terror to all unrighteousnesse Qu. But what if the Powers of a Land command some of their people to hold forth the scriptures to the rest and they be willing to obey An. If they doe they can command their servants only to read them and to such people as are willing to hear them read but they cannot command their servants to spend constructions thereupon neither can they force the people to come to hear those constructions but must leave both parties at liberty neither can they force the people to give the tenths of their increase for a yearly maintenance to those servants neither can those servants say we speake truthes and what differs from our constructions are errors and so call upon the Magistrate their master to punish such whom they brand for hereticks for all these things denie the scriptures and is contrary to the spirit of the Father and doe tie his hands and hinder the setting up of pure service and sow emnity to the Fathers own way of teaching They say I deny Father Son and Holy Ghost but wherefore they raise such a scandall I cannot tell yet hereof I shall give this accompt Qu. What is Father Son and Holy-Ghost Answ These are three names given to the one Spirit As first the Father he is the spirit Reason out of whom the creation of heaven and earth with every branch of it proceeded The Spirit in whom all things lay before there was any manifestation appeared visible and this is called the siery orbe or spirit of burning that will trie all mens works of what nature they be Secondly the Son is the light and declaration of the Father to the creation after it was come forth and here first note that every creature in its place and stature is a son to the Father because every single creature doe demonstrate his maker to the view of his fellow creature every one as a candlestick holding forth the Father by the light that is in it self for indeed the light that is in it is the Father himself and the Father shewes forth himself to the creation by every particular parcell of the creation but these are but darke or weake shining Suns Suns over which the clouds are much spread But now perfect man is the Son of the Father in perfect glory for when the Father rules and shines in him bodily then he can declare the Father by all his senses to the câ—eation which no other creature can doe but he Therfore man is called the supream creature and he can call the spirit Lord because he sees and heares feels smels and tastes that he who is the spirit of gentlenesse uniting all together in love and sweet compliancie doth governe the whole creation and subjects all the flesh under him and makes it serviceable Now thaâ— man that is not humble and subject to the spirit his maker he is a Sun undâ—r a dark eclipse he hath the forme of the Son indeed that hath no â—rightnesse in him he is not the well beloâ—ed Son So you see here is the Father and the Son both in one person and spirit Now thirdly the Holy Ghost is a man in whom the Father dwels bodily which is Eâ—manuel God with us and in and by whom the Father doth manifest his power in doâ—ng great works And he is said to be holy â—ecause the darknesse of the flesh is subdued â—nder the feet of the spirit and the spirit â—ules in flesh over all his enemies And he is called the Go-host or the â—rength of heaven living and walking in â—esh as an host or army of men are called the â—rength of a land and going up and down or the defence of the land against all eneâ—ies so I say perfect man hath the strength â—f the Father dwelling bodily in him And â—ne man thus drawne up is as an hoste of â—en or a strong army or a Go-host going â—r travelling among enemies and subduing â—hem under his feet by the power of the â—pirit that is in him And thus did the man Jesus Christ tread â—ll enemies powerfully under foot and â—ranke not he was a Go-host or a traveling army of mighty strength which way sover he went the spirit dwelt in him without measure And the particular Saints likewise as they are drawn up into the Father they have this tearme given them that on shall chase a hundred and a hundred put tâ— thousand to flight this declares they aâ— go-hosts or armies of mighty strength Now he that sins against the Father or the the Son in the former sense of Son-ship â— I said shall be forgiven and here he speakâ— of creatures one trespassing against anotheâ— and in so doing sins against the Father the is the light in them And here flesh mâ— possibly walke in wayes of opposition to the Father as he shines forth in creatures or â— he shines forth out of man weakly but â— that sins against that body in whom the Fâ—ther dwels bodily shall not be forgiven A man may sin against other sons and â— forgiven but he that sins against this belâ—ved son this holy Ghost this strength â— the Father shall never be forgiven By the word He or whosoever doth sinâ— is not meant here the creature man but the man of sin or powerfull serpent within the flesh for this strong wicked man fights against the strength of heaven this would nâ— have the spirit to dwel in flesh bodily why because he himself would dwel there wouâ—â— have the spirit to be under his proud feet therefore there is an irreconcilable difference between the man of sin the serpent and the man of righteousnes the Spirit both striving to dwell in man but the spirit will prove the stronger Qu. But if it must only be the cursed one in me that shal be destroyed I le live as I list I shal be saved An. Know this that this body of sin and the flesh is so nearly wrapped each in other that before the spirit hath parted them thou shalt roar in bitternesse and wish thou hadst never been borne and the more familiarity thou hast had with thy cursed lust the sharper will thy torments be the foundâ—r cannot burn away the drosse but must burn the gold too in the fire Qu. But if you take it Spirit Father Son and holy Spirit and leave the word Ghost out as to be a declaration of the Father as some say Answ Then the Spirit doth declare holy breathing as when man was first made his maker breathed into him the breath of life and man became a living soul so that the spirit in the man is the life and breath of God in the man and so a holy spirit And in this sense likewise the man of sin the powers of the curse in man seeke to deâ—troy the light life and breathing of God in man but he must be destroyed under the feet of the spirit who will dwell himself in his own house which house is man Qu. But
hate the motions of the flesh Qu. But what reason is there that other men should oppresse me Ans. Still to let you see your owne unrighteousnesse to others therefore other unrighteous men are suffered to deale unrighteously with you to let you see that the wayes of unrighteousnesse brings nothing but paine and when you are brought to this the spirit which hath beene sleighted by you is now owned and honoured Secondly Reason suffers the flesh of other men to tyrannize over you for a time that in the day when he will sit upon the throne all flesh may be silent before him and confesse his Justice to be righteous upon them for their unrighteousnesse one to another Now Reason suffers all these things to be that the flesh may forsake himselfe he seeing in Reasons light that he being nothing but envy and misery to himselfe and so may returne to the spirit and submit thereunto in whom his life and peace lyes Qu. And what is the end that Reason hath in all this Ans. To destroy the powers of the flesh which leades creatures into divers waies of opposition one against another and to bring all into pure experience of that sweet rest and peace that is in the unity of himselfe the one spirit Qu. Is Reason to be seene in every creature Ans. Yes Qu. What Reason is to be seene in a Horse Ans. Reason carries him along to eate his meat that he may doe worke for the use of man Qu. But the horse doth not know this Reason that rules him Ans. No Neither hath any creature that priviledge to see and know that Reason rules him but man Therefore he is said to be the Lord of creatures because he knowes how to govern them by reason that is within himselfe Qu. But all men doe not see and know Reason to rule in them Ans. No Therefore some are called unreasonable men and though they are in the shape of men yet their actings are like their horses and they know the spirit that rules them no more then their horses But now when a man knowes that this King of righteousnesse Reason doth dwell in him and rule in him to which all the powers of his flesh are made subject which indeed is Christ dwelling in the flesh Now he may be said to be a