I have had liber­ty to speak for my self.

But my accusers were much troubled that I had so fair a hear­ing, and began to urge many other things of their own inven­tions against me, which was not in the Indictment. First they said, that I denyed the Law of Moses, in saying there was no salvation by it, which they affirmed it was if man would keep it; That if it were possible for a man now to keep the Law in the [Page 42]letter of it (which that it is impossible) yet there would be no salvation by it for any man: God having found out another way, even by Jesus Christ, without which no man could be sa­ved.

2. They said, that I denyed the keeping of the Sabboth, which they went to prove from the fourth Commandment, Re­member thou keep holy the Sabboth day.

To which I answered, that the true Sabboth of a Christian was Christ, and I knew no other, as to me, though that day which they now call a Sabboth day, I keep it as exactly and as purely as any of them did, in preaching to the people; but not upon the account of a Sabboth day, but as the first day of the week, as the Apostles did, being a day set apart for that use.

3. They said, that I spake in derision of heaven, saying that if a Mill-stone were at heaven, it would be hundreds of years a coming down.

To which I answered, That I never said the words, but one in my company did once say, that they were spoken by a Mini­ster in the Pulpit, who there endeavouring to shew unto the people the vast distance between heaven and earth; told them, that if a Mill-stone were at heaven, it would be many hundred years a coming down, and that one of his hearers should make answer, that if heaven were above the skies, and a Mill-stone so long a coming down, how long then should he be a going up? And this, my Lord, was declared by one of their own tribe, yet they would ascribe it to me, though I never said the words.

4. They said, that I should deny the resurrection of the bo­dy, and said, there was no other but what was in flowers and grass; also when the Corps laid in a grave were cast up again, though turned to earth, then was there a resurrection.

To which I answered, that the resurrection of the dead I never denyed, but do alwayes affirm it; neither did I ever speak those words, though they might be spoke in my company: Yet it may be said that in this there is a resurrection, though not de­nying any other, for the vertue of every carkass laid in the earth, doth ascend upwards with the earth, and so come forth in flo­wers and grass; also when a grave is digged, and the body before [Page 43]laid in it, though rotted to earth, again cast up with the bones and all things thereto belonging, then may it be said to be a re­surrection of that body, and the true resurrection not denyed: but those things being thus answered, and the malice of my ac­cusers made manifest, the Judge appeared more satisfied, and my accusers more ashamed.

Then after the Judge had heard the whole business, and de­clared the substance thereof to the Jury (who understood it not) they went forth to consult upon their Verdict, whether all, or any part of the charge were blasphemy by the Act, or no; who returned in their Verdict, guilty: being asked of what part, they said of that concerning heaven and hell.

Then the Judge told them, that unless it came directly under the Act of blasphemy in every particular point, it could not be found as blasphemy; who himself call'd for the Act, and com­paring it with the Indictment, found it not as the Jury had said, to be within the Act for blasphemy, for which he reproved them, repeating the words of the Act to them, which was as fol­lows.

Judge. He that shall avowedly affirm and maintain there is no heaven and hell, its blasphemy by that Act, but that he doth not say but doth acknowledge there is a heaven and hell in man, as you see him prove, and therefore doth not affirm there is none at all: and words spoken by way of private conference in dis­course, (as the witnesses do confess this was) it might be only spoken by way of Proposition or Querie, to try the Judgements of others, and not as his own judgement; and then cannot be said to be avowed and affirmed, therefore not within the Act: however he shall continue bound till the next Assizes, to dis­charge the Law, as said the Judge.

Then I desired liberty to speak a little more before I departed from the Court: which was as follows.

CHAP. VIII.

MY Lord, I have here been maliciously and falsly perse­cuted by my adversaries, as hath appeared before the Court this day; and now is the law open on my behalf against all that have falsly appeared against me; but he that is my Teacher teaches me no such thing, as to seek revenge; but free­ly to forgive my enemies, to love them that hate me and so leave all things to him, who will reward every man according to his works; For vengeance is mine, and I will repay (saith the Lord.)

And the reason why those men do thus persecute me, is for the malice they have against me for exercising these gifts that God hath given me for his glory, the comfort of my soul, and benefit of his people; which gifts they know not, because they know not him, neither will they hear him, but speak evil of the things that are taught by him; when without him we know no­thing, Mat. 11.27. and are taught nothing, according as it is written, That no man knows the Son, but the Father; nor no man knows the Fa­ther, but the Son, and he to whom the Son shall reveal him: So the true knowledge of God is not taught of man, Gal. 1 12.15, 16. nor by men, but comes onely by the revelation of Jesus Christ, as that which is most hated by men: And when it pleased God to reveal his Son in me, as he did in Paul, I, with him, conferred not with flesh and blood, as those men do; that is, I went not to this or that place, as unto men, to receive orders from them, and to know before hand what I should have for my preaching, as other men do, and have done; but I went immediately declaring the things I had seen and heard from the Lord, wheresoever I was desired; and what I did, was freely, and in love to the Lord Jesus and his people, without any price or reward of men; when others who have their gifts from men, will look to be re­warded [Page 45]by men; and good reason too that men should sell what they buy: But those mens gifts are bought, therefore do they sell them, as other Trades-men do, for their own advantage; for if they can have but five or ten pound more in another Parish, they will leave the one for the other, and yet no longer then they pay them, will they preach to them, without going to Law with them; which sh [...]ws that they preach not in love to the Lord Jesus and his people, but in love to that which the peo­ple have, and so seek not them, but theirs; when I for my part in all my practice of preaching hitherto, have not sought theirs, but them, 2 Cor. 12.14, 15. and would gladly spend and be spent for them to do them good, as they will be ready to testifie: And for this am I hated and persecuted by them that know me not; nevertheless I cannot but speak the things that I have been taught of the Lord; for as every man hath received the gift, so let them admini­ster one to another; and, What is revealed an secret, shall be pub­lished upon the house tops (saith the Lord) and this shall I do if God permit.