perfect man for he acts like a man righteously and so as the Father lives in him he lives in the Father Qu. Who is he that cals men to an account for their unrighteousnesse Ans. It is the mighty spirit Reason who is King of righteousnesse and King of peace wherefore art thou proud saith Reason Wherefore art thou covetous Wherefore art thou envious and bitter spirited against thy fellow creatures Wherefore art thou unclean Ans. The Flesh answers It is to please my selfe Qu. Reason answers Didst thou make thy selfe that thou shouldst live to thy selfe Or did not I the Lord make thee to live unto me I tell you when Reason puts these questions to the heart the heart will be struck dead Qu. What is it to walke righteously or in the sight of Reason An. First When a man lives in all acts of love to his fellow creatures feeding the hungry cloathing the naked relieving the oppressed seeking the preservation of others as well as himselfe looking upon himselfe as a fellow creature though he be Lord of all creatures to all other creatures of all kinds and so doing to them as he would have them doe to him to this end that the Creation may be upheld and kept together by the spirit of love tendernes and onenesse and that no creature may complaine of any act of unrighteousnesse and oppression from him Secondly when a man lives in the knowledge and love of the Father seeing the Father in every creature and so loves delights obeyes and honours the Spirit which he sees in the creature and so acts rightly towards that creature in whom hee sees the spirit of the Father for to rest according to its measure And whereas before he exercised outward senses to follow creatures now he lives in the exercise of his spirituall senses and hee doth rightly and he knowes wherefore for his soul now sees feels tasts smels and hears the Father spiritually in all things and so doth all things in love and cheerfull obedience to the Spirit that discovers all things to him inwardly whereby he is made able to doe acts of righteousnesse outwardly This man that is thus drawn up knowes what it is to live in community with the Globe and to live in community with the Spirit of the Globe In the next place I said that Jesus Christ at a distance from thee will not save thee and that it is not the humane flesh but the Spirit in that body that is the Saviour and the Seed that must bruise the Serpents head in mankind And hence they say I deny Christ Therefore I shall give accompt here unto by these questions Qu. What is Jesus Christ I answer He is a man taken up to live wholly in the Father or a meek spirit drawn up to live in the light of Reason And here note two things 1. That Jesus Christ that dyed at Jerusalem by the hands of the Jewes he was the first in whom the Father did appeare bodily to dwell in and that humane body was the Lambe that answered all the types of Moses Law But that body tooke its name from the spirit that dwelt within it Qu. What was that Spirit Ans. He was the spirit of meeknesse and humility which saved humane flesh from all distempers that ariseth from pride or covetuousnesse and this is the Child Jesus a Saviour for he destroyes the covetuousnesse and pride in flesh frees the creature from all distempring fears and passions and rules King in meeknesse and quiet humility 2. He was the spirit of the Father that lived in the exâ—rcise and use of all the spirituall senses and therâ—fore as the Father was said to live in him so he was said to live in the Father Qu. But shall not that humane body of Christ save me by his death Ans The Spirit in that humane body is the Saviour The flesh profits nothing the patient death of that humane body declares the exellent power of the Spirit within it to be the alone Saviour of humane flesh from the curse and power of darknesse that workes and rules in it and so hath taken it prisoner And therefore when the same Anointing or Spirit that was sent downe into that body is sent down into yours changing your vile bodies and making them like that glorious body killing all the cursed powers in the flesh making your flesh subject to the Spirit now you are become one with Christ and with the Father which is your salvation Qu. But shall I not looke upon that body which was called Iesus Christ and expect salvation from him Ans. Jesus Christ at a distance from thee will never save thee but a Christ within is thy
the one spirit this makes the second man perfect for corruption and curse is removed and the whole earth is filled with holy breathing all acting and living in righteousnesse And this is Jesus Christ the second man They say I deny the Gospell and the doctrine of it hereunto I give this accompt Qu. What is the Gospell Ans. It is the Father himselfe that is the Word and glad tydings that speaks peace inwardly to poore soules Qu. But are not the writings of the Apostles and Prophets the Gospell Ans. These writings are the report or declaration of the Gospell which are to cease when the Lord himselfe who is the everlaststing Gospell doth manifest himselfe to rule in the flesh of sonnes and daughters Qu. But did not Paul say This is the word of the Gospell which we preach and so left those words in writing Ans. It is true his writings are the word of it or the report of it but it is not the thing it selfe for when it was reported that the Father would dwell in the flesh and destroy the Serpent this report savoured sweet But when man comes to see and feel and know that the Father dwels and rules in him This is farre more sweet This is to enjoy the Gospell himselfe The word of life within and this shall never cease but endures for ever Qu. But how doe you know that this is the Gospell Ans. I know it by the testimony that is within my selfe and by the sweet peaceable and soule-satisfying rest that I have through communion with the spirit The Lord our righteousnesse In the midst of the mad rage of the world Secondly For satisfaction to the world I desire all men to take the Record and search those Scriptures for they are they that doe testifie of the truth hereof as well as they testified of Christ after the flesh to be the Lambe And this is the mystery and testimony of the Scriptures The spirit dwelling and ruling in flesh The declaration or report of words out of the mouth or pen of men shall cease but the spirit endures for ever from whence those words were breathed as when I have the thing promised the word of the promise ceases Qu. What is the lively testimony or appearance of the everlasting Gospell to dwell in flesh Ans. I answer Justice and Judgement are the two witnesses or the manifest appearance of the spirit or the pure light of Reason teaching a man both to know what is righteous and to doe righteously And when these two rule in man then is flesh subject to the spirit Qu. But I have heard men say That the Scripâ—ures are not onely the word of God but God himselfe for the word and spirit goe together as I the beginning was the Word and The Word was God Ans. If that very written word were God himselfe truly God then would mightily be torne in pieces every day by the bad interpretations of imaginary flesh But I answer The spirit himselfe is the Word This is the power that tooke flesh and dwelt amongst us And the Scriptures are the testimony of those men to whom this secret was revealed by which testimony within they were made able to give First A report that such a mystery as God manifest in the flesh should break forth and appeare in the world in a child that should be borne of a Virgin and so all the writings of the Prophets foretold the coming of the man-child the Messiah The Lambe of God And so when the Pharisees told Christ he was a deceiver He answered I am he and unlesse that you believe that I am he you shall dye in your sinnes and search the Scriptures of the Prophets and you shall see that they tesâ—ifie of mee that I am the Messiah the Man-child the Lamb that am to answer all Moses types and the Prophet whom the Father hath sent For I came not to doe my owne will but the will of him that sent me Secondly The writings of the Apostles doe justifie the Prophets and declare posiâ—ively this is the Christ the Son of the Faâ—her well-beloved we ate and dranke with â—im we saw him and heard him and were â—ye-witnesses that the Rulers of the Jewes â—lew him and that the spirit raised him from the death Qu. But doe the Apostles writings report no â—ore but this Ans. Yes As they declared when they â—aw and heard how the spirit dwelt bodily â— that humane flesh or single man Jesus Christ So they have declared by the same â—estimony that the same spirit that ruled in â—im should in the latter dayes be poured out â—pon sonnes and daughters and shall spread â— the earth like the shining of the Sun from â—ast to West And this is that which this mouth and â—en of mine doe testifie of to all that heare â—ee that the same spirit that hath layne â—id under flesh like a corne of wheat for an â—ppointed time under the clods of earth is â—ow sprung out and begins to grow up a â—uitfull vine which shall never decay but â— shall encrease till he hath filled the earth â—his is the Kingdome of God within man This is the graine of mustard seed which is little in the beginning but shall become a mighty tree This is the fire that shall dry and burne up all the drosse of mans worke and turne all things into his owne nature This is that spirit which is broke out that will bring mankinde into one heart anâ— one minde For assure your selves I know what I speake The Thorne bush is burning but the Vine is flourishing The Ashes of the Thorne bush is laid at the root and feet oâ— the Vine and it growes abundantly Now search the Scriptures for this likewise for they doe testifie of the sending oâ— the spirit into the flesh of sons and daughters and they testifie of the utter destruction of the man of sinne the flesh with all hiâ— curse power inwardly and outwardly Now he that doth jeere the spirit or denies thaâ— the spirit shall come and rule in flesh in sonâ— and daughters as he did in that one man Jesus Christ is an Antichrist and a Traitor to the Father let him be whom he will Therefore leâ—rne to put a difference betweene the Report and the thing Reported of The spirit that made flesh is he that is reported of The writings and words of Saints is the report These reports being taken hold of by corrupt flesh that would rule are blemished by various translations interpretations and constructions that King flesh makes â—ut those sons and daughters in whom the â—pirit rests cannot be deceived but judgeth â—ll things They say I deny the doctrine of the Gosâ—ell I shall give this account to that Q. What is the doctrine of the Gospel of Jesus Christ Ans. What Jesus Christ is I have shewed â—efore The doctrine or report of hâ—m is â—his That mankinde shall be by him reâ—onciled to his Maker and be made one in â—pirit
covetous rashnesse can judge of nothing I my selfe being branded by some of your mouthes as guilty of horrid blasphemy for denying all these as you say though you cannot prove it was drawn forth by the Spirit to write what here followes which I leave to the spirituall men all the world over to judge Whether you your selves be not the very men that doe deny God Scriptures and Ordinances of God and that turnes the trâ—thes of the Spirit into a lye by leaving the letter and walking in your own inferences and so by holding forth spirituall things by that imagination of the flesh and not by the law and testimony of the Spirit within and let them likewise judge whether those men you count such blasphemers be not those men that doth advance God Christ Scriptures and Ordinances in the spirituality of them When the Apostolicall gifts ceased which was to speak from an inward testimony of what they heard and saw as the Father did will it should cease for a time times and halfe time or fourty two moneths then began the false Christs and false Prophets to arise that speak from tradition of what they had read in Books expounding those writings from their imaginary thoughts getting a power from the Magistrate to protect them and to punish such as speak from the testimony of Christ within them which flesh is willinâ— to oppose And then the flesh began to be advanced above the Spirit from the time that the universall Bishop was raised to this very hour and so in every government which imagination hath set up since that time false Christs and false Prophets have arose from your Schools and have filled the Earth with darknesse so that now when the King of righteousnesse begins to arise and fill the earth with his light the Earth growes mad full of rage but though flesh be angry assure your selves Christ will take the Kingdome and rule in flesh And here I rest A servant to the Faher Gerrard Winstanly Oct. 16. 1648. To the gentle Reader DEAR friend it is slanderously reported by reason whereof some of you may be troubled to hear that Chamberlain the Redding man called after the flesh William Everard doth hold blasphemous opinions as to deny God and Christ and Scriptures and prayer and they call him a deceiver and many â—ilt by names and upon this report of the raging multitude some that call themselves Ministers and some common people the Bayliffs of Kingston have put him in prison as he came through their Towne and took a nights lodging and hath kept him there this weeke upon these supposed scandals Now I was moved to write what here followes as a vindication of the man and my selfe being slandered as well as he by some of the Ministers having been in his company that all the world may judge of his and my innâ—cency in these particular scandals and that it may appear as it will upon tryall that the parish Ministers themselves and every one that followes their way of worship doth turn the Scriptures into a lye by leaving the old letter that the Apostles writ and new moulding those Scriptures into their own language walking according to their owne inferences and conjectures thereupon and by holding forth God and Christ to be at a distance from men they are the only men that deny God and Christ and Scriptures and Ordinances walking in the practise of their own invention to which ignorant flesh closeth without examination and so the greatest theeves cry stop theefe first And here I shall adde one word as an accompt wherefore I use the word Reason instead of the word God in my writings as you shall meet mithall If I demand of you who made all things And your answer God If I demand what is God You answer the spirituall power that as he made so he governs and preserves all things so that the sum of all is this God is the chief Maker or Governor this maker governor is God Now I am lost in this wheel that runs round and lies under darknes But if you demand of mee why I say Reason did make and doth governe and preserve all things I answer Reason is that living power of light that is in all things it is the salt that savours all things it is the fire that burns up drosse and so restores what is corrupted and preserves what is pure he is the Lord our righteousnesse It lies in the bottom of love of justice of wisdome for if the Spirit Reason did not uphold and moderate these they would be madnesse nay they could not be called by them names for Reason guids them in order and leads them to their right end which is not to preserve a part but the whole creation But is mans reason that which you cal God I answer mans reasoning is a creature which flâ—ws from that Spirit to this end to draw up man into himselfe it is but a candle lighted by that soul and this light shining through flesh is darkened by the imagination of flesh so that many times men act contrary to reason though they thinke they act according to reason By that light of Reason that is in man he may see a sutablenesse in many things but not in all things for the reason that acts in another man may see a weaknesse of reason that acts in me but now the Spirit Reason which I call God the Maker and Ruler of all things is that spirituall power that guids all mens reasoning in right order and to a right end for the Spirit Reason doth not preserve one creature and destroy onother as many times mens reasonings doth being blind by the imagination of the flesh but it hath a regard to the whole creation and knits every creature together into a onenesse making every creature to be an upholder of his fellow and so every one is an assistant to preserve the whole and the neerer that mans reasoning comes to â—his the more spirituall they are the farther off they be the more selfish and fleshy they be Now this word Reason is not the alone name of this spirituall power but every one may give him a name according to that spirituall Power that they feel and see rules in them carrying them forth in actions to preserve their fellow creatures as well as themselves Therefore some may call him King of righteousnesse and Prince of peace some may call him Love and the like but I can and I doe call him Reason because I see him to be that living powerfull light that is in righteousnesse making righteousnesse to be righteousnesse or justice to be justice or love to be love for without this moderaâ—er and ruler they would be madnesse nay the selfewillednesse of the flesh and not that which we call them Lastly I am made to change the name from God to Reason because I have been held under darknesse by that word as I see many people are and likewise that people