The Judge said, And you do well in so doing; for you may preach wheresoever you are desired, so long as you keep close to the word of God, and make that to be your rule.

I answered, my Lord, I thank you, and I shall do so. But what do you call the Word of God?

Said the Judge, the Scripture is the Word of God.

I answered, that the Scripture, as written in ink and paper, is not the Word of God, but a dead letter, which in the read­ing and hearing thereof, tells us onely in the ear what the Word of God is, but cannot teach or tell the mind; neither doth it any where say for it self, that it self is the Word of God that can teach us; but that we are all taught of the Lord, who is himself the Word, the Unction, the Holy one, and anointing within us; therefore let us not give more honour to the Scri­pture then the Scripture takes to it self, but let honour be given to whom honour is due, and glory to whom glory is due; and in this we shall give all unto God, who is himself the true Word and Teacher, as the Scripture declares him to be; for saith John, In the beginning was the Word, Iohn 1.1, 2. and the Word was with God, and the word was God; the same was in the beginning with [Page 46]God: and this Word became flesh and dwelt among us, that it might teach us all things (and saith John) we behold the glory of him, Verse 14. as the glory of the onely begotten Son of God, full of grace and truth, which is not the Scripture, as written in the Letter, but God written in our flesh, is this Word.

Again secondly, the Scripture tells us, that the word of God is quick, Heb. 4.12. and powerful, & sharper then any two-edged sword peircing even to the dividing asunder of soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart: And this the Scripture cannot do, but God himself, as the Scripture tells us; for it saith, That he is the searcher of the heart, and the tryer of the reins, and the divider asunder of soul and spirit, and discerns the thoughts and intents of mens hearts; and so the searcher and tryer of all things (as saith the Scripture.)

Again thirdly, the Scripture tells us of Christs riding upon a white horse, conquering and to conquer, and that his name was called The Word of God; Rev. 19, 11, 12, 13. and not that the Scriptures were so called: And let not us rob God of that honour and title due unto himself, to give to the Scripture, but what the Scripture saith both of God and it self, that let us say also. The Scripture also saith, 1 Cor. 3.6. Iohn 14.19. Rom 10.8. that the Letter kills, but the Spirit gives life; which spirit is the Word, and the Word is Christ. I am come that you may have life (saith Christ) and, because I live, ye shall live al­so: And this Word (even Christ) is nigh us, in us, yea round about us, still teaching of us, and giving life unto us, which is the work of Christ, and not the Scripture. But this I will say of the Scripture (which is what the Scripture saith of it self) that it is an outward testimony of God, his mind, Christ the Word, Faith and Eternal Life, Heaven and Salvation to those that do believe; but not that it self is either of all these, or can give unto us the knowledge of it; and that we might know the insufficiency of it, Ioh. 9.39.40 Christ in it bids us search the Scriptures (for saith he) in them you think to have eternal life, and they are they which testifie of me; and ye will not come to me, that ye may have life: Yet this Scripture, as it is given by inspiration, so it is profitable for doctrine, 2 Tim. 3.16, 17. for reproof, for correction and instru­ction in righteousness, that the man of God may be perfect, [Page 47]throughly furnished to all good works: and not as it lies in the letter, but as it is inspired, revealed or made manifest in our hearts and minds by the Holy Ghost: for (saith the Lord) I will put my law in their inward parts, and write it in their hearts, and I will be their God, and they shall be my people, Ier. 31.33, 34. and cause them to walk in my statutes, of loving one another.

And the Word of God being once written in our hearts, it is then profitable for us, to teach reprove, correct and instruct us, make us perfect in the inward man, furnish us, fit and qualifie us with gifts and graces unto all good works, and no otherwise can it do it for us, but as it is within us.

And this is the honour and praise that I will give to the Word of God, and to the Scripture, to sum it all up in God, in whom I desire to know, to live, to act, and enjoy all things of God; and I desire not to speak, think, act or maintain any thing that I have not the letter for, as well as the Spirit; the truth and myste­ry of which letter no man knows till he hath it revealed to him by the Spirit, and Internal Word, that declares the Father plain­ly, which so far as it speaks in me, Mat. 11.27. and declares the mind of God to me, I shall not be silent.

And now, my Lord, I give you many thanks that you have so patiently heard me, and given me liberty to speak for my self. Yet before I depart, I shall desire to present one Scripture more, which I shall but onely read, and so leave it to the consideration of this honourable Court.

Said the Judge, I thought you had done.

Answ. If your Lordship desire it, I have.

Said the Judge, Nay, but we will hear your Scripture.

Answ. It is in the sixth of the Acts, from the 8. verse to the end.

And Steven full of faith and power, did great wonders and mi­racles among the people: then there arose certain of the Synagogue, which is called the Synagogue of the Libertines, Cyreneans, Alexan­drians, and of them of Cilicia, and of Asia, disputing with Ste­ven, and they were not able to resist the wisdom and the spirit by which he spake; then they suborned men, which said, we have heard him speak blasphemous words against Moses, and against God; and they stirred up the people, and the Elders, and the Scribes, and [Page 48]came upon him, and caught him, and brought him to the Councel, and set up false witnesses, Acts 6.12. which said, This man ceaseth not to speak blasphemous words against this holy place, and the Law; for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the Customs which Moses delivered us: and all that sate in the Counsel, looked stedfastly on him, saw his face as it had been the face of an Angel.

And now I shall take my leave, according as the Apostles in times past have done, who when they had suffered for the name of Christ, they departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his name (so shall I at this time) and (as) daily in the temple, and in every house, Acts 5.41, 42. they ceased not to teach and preach Jesus Christ; so shall not I, my Lord, cease to do the same, so far as God shall enable me; and so I take my leave of your Lordship.