Saviour and therefore Paul after he had looked upon the Lambe along time that is looked upon Christ at a distance from himselfe he saw that would bring him no peace therefore saith he Though I have known Christ after the flesh yet henceforth know I him no more for now the mystery of God that hath been kept secret from ages and generations past is in these last daies revealed which is Christ in you the pope of glory Qu. But was not that body killed laid in the earth and raised again from the dead and ascended up to the Father into Heaven Ans. He was killed by the curse that ruled in the Jewes and was laid in the earth here was the wisdome and power of the Father seen that though all the powers of hell or covetous proud flesh did combine together to oppresse and then to kill a body wherein he himselfe dwelt bodily yet they could not distemper him for he was still patient and he was not heard to complain Qu. Wherein was his wisdome and power seene in this Ans. Hereby hee gives testimony to the World that it is he himself that is the Seed that bruises the Serpents head that is in mankinde for his spirit being so powerfull in flesh kils the spirit of venome that is in flesh and that body being laid in the earth purifieth the earth and purges it from that curse that man had filled it with by his unrighteousnesse and so his spirit doth spirit the Earth in righteousnesse Q. Did man fill the Earth with poyson and the curse A. Yea after he refused to live after the Spirit his Maker and made joyce to live upon the objects of the Creation he then dyed and corrupted and fell into all venimous and stinking unrighteousnesse and as his body went to the earth he did still poyson and corrupt the earth and caused it to bring forth poysonous Vipers Todes and Serpents and Thornes and Bryars For the curse being first falen upon mankinde through man it fell upon the other creatures and the Earth was cursed for his fake and the poyson of mans unrighteous body dunging the Earth filled the grasse and herbs with strong unsavory spirits that flowed from him whereby the cattell feeding comes to be made bitter spirited and mad one against another For the Ayre and Earth is all poysoned and the curse dwels in both through mans unrighteousnesse he that should have kept within order being made Lord of creatures he put the Creation out of order by forsaking his Maker and by acting according to the flesh Now this mighty spirituall man of righteousnes Jesus Christ doth purify humane flesh again and so restoring the head first doth new spirit the Creation and brings all into order again taking away the bitternesse and curse and making the whole Creation to be of one heart and one Spirit Q. But it is said that his body rose again and ascended up through the cloudes into the skies which is called Heaven or place of Glory where the Father dwels A. This speech hath blinded the understandings of many for the Father is not confined to any one particular place for he is in every place and in every creature and where Hee dwels in cleare manifestations there is Heaven and the higher manifestations the higher Heavens Now the body of Christ is where the Father is in the earth purifying the Earth and his Spirit is entred into the whole creation which is the heavenly glory where the Father dwels which is a glory above the flesh and where he rules King and Lord in and over all the Creation purging out all strong spirited powers that causes sorrow and bringing all into the unity of that one Spirit himself So that this Jesus Christ or mighty man that saves us is not in one particular place but every where And this certainly to me is very cleare That whereas the Apostles saw Christ arise and ascend and were witnesses of his Resurrection it was onely a declaration in vision to them of the Spirits rising up for death and hel and darknesse and sorrow could not hold him under he saw no corruption for as soon as that one body in which he was confined for a time was laid low he rose presently up again in the bodies of the Apostles so began to spread in the Earth and when his set time is expired that the Beast or flesh shall reign no more Then he will spread himselfe in sons and daughters from East to West from North to South and never cease encreasing till this vine hath filled the Earth And truly this is great comfort to me that envy could not kill that Spirit but though it killed that body through an appointed permission yet the spirit rose up and shewed himself and went to his Father that is entred into the Creation to purge it from the curse and to spread himselfe in sons and daughters of the Earth that by him their flesh being made subject and saved from the curse might by him become one with him and with his Father that is become one in spirit with him and enjoy communion with the Spirit that is in the whole Globe Qu. But how shall I know that Christ dwels in â—e Ans. It is the testimony of the Spirit it â—elfe that must give you satisfaction for â—hat which is a testimony within me is not â—ours till the same Spirit make it yours â—herefore you are to waite with a quiet and â—umble spirit till the Father be pleased to â—each you and manifest himselfe to you â—nd then you shall know what I speake I â—peake not of my selfe but what I have reâ—eived from the Father Qu. You seem to say that the body of Christ â—as laid in the earth and remains there but the â—criptures say that he saw no corruption how doth â—is agree Ans. His body was laid in the Earth as â—ther dead bodies of men are but it lay not â—n the Earth as other dead bodies doe for oâ—her dead bodies lay there corrupting the Creation but he rose up and purified the Creation death or curse could not hold his â—ody under its power Qu. What doe you mean by Creation in this â—nce Answ I mean fire water earth and aire â—f which four elements the whole creation is made and mankind is made up of them all Now when the first man fell he corrupted the whole creation fire water earth and aire and still as the branches of his body went to the earth the creation was more and more corrupted by the multiplicities of bodies that stil saw corruption for none rose up above the curse but all lay under it Now when the body of Jesus Christ went to the earth that body likewise being made of fire water earth and ayre he purified the whole creation and rose up and saw no corruption as others did Quest But how can he be said to be laid in the earth and remaine there and yet rise up out of it purifying the creation
sets up such teachers is not from the Father commanding but from the flesh being suffered by the Father for a time that when he comes to throw downe his enemies flesh may be shamed and he honoured That man that cannot speak the testimony of the Father no other way but from his book as he reads or from the mouth of another what he heares as the publike teachers doe speake by hearsay and not from experience and so declares himself to be a false Christ a false prophet that runs to teach others before he have any discovery of God within himself Qu. But are not the Scriptures the truths of God An. Yes for they declare that the spirit was the mighty governour of the flesh of those that writ them and so the truths of God the great governour in the pure experience of those penmen And I shall demand of you how you know that these Scriptures are the word of God in the sense you call them but the testimony of the spirit within your selves I say there is no way to know but by the spirit himself seeing there are so many expositions upon them which without doubt hath varied the copies if it were possible to see those very writings from the prophets and Apostles own pen which is not to be seen But when the spirit comes in he must nay he doth and will declare his own meaning And so the spirituall man judges all things and he himself is judged of no man he can judge the flesh and passe righteous judgement because he sees and knowes whâ—t the flesh is The flesh cannot judge him for if he doe it is not righteous judging but rash censure Qu. What use is to be made of the Scriptures An. First they are or may be kept as a record of such truths as were writ not from imagination of flesh but from pure experience and teachings of the Father Secondly we are taught thereby to waite upon the Father with a meek and obedient spirit till he teach us and feed us with sincere milk as he taught them that wrote these Scriptures Thirdly when I look into that record of experimentall testimony and finde a sutable agreement betweene them and the feeling of light within my own soule now my joy is fulfilled And every man and woman may declare what they have received and so become preachers one to another For the Scriptures doth but declare the sending down of the spirit and how he shall rule in the earth in the latter dayes but they doe not declare every particular measure and beame of the spirits ruling for this the sons and daughters are to declare by their particular experiences as they are drawn up Qu. But when I read the Scriptures and findes a perswasion in my heart that they are true may I not owne them as a truth and speak them as a truth and speak them to others An. You may deliver the same words you reade which you are perswaded of but to passe construction and the meaning by way of office teaching others this you cannot do There is an imaginary perswasion grounded upon thoughts or as he conceives but this is a sandy foundation and deceiveth all the world Secondly there is an experimental perswasion grounded upon sight and feeling of the spirit of truth ruling king within him and this is the rock that will never fayl Qu. But did not the Apostles and Christ take texts of Scripture and expound them as Philip did to the Eunuch and Christ from the 61 Esay An. They did not preach and expound any text customarily as the parish gods do but such particular Scriptures as the oportune time and occasion served to declare Christ to be the lambe of God or the greaâ— prophet which the Father promised to send So that all the Scriptures of the ancient prophets which they spake from was only to make it appear that the Messias was come but they did not preach in setled parishes forcing the people by the hand of the magistrate to come and hear them and give them a maintenance for so doing under pain of punishment the Scriptures knowes no such custome or way to be used therefore whosoever lives in such a practise denies the Scripture and are enemies to Jesus Christ But now if any one take Scriptures that speak of the spirits ruling in flesh and so proves the truth of the Scripture by his own testimony or witnesse within himselfe this may be done but for any other way of expounding Scripture I know none neither will nor doth the Scripture warrant any other but what advances the spirit and throws down the flesh by the speakers own experience Qu. But may not the powers of a land compell their people some to preach and others to hear Scriptures expounded as the manner is in England An. I answer That power that compels is the little horne or dragon wheresoever it sits and that expounding is a flat denial of those Scriptures and treason against the spirit liberty is to be given to every one in the case for the kingdome of Christ hath an interest herein Lands and Kingdoms are most commonly governed more by the wisdome of the flesh then of the spirit and why because the spirit gave that power into the hand of flesh for a certain time and when the flesh is judged for his action the Lord wil condemn him for his unrighteous cruell self-seeking and oppressing government over his lambs and sheep The Powers of the Land punished Christ and his Apostles for holding forth their testimony of the Father which was within them but they did not compell any to hear them or to follow them it is an â—asyer thing for magistrates to be breaking forth against such as speak from a pure testimony then against such as speak from imaginary studies of the flesh both in regard of the powers of the flesh within them blinding their eyes and because of so many envious spirits against truth that will be flattering the magistrate and telling him tales of slander on purpose to incense him against the sincere hearted in the land because they hate them through ignorance that is in them not knowing the Majesty of the Lord that is in his servaâ—ts whom they despise Qu. What must the powers of a Land doe then in the matters of Religion as they call it An. First they must suffer every one that will quietly to keepe the record in their houses or to rerd it or speak of it one to another and they that find their own experience to suite therewith speaking from a pure testimony and walkes in all acts of righteousnesse towards his fellow creatures It is the charge which the Father hath put into the hand of the Magistrate to protect these from their oppression of unreasonable men Secondly if any man walk unrighteously towards his fellow creature in civil matters the Powers of a land must punish him according to the nature of his offence and so to be a
how came in that distinction of holy Spirit and of uncleane spirit which are phrases often used Answ Before man rejected the spirit his maker the spirit was his breath and life And he lived in the spirit treading the objects of the creation under his feet in comparison but after that man began to look after the objects of the earth delighting himself to live upon or among fellow creatures more then the spirit And so chose to himself another livelihood and protection then his master then his breath or power that guided him became mixed and turned uncleane Qu. Vnfold your meaning in this a little more Answ The spirit made the flesh to be his house to dwell in and set man in the midst of the creation as a lord to govern the creature which while he governed according to the light of his maker within him he did alâ— in righteousnesse but when he fell off and delighted to follow the lusts of his eye the lusts of his heart and guidance of the flesh then he governed al in unrighteousnesse and so pulling death and curse upon himself and upon the earth For the spirit that made all creatures did know that man as he was flesh would be looking after fellow creatures and take delight in the creation more then in the spirit of the creation who was his maker that dwelt within and lay covered from the eyes of flesh Therefore Reason the essentiall Father gave this Law that in that day that man left off to own his maker that dwelt within him and to suck delight from the creation he should then die or be cast into a condition to live below the spirit that is to live upon the creature and not upon the spirit And the spirit would suffer himself thus for a time to be trod under foot til the fulnesse of time came that he would rise up like seed of wheat from under those darke and heavy clods of fleshy earth and so himself the seed out of whom all things came would bruise the serpents head that powerfull proves that was in flesh to looke after objects without him rather then into the spirit within him Qu. Why then you seeme to say that the Law which Reason gives occasioned man to fall Answ Very true for if there had been no Law there had been no transgression if there had beene no binding law of reason to require him to cleave only to his maker and to eye and own him principally then he had not done evill though he had placed his delight in the objects of the earth his fellow creatures For note here it is one thing to live in and upon the spirit and another thing to fleight the spirit and to live in and upon the creation that came out or forth of the spirit Qu. I intreat you to tell me what you meane by the Spirit Answ The Spirit is the alone being of himself that gave a being to whatsoever we see and hear for whatsoever you see or hear is but the breathings forth or declaration of an infinite being that was before them as the words of a mans mouth are the declaration of the spirit or power within and are created by the spirit and so hold forth as a creature to the creation And therefore the Spirit is called the Father the King the mighty God or Governor Jehovah Elohim the Lord and the like Now he is called the Lord because he is the power that rules in and over the whole globe of heaven and earth for they are all governed by this one spirit Qu. But is death and darknesse made by this one Spirit likewise Answ The one spirit made light and drrknesse as in the great body of night and day so in the litle body man for that power of darknesse that dwels in humane flesh and which leads the creature captive into complainings and sorrow was made by the Spirit by these words In the day that thou eatest thereof thou shalt die As well as he made that power of light liberty and life by those words Live yea I say Live Qu. I pray explaine this a little more An. After the Spirit had made the