And paying the fees of the Court, I was discharged for that time.

CHAP. IX.

ANd I standing bound until the next Assizes at Worcester, which was then six moneths to come, my accusers Ralph Nevil and Giles Collier in the mean time imployed men on pur­pose to follow me from place to place, where they heard I preached or came, to enquire into my Doctrine, Life and Con­versation, with endeavours to get something more against me, to accuse me at the next Assizes following, as my self and se­veral persons well knew. And they hearing of some difference in dispute that was between some Ministers and my self at Enstone in Oxfordshire, where I had before been and preached, they came to an Inn in Enston, and sent for the Ministers that [Page 49]differed with me, of whom they got a certificate of some par­ticulars which they said I there delivered, and which they counted blasphemy.

And when I appeared at Worcester next Assizes, before Judge Nicholes, my accusers gave to the Judge their certificate, which was as follows: First, That I should say Christ ayed for his own sins as well as the Peoples. Secondly, That there was no heaven and hell but what was in man. Thirdly, That everlasting life should end in this life. But no witness sworn to it: And my ac­cusers having no witness there, they, with many fair speeches used to the Judge desired him to bind me to appear at the next General Assizes holden at Oxford, to answer to what was in this their certificate, and what more they in the mean time could find against me: For, said they to the Judge, that being his own Countrey, we shall there by that time get something more against him. And the Judge willing to do my accusers a plea­sure against me, as Festus did the Jews against Paul, when he left him bound: So Judge Nicholes, without any oath made by any man against me, demanded of me bail for my appear­ance at Oxford Assizes which was six moneths after that, and would not suffer me to speak for my self, but took part with my accusers.

Then I desired of him law and justice; and told him, that there being nothing upon oath proved against me, there was no reason that I should stand any longer bound

Said the Judge, if I will have it so, you shall stand bound, &c

Answ. My Lord, if you will make your will a Law. I cannot help that; but this I know that as you use the exactness of the Law [...]n condemning those whom the Law condemns, so you ought to use the exactness of the Law, in freeing those whom the [...]aw frees. But the Law at this time frees me, therefore I desire it.

No, said the Judge, you shall not be freed, for I understand that you take upon you to preach and never stayed to take your degrees at the University; you shall therefore appear at Oxford to answer to those things there. And said the Judge, if I would take upon me to preach, I could preach as well as you, [Page 50]and better, for I was bred up to more learning then you, and yet I wil not take it upon me, because I was not called to it, &c.

Answer, My Lord, I was called to Preach, and you were not; do you know what the call is? if you did, you would not op­pose it; and if it be the Lords will that I must appear at Ox­ford to answer things as I have done at Worcester, his will be done; for I remember what the Lord said unto Paul when he was bound from place to place; Act. 23.11. Be of good cheer Paul (said he) for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome; and now am I not only ready to be bound, but to suffer for his name, and to bear witness of the Truth at Oxford, as I have done at Worcester, and shall have peace in all things therein, knowing it to be the Lords cause for which I stand bound. So giving in bayl, and paying the Fees of the Court, I was dismissed until the next appearance at Ox­ford.

CHAP. X.

VPon the tenth day of March 1652. I appeared at Oxford Assizes, where Ralph Nevil of Emload, and Giles Collier of Blockly in the County of Worcester preferred a Bill of In­dictment against me to the Grand Jury (as they said) for blas­phemy; the Charge therein is as follows.

CHAP. XI. The Authors second appearing at Oxford Assises before Judge Hutton, and what was there done.

I According to my engagement appeared the second time at the general Assises holden at Oxford, there expecting again to have seen the faces of my former accusers, they having be­fore said they would follow me to death; but they finding nothing against me came not there; & proclamation being made in the Court for my discharge, and none other having any thing against me to declare, one Keat the then Sheriff for that County, sitting in the Court, being of a bitter spirit, and also an enemy to truth, as he then appeared, stood up as one among the rest of the accusers and informers, saying that he could declare something against me, which was spoke in London; but when he was asked what it was, no particular could be mention, but said that he had heard very strange things declared by me at S. Dunstons Church in London, before a great Congregation of people of great qua­lity, to the great dishonour of God, and the people disturbance, as said this informer Mr. Keet, who earnestly importuned the Judge to restrain me from preaching; in answer to which the Judge told him that a mans liberty was pretious, and there was no reason any man should be restrained from his liberty therein, [Page 71]by any mans words whatsoever, unless oath were made against him that he had offended the Law. Therefore (said the Judge) I cannot do it upon your words, nor any mans else; for then I should be partial, and I came not onely to bind, but to free men

Then the Informer Mr. Keat by name receiving those re­pulses from the Judge, was silent, and sate him down with shame, and then the bitter spirits of others in the University, whose mouthes were ready to be opened in malice against me, were quashed, my freedom ordered, and my enemies ashamed.

CHAP. XII.

FOrasmuch as it hath pleased the Lord of Lords to call you to this high place of Protectorship (under himself) and ac­cording as he shall protect, counsel, guide and direct you, as he did Christ and the rest of the Kings of Israel, so you may act like them in walking before the people to do justice among them; For by him Kings reign, and Princes decree justice, Prov. 8.15. who himself reigns in them to be their wonderful Counsellor.

And now, as according to the counsel of the Lord, your Highness hath been pleased to declare your self both by pro­mise and oath to seek the peace, freedom and liberty of the peo­ple of this and other Nations against oppression and tyranny, and to protect them in their just rights and priviledges, accord­ing to the mind of God written in Scripture for Christian Re­ligion, that then (in the Lords time) and as he himself shall ap­pear to go before you, and act in you, so you may according to his directions follow him in persuit thereof, bringing glory to God in the highest, and on earth peace, and good will to­wards men.

Which you shall, so far as you follow the counsel of the Lord, and not of men, Isa. 30.1. who are to be counselled by you, and not you by them; and men in their counsel towards you, are onely to assist you in carrying on that work which the Lord shall advise and counsel you in; whose counsel shall stand, and he will do all his pleasure, when men and their counsel shall fail: for as he himself hath chosen you, and shall put his spirit within you to instruct and counsel you; so will he himself be with you to protect you, that you in him may protect his people, and therein become a nursing father (in him) to them, to increase among them their just freedom and liberty in the Lord Jesus. Isa. 49, 23.

That this freedom of theirs, as it is in the Lord, and wrought by the Lord is not to be setled or established upon any one sort of people, under any one form of Religion whatso­ever, any further then the Lord hath called them, and shall himself establish it in them, but all are to have like freedom, ac­cording to the several Dispensations or Administrations they yet appear to live under, 1 Iohn 2.12, 13, 14. according to the measure of the gift of God, in their several places, or degrees of callings; as they are either children, young men, or fathers in the faith of Christ.

And you, like Christ to be a nursing Father to them all, with­out having respect to particular times, places, persons and inte­rests, or any degree of calling whatsoever distinct, but to assist and protect all whose practice is not licentious, and who in their ways are not destructive to true love, peace and unity among men.

And how you are not to hinder any, but to further all that doth any thing of the work of the Lord, for the glory of God, and the good of one another; and so according to the example of Christ, Isa. 42.1, 2, 3, 4. you are not to break the bruised reed, nor quench the smoaking flax, to destroy those for whom Christ dyed; but ra­ther to save them, & as much as in you lies follow peace with all men, seek to increase & blow up the coals of divine love among them, that so both you and they may alike walk together in the light of God, and live in the power of divine life, and so be ga­thered up with the arms, and carried in the bosom of him that gently leads those that are with yong, Isa. 40.11. and by the same power [Page 73]may be enabled to do the same work of love one for another, Mal. 2 10. Acts 17 28 Ephes. 4.6. to live and act in the same life, that shall bring joy and comfort to each other, having all one God, and one Father, in whom we all live, move, and have our being: and who is over all, through all, and in all, God blessed for ever.

And now that your Highness cannot be ignorant of the op­pression and cruelty that the free-born people of the Lord yet lie under, and is still continued against them by a generation of oppressive people that would still Lord it over their lives, liberties and estates; and endeavour to bring all men to their own ways and customs, and so keep their poor brethren in bondage and slavery still under them, never suffering the freedom of Christ to break forth, in and among his people; but instead of increasing the light and liberty thereof, they rather seek to quench and inthral it.

But this I know, and therefore am at peace in my self, that the Lord Jesus will suddenly arise with deliverance for his people, to bring them out of their captivity, into their glorious liber­ty, and so restore peace to all men, and himself then reign as a Prince of peace in all Nations.

This work of the Lord, for the glory of God, and good of all people, which is now to be done, you know to be recorded in the 58. Chapter of the Prophet Isaiah, from the 6. verse to the end; and the reward that will follow the accomplishment of this work: which work, saith the Prophet, is, to loose the bands of wickedness, to undo the heavy burthens, and to let the oppressed go free, &c. and that ye break every yoke; also to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house; when thou seest the naked, that thou cover him, and that thou hide not thy self from thy own flesh, &c. then shall thy light break fo [...]th as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of the Lord shall be thy reward, &c.

That then according (as this is to be done,) as God shall en­able you, and in every thing fit and qualifie you for this work of his, so you may as a just and impartial Governor in the hands of the Lord, be pleased to come forth in a general re­dress for all people to make good this good work of the Lord, [Page 74]which he hath been pleased to put you upon the promise of for the deliverance of his people, that so under your protection they may live securely, walk chearfully, and sit down contented­ly in that which makes most for the peace of their own souls, the safety of their bodies, and the happy success one of another in the Lord Jesus, to the end that God both from your self, and all others, may in all things have all the glory; his people, peace and freedom one with another, and you the reward of a true servant of the Lord

And therefore now inasmuch as by your Highness (in whose hands under God the power of this and other Nations is at this time seated, the Lord hath been pleased to promise a perfor­mance of this work, give me leave to proceed in this humble ap­peal to your Highness, to set before you some abuses offered against the Laws and Liberties of the people now under your protection, as will appear in that which follows; and how ac­cording to my experience the people of God have always suffer­ed for the testimony of Jesus, in pressing after, and walking in their liberty in him, which those that knew it not, ever did, and still do oppose.

And that upon consideration thereof, you may to the utter­most of your endeavour in the Lord Jesus, stand by his peo­ple to relieve them, protect, support and defend them in their just rights and priviledges, their lives, liberties and estates, a­gainst their enemies that oppose them, you will evermore en­gage the hearts of the free born people of the Lord, in love to serve you, as you in love and the presence of God shall serve them▪ and the God of love and peace▪ give patience to all his people to wait upon the Lord, for what he in his own time shal be pleased to bring forth by you: Isa. 28.16. and then he that believes, shall not need to make haste.

CHAP. XIII.

ACcording to the Declaration of Scripture, we find, that whatsoever of truth hath at any time been held forth or declared by any to whom God hath made himself known, that the publishers thereof were sufferers therein: This we find in the truth it self, the Lord Jesus; for declaring himself in love to men, was always a sufferer by men, who understood him not; Mat 2. for from the first day of his birth, that he was but reported to be the Son of God, did Herod, together with the chief Priests and Pharises, send forth after him to destroy him; and the more of God or that divine life there appeared in him, the more did they seek to take his life away from him; not for the envy they had to his person onely, but to that life which was in­deed the life of God manifested in him, which life they knew not; For had they known him, they would not have crucified the Lord of glory: but they knew him not, neither would they own his life, and power to be of God, but rather of the Devil; for said they, He casteth out Devils through the Prince of Devils, Mat. 9 34. &c. and Christ himself tells us, that so they did by his Prophets that were before him, some they stoned, and put to death; Mat. 5.11.12 others they persecuted; even so is it now.