creation and mankinde to governe it Now Reason would manifest himself to this creation by the works of his own hands therefore let any man stand alone to the Law of Reason his Maker to see whether he would stick to the one spirit and live in him or cleave to the creatures and live in them and man rejected the spirit and cleaved to the creature and so by virtue of the Law cast himself under the power of death and darknesse which was the curse that Reason inflicted And thereupon the spirit within man being a prisoner to the flesh or divell As Reason would have it so for a time that when he comes to arise up in flesh like a corne of wheat from under the clods of the earth the creation may then come to know the spirit that is within it is the mighty Power and that al the creation being rested upon is still but weaknesse and cannot give true Rest that so the Father alone may be all in all Qu. What is the devill Answ The flesh of man within and the objects of the creation without is the divel under which the spirit within is for a timâ— buried and lies silent and while man is subject to his flesh or to the objects before him he is carried away prisoner under the poweâ— of darknesse for let him goe from creaturâ— to creature all are too weake to worke hiâ— peace or let him have all the desires of hiâ— flesh satisfied even that delight brings paiâ— and sorrow no true peace Qu. And why is the flesh of man within aâ— objects without called the devill Answ Because when it is King it leads the spirit of man into darknesse yea into utter darknesse and sorrow far from light liâ— and true peace for it drawes men to live uâ—on the creation and to reject the spirit the is that you call the serpent which tempteâ—Adam Qu. How doe you mean make it more clear Answ The flesh of man having lifted â— his hee le against the Spirit within which was his Maker seeks life and contentment from objects without in the globe not from the Spirit Reason that dwels within and that holds altogether by the Power As for example covetous flesh delights in the enjoyment of riches or creatures pride of the flesh delights in the enjoyment of the sight of the eye or inward delights placed upon visible objects Now the man lives in and upon the creation not in and upon the Spirit in the creation and though he say that the Father is his God yet he lies for he is led and ruled by the flesh which is the devil or father of lies which throwes the man into vexation and sorrow every foot for if his covetousnesse pride and lusts be satisfied he hath peace but this is the peace of the flesh or
devil and let his covetousnesse or pride be crost and then he is filled with vexation which is hel or darknesse even the torments of the flesh or devil And the Law of Reason suffered the flesh thus to fall and to weary out himself in his own folly that when the Spirit is pleased to breake forth and manifest himself to rule in flesh then man may see his wise flesh hath nothing that is good in al his selfish actings but that the spirit that brought it forth is the mighty Power And when the Fathers time is come to manifest himself to any one he will then dispell the darknesse which by his Law he made and will set the creature free from the bondage of that darknes burne up all those thornes and briars that flesh hath brought to terrifie it self and will take up the creature into his own liberty and life And then the Spirit shall be all in all whereas the flesh generally living up on objects is all in all or chiefe ruler in every man Qu. What is it to live in the Spirit Answ When flesh is made to see and to be subject to the spirit that brought it forth and is guided by the light of Reason and righteousnesse that might tie power ruling it And not led away like a bear by the nose by every object before his eyes which the flesh lusts after to enjoy and places contentment in They slander me And say I deny Prayer And to this I shall give this accompt Qu. What is Prayer Answ Prayer is of a threefold nature First it is to pay the king of righteousnesse his due and that is for every man to act according to the-creation of a man which is to righteously to all fellow creatures he being the lord of the creatures As first to doe righteously to his own body in taking food moderately for the preservation of the health of it and not to be excessive in drunkennesse and gluttony and not to give away to the unclean lusts of the flesh which tends to the destruction of himself for if the Spirit Reason within a man let the flesh alone and doth not govern and moderate it in righteousnesse it will destroy it selfe in a short time let the flesh walke in Reasons law of moderation and righteousnesse and it shall be preserved from heart breaking sorrows Secondly act righteousnesse to all fellow creatures till the ground according to Reason use the labour of your cattell with Reason follow your course of trading in righteousnesse as Reason requires doe to men and women as you would have them doe to you and by so doing you shall live as Reasonable creatures you shall act according to the creation of a man and so pay the King of Righteousnesse his due for when you hold forth him in your conversation to the view of others you honour him you glorifie his name and give him thanks and this is one part of prayer Qu. Thus the heathen walked according to the light of nature but Christians must live above nature Answ Then English Christians are in a lower and worser condition then the heathens for they doe not so much Men that are guided by principles of fair dealing void of deceit knowes not this day how to live but he will be cheated and cosoned and is this life of Christians for all England is so called above the life of the heathens Surely the life of the heathens shall rise up in judgement against you from the greatest to the least But let me tell you that that man whosoever he be that is not carefull to look into the light of his nature and follow the rules of that light to do as he would be don unto shall never come to see the Spirit that made and that dwels in nature which is the Father of the whole creation And if you know not him then I pray tell me what God you worship or pray to But secondly Prayer lies in the Reasonings of the heart as thus Ask this question within thy selfe Is covetousnesse the name of the Lord or the name of the flesh the answer within thee will be it is the name of the flesh not the name of the Lord now if thou walke in covetousnesse how can thou be said to honor the Lord by thy words in prayer when thou honorest the name of the flesh in thy practise And so is pride is envy is rash anger is hypocrisie is self-will is unmercifull cruelty is zeale without knowledge is uncleannesse the name of the flesh or the name of the Lord thy owne heart will give answer they be the name of the flesh not the name of the Lord and thou lives in the practise and power of those lusts and gives the Lord a few customary words and thinks his service lies in them I will have thee to know that the time is now breaking forth yea it is began that they that worship the Father shall worship him in spirit and truth and not in lip labor and custome according to the imagination of flesh Qu. What is the name of the Lord then I propound this question within thy heart Answ The name of the Lord is Love joy peace meeknesse obedience self-denial chastafie humility mercifulnesse Reason Now he that is drawne up thus to Reason within himself and to see himself this man is praying continually and calling upon the name of the Lord continually whatsoever he doth whatsoever he thinkes which way soever he goes he shall have still fresh occasions thus to be reasoning within himself and this reasoning will do two things First it will strike the heart dead when thou comest to see that for all thy praying in words yet thou art at a losse for thou honorest the name of the flesh in practise and only worships the Lord with wind like the way of the world your servant Sir when he could kill him in his heart when these things comes home to thee thou wilt be struck dead and thy mouth be stopped and this is a great power that stops the rage of flesh Secondly this way of prayer or calling upon the name of the Lord will kill thy distempers as they arise and wil keep thy heart in peace this I know if thou wilt beleeve anothers testimony for now the name of the flesh is spied out and the poyson of it killed for when once Reason begins to enlighten thee he will be thy keeper The name of the Lord likewise is hereby advanced first within thy selfe thou fearest and tremblest before him Secondly outwardly thou art moved to act righteousnesse to others from the savour of this sweet oyntment Now that man doth not live lesse or more in the practise of those two rules laid down did never pray in all his life though he use the words of prayer every day Words and actions going together are the declaration of a sincere heart but words in prayer without acting according to creation as the generall practise is are declarations