The like appeared in his Apostles, who after their conversion, that they were called to the preaching of the Gospel, what sufferings, stripes, bonds and imprisonments, did they undergo for their faithfulness therein? and thus hath it been ever since to this day, with those that have been faithful, 1 Cor. 4.9, 10 11, 12, 13, 14, 15, 16 in holding forth any thing of the love of God manifest in them, by Jesus Christ, for the glory of God, and peace of all men.

And now since the day that the Lord Jesus had made him­self [Page 76]known to me, and I by the power of his living in me, as the least and worst of all Saints, have been made to go forth, proclaim, publish and declare freel [...] to the world and sinners, the unchangeable love of the Lord Jesus, according to that measure of the gift given me by him: I have uffered with Christ, in exercising the gifts of Christ, which according to the manifestation of that life and power in me, I have published and declared, not for price nor reward of men [...] but freely, and in love to the Lord Jesus and his people, as can be witnessed by the people of those parts into which I have come: And to satisfie any that shall question the truth of what I hold con­cerning God, and the things of God, and that have not at all heard me speak thereof, and now have any desire to know my principle, Of the several Books written by me. judgement or doctrine therein. I shall direct them to several Books of my writing now extant; the one is called Devine Teachings, in which there are three together; the other, Mans Righteousness examined, and wherein found too light, reproved; a third, Saul smitten, for not smiting Amaleck, &c. a fourth, A Man Childe born, or God man fest in flesh: And what is therein written, is the same that I still am in judge­ment, and for which I have hitherto suffered, been indicted, falsly accused, slandered reproached and reviled, and for se­veral Assizes kept bound, by a party of the Ministers of Eng­land, and enemies of Christ, who live by the gain they make of the people; and who have appeared to be the chief instru­ments and agents for the promoting of wars and divisions amongst men, to advance their own interests; with whom I have also had several disputes, contentions and controver­sies about Religion, I being ingaged by them, who sought thereby the overthrow both of me and the things of God re­vealed in me; but they not prevailing against me, have much abused me, and several times charged me with blasphemy, brought me before Rulers, Counsels, and Judges of As­sizes, twice at Worcester, and twice at Oxford: where they laid their several accusations of blasphemy (as they said) a­gainst me; but could never be proved by any Law to be so: whereupon, according to the will of God, I was still deliver­ed, both by Law and Judges, the Lord enabling me to speak [Page 77]for my self; and also working upon the hearts and understand­ings of the Judges, to understand the answer by me made, and thereby free me from the cruelty of my enemies, though still found guilty by the Juries, who themselves understood it not (being also prompt by my adversaries, as several witnesses can testifie) and for which the said Juries were reproved by the Judges in the open Court: The particulars of which tryals I shall present to the world more at large hereafter.

Thus for my faithfulness to the truth, have I suffered by my enemies, who behind the backs of the Judges did accuse them for injustice, concerning my deliverance, when according to law and justice they did act and that these my enemies have since vowed (by me, Acts 23.12. as the Jews did by Paul) they would fol­low me to death, as can also be proved by several witnesses; for the performance of which vow, and to a further discovery of their malice towards me, and the truth revealed in me, they yet cease not to follow me, with endeavours to make good this their evil intentions against me; but rather then they will want something whereby to accuse me (for which they have watched daily over me, Luke 6.7. as the Scribes and Pharisees did over Christ) Judge Green (one of the former Judges, being dead) they re­ported they would again revive some of the former accusations against me, and so again bring me to a tryal thereof: Their il­legal and unjust proceedings will appear in that which follows, in the reading of which, I shall humbly crave and desire your patience.

CHAP. XIV.

VPon the ninteenth day of March last past, being the Lords day, I (through the desire and earnest request of very many of the Town and Parish of Stow on the Old in the Coun­ty of Glocester, and by several other of the neighbour Parishes and Towns neer adjacent) was at Stow, where I was to preach, to answer the desires of those people that were there, and that desired me to come, where and at which time I went to the Church or common me ting place in the morning and heard one Mr. Elmes then Minister of Winchcombe preach who there delivering something contrary to truth, and having ended his Sermon that the people were departing, I with his consent, pro­pounded to him a question as follows.

Sir, Inasmuch as by the providence of God and the civil re­quest of many people, I am here this day, and at this time a hearer of you, I shall, if I may in love be admitted in the after­noon, be a speaker, if not in this place, then in some other place where the Lord shall direct us; for to that end and purpose was I invited to Town this day.

He answered, that he himself was a stranger and could not grant it, but said that he thought I had had something to say against his Doctrine: to which I answered, I had; and so shew­ing him his error, I declared against it, that the people might not be deceived by it.

For that which he said was this, as the whole Congregation can witness that God feeding his people Israel as a Lamb in a large place, was his leaving of them to themselves, a letting them loose to all manner of sin and wickedness to run head long [Page 78]into hell; which appearing to me so gross an error, I could not let it pass; but answered, that God feeding his people Israel as a Lamb in a large place, was an enlargement of the manifesta­tion of his love and favour to them in Christ Jesus, in their return to him from their backsliding condition; it was a bringing of them into that City and Sion of the living God, Isa. 33.21. where the glo­rious Lord himself will be unto us a place of broad Rivers and streams, and then shall we run the way of his Commandments, (and not our own) when he hath enlarged our hearts; and peo­ple fed by God as Lambs, cannot be said to be left of God or forsaken, but are fed with Christ who is their daily bread from heaven, and God cannot be said to feed his people, Psal. 119.32. Isa. 24 14. when he is said to leave them; but according to your own principle you will say, that those that are let loose unto all manner of sin and wic­kednesses, to run headlong into h [...]ll, are not fed by God but the Devil.

And now answer being thus made in as civil a manner as could be, and there being [...]resent one John Crofty and Richard Aylworth, Justices of the Peace for that County, who hearing this my speech made to their Minister, were much moved and enraged in their spirits against me, as appeared by their rude and uncivil carriage at that time towards me who also said I should have spoke to their Minister in private and not in publike; to which I answered that no time and place was so fit as then and there, the people being present; for truth seeks no corners; whereupon the said Justices to carry on their design of a fur­ther proceeding against me, did immediately charge the Con­stables with me, commanding them to bring me into the Mini­sters house, where they and Elmes the said Minister was, and so commanding the doors to be shut, they desired I would answer some questions which they should propound; I told them that what they had to propound in love and for edification to any, I should a [...]sw [...]r them; which was as follows.

First Question; Whether I did believe there was a God, and a Devil-a heaven and a hell? I answered, that there was both God and Devil, Heaven and Hell, 1 Cor. 8.5, 6. salvation and damna­tion: and I further said that there were also Gods many and Lords many in the world, known as to men and worshipt by [Page 80]men, Acts 17.23. though but one true God and him most men did ignorant­ly worship.

Another question they asked me, whether God would save all men or no? I answered, that what the Scripture said I would say; and the Scripture said of God, that he will have all men to be saved, 1 Tim. 2.4, 5, 6. and to come unto the knowledge of the truth; for there is one God and one Mediator between God and men, the man Christ Je­sus, who gave himself a ransom for all, to be testified in due time; but we see that all men are not yet saved; for all men have not yet this testimony, or do not yet believe, for he that believes not is condemned already, Iohn 3.18. 1 Ioh 5 10. Rev. 1 5. and he that doth believe hath the witness in himself and this witness is Christ.

A third question was; Whether I did believe there were three persons in the Trinity? The Trinity I acknowledged; and de­manded of them what they meant by person, whether a material body of flesh and bones or not? To which they did not answer; but asked me again, if there were not three distinct beings? I an­swered, 1 Ioh 5.7, 8. that according to Scripture there were three that bear witness in heaven, and three that bear witness on earth, and each three did agree in one; so that there was but one being of all things, and that being was eternal; then they asked me what the three that bear witness in heaven were, and whether they were not three persons? I answered that according to Scripture they were known by the name of Father, Son and Spirit, and were three in respect of manifestation to the creature, and yet but one in union and being with the Creator and Father of all things: they again asked me how far these three were distinct one from another? I answered, that so far as the Father is from the Son, Ioh 14 10, 11. and the Son from the Father, so far are they distinct one from another.

And thus they provoking and urging me with many questions, sought to ensare me, as it is written the Scribes and Pharisees did by Christ, Luk. 11.53, 54. laying wait for him, and seeking to catch something out of his mouth that they might accuse him: but I answered as the Lord did enable me, and according to Scripture.

And now I having thus answered to their questions, and they therein receiving nothing against me, told me that I had for­merly spoken things that were blasphemy, and they would [Page 81]question me for that; I told them again that nothing of blasphemy could ever yet be proved against me, though endeavoured by my enemies; and what I had been formerly charged with as blas­phemy; I have already answered, and now should at any time be ready in love to answer them or any other that should ask me a reason of the hope that is in me; and the practise of Christians (as they professed themselves to be) I told them was not to lay violent hands on any, charging Officers with them, for speaking of the things of God in a way contrary to their judgement or apprehensions; and so to make a man an offender for a word, Isa. [...]9.21. and how we never found in Scripture thar A Christian living in the Faith of the Lord Jesus, did ever persecute, accuse, charge, judge or condemn any in point of worship towards God, but were themselves alwayes accused, judged and condemned by others that believed not; and men may differ in opinion or judgement of things, and yet be good Christians; but though we may thus differ, yet let us be reconciled together in love, and not Judge one another; for love is a fulfilling of the whole Law; and not to love is a breach of the Law.

And (said I) as I have heard your Minister, so both him and you if you please may in like manner hear me; and if I shall erre in any thing I speak, then you have your liberty to shew me wherein, and we in love to discourse it forth before the people, which thing might tend much to the glory of God and the edi­fication one of another; but this they refused, and would not grant, but told me that unless I would come to Church in the afternoon, and hear their Minister without objecting any thing against him, they would still keep me as a Prisoner; to which I answered, that unless I might speak as well as hear, having an op­portunity when their Minister had done, I would not come, but would in some other place speak what God should make known to me: and I further said, that the Antichristian Law of com­pelling men to Church, was not now in force, but men were to have their liberty therein; whereupon they gave the Constables further charge of me, commanding me not to speak anywhere within their liberty; and they not to suffer any people to come neer me, nor I to come to them for that day, and in the time of their afternoon exercise, they commanded me to be kept close prisoner, which I was for above two hours, as will further [Page 82]appear in that which follows; all which proceedings of theirs seems much contrary to what your Highness hath been pleased to declare in your 36. Article in the 43. page of The Common­wealths Government, signed by your Highness Decemb. 16. 1653. that none should be compelled by penalty or otherwaies to the publike profession held forth and that all Laws contrary to Chri­stian liberty were to be null and void, how contrary were these mens actions then to that?