of hypocriticall and deceived flesh let his profession be what it will be Therefore professors look to your selves both priests and people there is light broke out that will lay open the hipocrisie of your private actings to the view of the whole creation and you shall not cover your shame doe all you can Thus much for the second part in prayer Thirdly prayer lies in words or utterance but this is the remotest part of prayer Now words among men should be the declaration of the heart among men but oftentimes they are not for men have good words many times in prayer which they have got by tradition which their hearts are strangers to and so they draw nigh God with their lips but their hearts are removed and this hypocriticall darknesse hath at this day overspread pulpit worship and almost all family worship But our God hath left us a remnant on earth whose hearts wait upon him or else we had been as Sâ—dom here in England before this day Quest But when shall I use or speak words in prayer Ans. When the power of the Spirit within doth give words to the mouth to utter for he that speakes words before the Lord and not from his power speakes he knowes not what and his prayer is the vain babling of the heathen that thinks to be heard for their much speaking Qu. We all know that without the heart words of prayer are nothing and there is no man that makes conscience of his wayes dares speake unlesse he feel his heart upright Answ This is the language in professors mouths but they neither know nor practise their own words for let me tell you and your heart shall bear witnesse that I speake truly that many times when you are put upon it to pray as you call it you find your self empty of words now you will not wait upon the Father till he give words of knowledge but the pride of the flesh will put you on and force words out of your mouth though they appear ful of confusion to your selves and likewise to the standers by and tels you what will others thinke of thee if thou neglect to pray or preach as thou hast been accustomed and so shame of men within thee puts thee upon speaking a multitude of confused words before the Lord But Reason tels thee when thou comes before the Lord let thy words be few and faithfull Qu. But must I use no words at all in prayer Answ I tell thee when the power within thee gives words to thy mouth to utter then speak and thou canst not but speak but he that speakes before the Lord whatsoever he be learned or unlearned before he hath received power from on high that man offers the sacrifice of a fool not considering what he doth Well thou hast now heard what prayer is both in the heart and in the mouth and in the hand These words shall not die they are sincere milke which once a wearied soul did suck from the Fathers owne breasts of love and wherein he now walks and finds true rest in the Father they are words of truth and sobernesse Therfore though thou go on in thy customary way of praying words in the pulpit and in families yet know that thou art left without excuse and thou shalt be brought before the King and condemned for thy hypocrisie to the shame and torment of thy whole man Lastly they say I deny the ordinances of God and that I live above all Ordinances which is my pride Hereunto I shall give this accompt First that I doe walke in the dayly practise of such Ordinances of God as Reason and Scriptures doe warrant Secondly that the Clergie and professors of England in their publike worships doe practise their own inventions which neither Reason nor Scripture doth warrant and yet they call them Gods Ordinances by which practise they are the men that deny God and Christ and turne the Scriptures into a lie First then the Ordinances of God which Reason and Scripture doth warrant and in which I dayly walke in are these First I pray continually calling upon the name of the Lord in the manner I declare before and for that search these Scriptures and let Reason be judge Eccl. 5.1.2 1. Cor. 14.15 Esay 29.13 Psa. 66.18 Mat. 6.5.6 2. Cor. 13.5 Psal. 4.5 Act. 1.4.8 Psal. 52.9 Gal. 5.19.22 Secondly I speak to others as accasion â— tendered from the restimony within mâ—selfe of what I have heard and seene and received from the Father and let Reason bâ—â—udge Act. 4.20 1 Cor. 11.23 Act. 8.30 Ps. 51.12.13 Act. 2.14 Mat. 5.1 c. Luke 4.21 Iohâ— 11 Thirdly It is my endeavour and practise to doe to others as I would have them do to me for this is to act according to the creaâ—ion of a man the chief Ordinance let Reason be judge Mat. 7.12 Rom. 12.20 Mat. 25. â—5 Esay 1.16.17 c. 1 Joh. 3.17 Rom. 14. â—0 Deut. 1.16 Esay 33.15 16. Fourthly if I have knowledge peace or â—ny good I rejoyce to see the Father breathâ—ng forth love in the strength I receive there â—rom I am ready as occasion is tendred to out forth my hand to refresh others and â—ereby I give the Father thanks And if I want any of those refreshments my self my heart frets not but is quiet and made to wait upon the Father patiently till he give me such things I want in his own time Psa. 9.14 Act. 15.31 Luke 22.32 Psal. 123.2 Zeph. 3.8 Gal. 5.5 Esay 8.17 Fiftly I can without grudging suffer oâ—hers to walk to that measure of knowledge they have received though it differ from mine yet holding forth my light with tendernesse to such as I see of meek spirits and can without rashnesse for I know what I speak condemne where I see a heart lifted up in pride waiting upon the Father til he destroy the Serpent and then make us all of one heart and one spirit Rom. 12.10 1 Peter 4.10 Psal. 37.7 John 7.34 1 Cor. 6.2 Rom. 14.5.12 Sixtly I doe and can breake bread with any in whom I see but the least measure of the Father rising up that is I can eate and drinke with them in any house where I meâ—t with them speaking of the things of the Father to them and hearing them speak to me for this is to break bread from house to house in singlenesse of heart this is the communion of Saints in that particular let Reason judge Act. 2.46 Judg. 13.15 Gen. 18 4.5 Joh. 21.5 c. Act. 16.34 Seventhly for Baptism I have gon through the ordinance of dipping which the letter of the Scripture doth warrant yet I doe not presse any one thereunto but bid every one to waite upon the Father till he teach and perswade and then their submitting will bâ— found for I see now that it is not the materiall water but the water of life that is the spirit in which soules is to be dipped and sâ— drawn up into the one spirit and
all theâ— outward customes and formes are to cease and passe away Mat. 3.15.16 Act. 8.38 Joâ— 3.22 23. 1 Cor. 12.13 Joh. 4.21 c. 1 Cor. 13. â— Eightly that Sabbath which I observe is the day of Christ wherein he is manifesting his power to save me from the curse so my soul is continually breathing forth what I receive from him I feel his power in this day of his power subduing the powers of my flesh more and more under me and filâ—ing me with himself In whom I rest and â—ind sweet contentment and this is the Antiâ—ipe of Moses seventh day Heb. 4.3 Esay 2. â—1 Psal. 110.3 John 8.56 Revel. 