But the Constables being present all a long from the begin­ning of this business, who seeing and hearing all that past be­tween us, and finding no evil or misdemeanor on my part com­mitted, yet were alwayes in my company, were themselves wil­ling to hear me; and the people both of Town & Country being many, and no house there able to contain them, they before one of the clock that day were assembled together in the street, the number of which were supposed by many people to be neer one thousand, to whom began my discourse thus.

Friends, The afternoon Sermon being not yet began at Church, and because we will not be idle, I shall in the mean time, while we have an opportunity, speak something to you for your souls edification and comfort; and then you that will go to the Church may; and this I shall also desire of you while you are here, that nothing may be said or done on your parts con­trary to the present power and publike peace of this Nation, by which we should be protected in this our Godly exercise; and you that are Officers, take notice of any that shall in this our meeting make any disturbance, &c.

But after half an hours space that I had proceeded thus in speaking to the people, Mr. Crofts and Mr. Aylworth the said Justices, and Elmes the said Minister, with their horses came ri­ding in amongst the people in a tumultuous manner, & disturbed the whole company, laid violent hands on me, commanding the people to assist them in it, who refused, but rather endeavour­ed to perswade the disturbers of the peace (at that time) to be quiet, the people still calling upon me to speak on, and they would still hear, in the interim two mastive Dogs fall on the Ju­stices horses, as if they had known them to be the disturbers of the people. Then the said Justices departed a little from the company; but Elmes the said Minister urged them again not to [Page 83]depart away till they had dismissed our meeting; whereupon they came again in like manner as before; and while a Warrant was a preparing to apprehend me, they with some others would not let me go on in my former discourse, but would engage me upon a dispute, taking an occasion to quarrel with me for preaching with my Hat on my head, though in the street, and said it was contrary to the rule of the Gospel. I demanded of them what was meant by head; they said the head of mans bo­dy; to which I answered, that it was not that head meant in the Gospel: if it were, then any thing on the head were a covering; but your Minister had this morning a Cap on his head, when he both preached and prayed, therefore was his head covered; and no greater dishonour could I at this time give to my head then to keep my hat off, having no cap to put on, for the wind blows very cold; besides the Sun shines full in my face; but that this is not the head there meant, consider; for it is written that the head of every man is Christ, 1 Cor. 11 [...].4. and Christ is the wisdom and power by which all men should both pray and prophesie; and any mand praying or prophecying without this, having Christ his head covered, vailed or hid in him, and not manifest in him or known by him, Rom. 2.23. all that he speaks and asks in pretence for Christ, is to the dishonour of Christ; and any man having thus his head covered, he dishonours his head.

Then said the Justices in answer to this: O horrible blasphe­my! what, will you say that Christ is the head of every man, and that he may be covered? you shall answer for this at Glocester; and so they presented to the Constables a Warrant to appre­hend me, commanding others also to assist them (but were con­strained to do it themselves, and then carried me to a house in the Town, where they kept me close prisoner for the space of above two hours (while they went to their afternoon exercise) suffering none to come at me, neither I to speak to any so much as through the window; after that I had liberty to go to my Inn until the next day; and then by the Justices Order, I was to give bayl, or go to Jayl.

The next day being come, I appeared before John Crofts one of the said Justices, with whom there were assembled several Mi­nisters, the said Elmes, with one Palmer, and others, who again urged many questions to me to insnare me; and the Justice de­manded [Page 84]of me bail; but I desired first to know my accusers, and what evil I had done. He answered, that my accusers were not yet known, neither the accusations; neither was I to know them till I come to tryal. But, said he, we have sent warrants about the Countrey to summon in several persons whom we do believe will be your accusers; and that we are shortly to have a meeting at Stow, where the persons summoned are to meet us; after which time if you send to me, you shall have a Copy of your ac­cusers names, and also the accusations: In the mean time (said Crofts) we have power in our selves to bind you to appear, or send you to Goal.

And so without any thing being laid to my charge, either by themselves or others, they according to their own wills, bound me to appear at Glocester Assizes following, to answer to what was not yet charged against me: and according as the Priests and Elders desired of Festus judgement against Paul, Act 25.14, 15, 16. before his accusers were come face to face, so the said Ministers then pre­sent with the Justices, would have had me been sent to Goal, be­fore I was accused of any thing; and said, That both I and all that adhear'd to me, deserved no better place.

After this, I went the same day to Stow, where was news of several other Ministers of the same Country then come to Town to enquire concerning me, some of which were my former accu­sers at Worcester and at Oxford: And I being again desired by many people of the Town and Parish of Stow, went again into the street, and there preached that day; after which I took my leave of the people, rejoycing that the Lord for carrying on so good a work, had again chosen me as an instrument in his hand, to bear witness to the truth, and suffer shame for his name.

And now, my Lord, after the consideration of all the fore­going discourse, let it please your Highness to do what to your own wisdom shall seem meet, that your practice may answer your title, even to protect the innocent from those that would devour them; for there are many wolves in lambs clothing, who under the pretence of standing for the truth, and the faith once delivered to the Saints, do persecute the pure appearances of God in his people; 2 Tim. 3 like unto those which Timothy speaks of, who having a form of godliness, deny the power thereof.

Wherefore I being perswaded of your Highness's tender care [Page 85]towards such as love the Lord Jesus in sincerity and truth, was oc­casioned in boldness to present this unto your Highness, to right­ly inform you of the rigorous and illegal proceedings of some mennow in power, who under a form of godliness, do envy the pure appearances of Jesus Christ in spirit and truth: Where­fore, as the eye of Jesus is continually toward those that love him, for good; and that in all their afflictions he is afflicted; so you may be like Jesus Christ, in tendering those that are preci­ous in his sight, that so the beloved of the Lord may lie down in safety.

And lastly, as it hath pleased the Lord to advance your High­ness above your Brethren, for their protection, preservation and deliverance, as he did Joseph above his brethren, when he made him Lord of all Pharaohs house, and Ruler throughout all the Land of Egypt; so you (like him) may not always be as a stranger to your poor, grieved and oppressed brethren, to try them, Gen. 45. but that you (like Joseph) may also make your self known to them, by doing good for them, to comfort and relieve them in their several wants and necessities, as Joseph did his brethren, that so you may not onely be blessed in the Lord, but that both this and after-generations may also call you Blessed, according as it is written, The memory of the just shall be blessed, Prov. 10, 7. but the name of the wicked shall rot.

CHAP. XV.

VPon the day and year above written, I made my appear­ance at Glocester Assizes, there expecting a tryal with my [Page 86]then two adversaries Joh. Crofts & Richard Aylworth, two Justices of the Peace for that County, who themselves were there with many Ministers of the same County, conferring together con­cerning what they might inform against me, having nothing be­fore; for nothing justly could they find then; but their malice being great, the Justices with the said Ministers had fram'd a scandalous Paper, in which were many false and scandalous in­formations of their own inventions, as a map of malice, which they presented to the Court, to which was onely the name of John Crofts, and to which they themselves durst not swear, nei­ther could they get any other, though they sought much for it; which particulars were as follow;

• FIrst, That I had several times caused to come together to hear me, a very great multitude of wicked and prophane people, to the disturbance of the peace.
• Secondly, That I disturbed their Minister in the Church, and that some of my company should call out to have the Minister pul­led down, saying, Touch Coppin who dare.
• Thirdly, That believers need not pray for the pardon of sin.
• Fourthly, That there was no heaven nor hell, but belief and un­belief.
• Fifthly, That I should call to the people to stand to their liberty, and not to suffer the Justices to entrench upon it.
• Sixthly, That I would not obey the Justices Authority.
• Seventhly, That I was a continual breaker of the peace.

And now I being called into the Court on Saturday night, a little before the Court rose, the informations against me were read; but nothing of it being proved, there was no answer re­quired of me; and the Judge being removed to the other Court, my accusers would have been my Judges, and also witnesses for themselves; but I excepted against them, and the Court re­proved them.

Then I declared against their informations, shewing them to be false, and they themselves to be no true Christians living in the faith of the Lord Jesus, so long as they did inform against, or prosecute any for their judgements; whereupon their pro­ceedings upon the informations were stopt.

Then they presented to the Court several books with my name [Page 87]to them: And the Court demanded of me, if I would own them. To which I answered, That I had written such books, with such titles; but whether those particular books they pro­duced were the same I writ, I knew not, unless I heard them all read. And I further said, That if they had any thing against me, for breach of any [...]aw, I desired them to proceed accord­ing to the Law, and I would further answer them. Whereupon the Court told them, That they could proceed no further by these informations; but if they had any thing to accuse me with­al, they were to proceed by way of indictment.

But my accusers not yet knowing with what more to charge me, desired to know of the Court if they might not indict me for disturbing their Minister in the Church. The Court answered They could not do so the Minister having done before I began, and therefore it could not be proved any disturbance. But said the Court, If you can pick any thing forth of the books which you say are his, and prove it to be blasphemy, you may indict him for that, proving first that he saw every line of the books printed: But at this my accusers were much daunted, knowing not how to prove any thing against me, and so could not find any thing justly to accuse me. Whereupon they desired longer time, until Monday; which time the Court granted them.

And now Monday being come, I was again called into the Court before the Judge; where the said Justices, my accusers, were present, but no Minister with them, for they were onely the setters on of the Justices: who then proceeded as before, and finding nothing more against me, the foresaid informations were again read: But the Judge perceiving them to be in malice, and there being no proof to them, he seem'd to slight them, say­ing, He did not like informations in such a nature; to which my accusers answering not; I then desired to speak my self (though I might have chused, there being nothing proved against me) and the Judge giving me leave, I declared unto him in open Court the substance of the whole business acted against me by the said Justices at Stow, as is before written at large; and there­by proved my accusers themselves to be guilty of what they in­formed against me; and for the proof of which I would have produced several witnesses that were then present▪ But the Judge answered, he was already satisfied in what I had said, that [Page 88]the wrong was done to me, and therefore desired no further witness.

Then my accusers again urged the books. To which I answer­ed as before, naming the several titles of the books I had written. Out of which books my accusers had pick'd here and there some part of some particular sentences, which they preferred to the Judge to examine me upon. But the Judge, after he had read it, told them, that they had given him that which was non-sense in taking part of a sentence, and not the whole; for in so doing (said he) you may wrong the sense of any mans words; and you are not to do so; but you are to take the words before, and the words after, and then the one might explain the other, as said the Judge. To which my accusers were silent: so nothing at all being proved against me, the Judge asked them, what my life and conversation was; against which they also had nothing to say. Then they gave the Judge a note of my former accusations at Oxford, declaring that I had since spoke the same things; and so importuned the Judge to keep me bound till the next Assizes. But the Judge told them, he could do no such thing, unless they could prove that I had transgressed the Law: and, said he, for that which ye reckoned an offence already committed by him, which for my part I cannot, you have already punished him contrary to the Law, in keeping him bound till now.

And, said the Judge, as touching the accusations at Oxford, I understand he there answered them before my brother Green, then Judge of that Assize, and I am not to question him any more upon that; therefore unless you have any thing against him, he ought to be freed.

But nothing else could they find, though they sought and tryed every way for it, to the uttermost of their endeavours. Whereupon I was freed, to the shame of my enemies.

And now what an advantage might I take against those men, for the wrong done unto me by them, if I would proceed accord­ing to the Law? but my principles lead me to no such thing, as to seek revenge against any man, but freely to forgive my ene­mies; and to love them which hate me, as Christ in me gives me Commandment; and in so doing, though in many things I suffer, yet in God I find rest for my soul.