19.6 Mat. 11.28 They that will observe Gods Ordinances must walk in the light of pure Reason or â—ccording to the command or example of Reasons Scripturs in the very letter of them â—ithout making inferences or constructions â—or he that gives liberty to do so gives liberâ—y to alter the Scriptures But what I have declared here and what practise to me is the light of pure Reason â—ho is the judge of all and according to â—xample and command of Scriptures in the â—etter therefore I owne the Scripture and Ordinances of God in the spiritual power of â—â—em letting them shine in their own luster â—ot mixing my own conjectures with them Now observe those Ordinances which neither Reason nor Scripture doth warrant and which you walke in calling them Gods Ordinances First you use words of prayer by custom observing dayes and times and seasons and places whether ye have the power of prayer in you yea or no witnesse your set formes or the confusion that is in your extempore prayers read these Scriptures and let Reason judge whether this be a service with the whole heart Gal. 4.10.11 Mat. 6.5 Lu. 18.10 John 4.21 c. Esay 29.13 Secondly you preach not occasionally from the testimony within your selves but customarily from your imaginary studies of what you have heard and read from others and make a trade of it to get a living by â— but you say you are commanded to preach because Paul bid Timothy to preach in season and out of season this doth not concern yoâ— to take up preaching to make it a trade prove your command within your self oâ— else you have no warrant from the Spirit sâ— to do though you be learned in all the laâ—guages under the Sun if you run before yoâ— be sent Eze. 13.3 Jer. 23.21.30 c. Joâ— 10.12 Dan. 8.23 c John 3.11 Micah â— 11 12. Thirdly you use words of prayer befoâ—â— and after sermon a custome the Scriptures ownes not read the Record and let Reason judge whether you finde the power of prayer so customarily in you or whether it be not covetousnes in you to get a temporal living that stirs you up to use this trade and grosse ignorance in the people to consent with you and the vain babling of the heathens Mat. 5.1 Acts 2.14 Iohn 8 c. Acts 13.9 Fourthly your preaching is exposition of words and texts a custome that Christ and his Apostles never used nor commanded indeed Christ did expound the 61 of Esay but it was upon occasion to give forth his testimony that he was the Messias he made not a trade of it customarily to get a living by Mica 3.5 Zacha. 13.4 5. Act. 13.9 Act. 7.2 Acts. 21.40 Fifthly you petition the magistrate to compel the people to come to hear you pray and preach or if you doe not petition yet your ancestors have done it And you allow of such a compulsion and never tell the magistrate of his evill in so doing A forcing power which Christ and his Apostles never practised indeed they did foretell the rising up of his power which Daniel calls the little horne Dan. 8.23 24.25 Luke 11.47 48. Mat. 15.6 Luke 9.50.53 c. Rev. 13.6 Rev. 17.2 Mat. 24.26 27. Rom. 14.5.12 Sixtly you call a parish which is so called and made for civil good sake a Church and all that lives within the boun of that parish you say are bound to maintain one of you that stands up to teach them what you have read and heard from others telling them you speak from God when your own soules knowes you lie for you speak other mens words not your own experience but your lyes now shall be covered no longer Nay you say if the people refuse to give you tithes you tell the Magistrate it is his duty to force them all which is not warrantable neither from Reason nor Scripture Mica 3.5 Ier. 23.21 Ezek. 13.7 Luke 9.54 c. Heb. 7.12 Seventhly you say and practise that the first day of the week is the Sabbath day and so making use of the Magistrates power endeavour to compell the people to keep that day after the manner of the Jewish tipe meerly to uphold your own trade a practise which the writings of the New Testament warrants not for the keeping of that first day was not a forced businesse but a voluntary act of love among themselves having a â—ast of the day of Christ the Antitipe of Moses seventh day Iohn 20.19 Psal. 110.3 Esay 2.11 Eightly you say and practise that breaking bread and drinking wine in a mixed company if they be al parishioners al sitting either afraid or ashamed one of another in a slavish bondage none to speake but one of you is the breaking of bread which the Apostles did practise But neither Reason nor Scripture doth warrant your practise for it is a meer table gesture eating and drinking in love and sweet communion one with another from house to house Read Act. 2.46 Ier. 18.4 5. Ninthly you sprinkle children and call that the baptisme of Christ a practise which there is not the least command or example in Scripture to warrant yet you doe it for it mightily deceives the people and moves them to uphold your trade Acts 8.13 1 Cor. 12.13 Tenthly you assume the office of preaching the Gospel because you are bred up in humane learning which the Scriptures doth not countenanee in the least and while you doe it you persecute the Gospell it selfe which is the Lord or Spirit within and you teare in peeces the declarations of the Gospel which is the Scriptures by your various expositions and so all you doe is but to trouble the children and to throw durt upon their food Moses a shepheard Amos a fruit gatherer Apostles fisher-men Christ a carpenter such as the Lord made preachers not such as made themselves preachers that had biggest purses Thus I have given a tast of my own practise and if the priests who say they own the the Scriptures and they say I deny the Scriptures and Gods Ordinances therefore let all men judge between us whether is in the fault and let truth hereafter be owned and practised They that practise any way of worship which neither Reason nor Scripture warrants do deny the Scriptures But the Ministers of England and such as follow them in the practise of praying preaching sprinkling children breaking bread sabbaths Church societies Ministers maintenance as they practise in their customary way of performances which they call Gods ordinances hath neither Reason nor Scripture to warrant them Therefore you that call your selves Ministers are the men that deny the Scriptures and Gods ordinances setting up your owne inferences and constructions above the Scriptures leaving the antient letter which the Apostles and Prophets writ and set up a new moulded way of Ordinances of your own framing by inferences and conjectures And by thus new moulding the Scriptures you deny God and Christ the one Spirit from whence the Scriptures were breathed Let the Record be searched without drawing inferences from it and let all judge Let us speak the Scripture words not force a meaning least we speake contrary to the mind or spirit of them Well all that I shall say is this let all men cease spending constructions upon the Scriptures and leave the pure Scriptures to shine in their own luster not mixing imaginary inferences with them they were the declarations of truth in the Prophets and Apostles And let us leave the pure teachings of the Father in every man to conjoyn themselves with those Scriptures and then there will be no jarring but a sweet harmony of peace and love betweene the experience of every man and those Scriptures FINIS LEave of your trade yee proud Priests then and trouble not the Spirit By forcing sense from the Saints words if ye would life inherit Let every one speak what he knowes and utter what 's received And let not any soul by you hereafter be deceived For you as traytors to our God have stood to justify That your constructions are all truths and other lights a lie Your fleshy learning yee have own'd as sound divine and good Though you by that in ages still have shed the childrens blood But know yee now the time is come for truth to spread all over And he will tread you down apace and all your lies discover Leave off therefore I say betimes and stoope unto our God If yee would life and peace enjoy with them that know the Lord Poscript IF Reason King doe rule in thee There 's truth and peace and clemency No rash distemper will there be No filthy lusts but chastitie In all thy actions to behold Just dealing love as pure as gold When Reason rules in whole mankinde Nothing but peace will all men finde Their hearts he makes both meeke and kinde And troublesome thoughts he throws behinde For he is truth and love and peace Makes wars and lewdnesse for to cease He makes no prisons for the poor He doth condemne and judge the whore He makes all men to sin no more As they have done in times before But restores all to what hath beene And heales the creature of his sin And why doe men so clamor then Against this powerfull King in men FINIS
breathing Here is Father Son and uncleane spirit or King and Beast and bottomlesse pit Three names but one power of darknesse filling the earth and corrupting the creation more and more All this is but the first man that Reason would have to governe the earth Qu. Why doth the Father suffer this first man to fill the earth so abundantly with unrighteousnesse Ans. For two reasons First That mankinde may see that though it spring up to an innumerable multitude of sonnes and daughters all living upon creature objects not upon the spirit are but still the one first man that wearied out himselfe in vaine and finds no true peace thereby Secondly That the second man may have the more glory when in the fulnesse of time he shall come and pull the Kingdome out of the first mans hand and tread him under foot and rule righteously in flesh himselfe Yea and to begin this great worke when all the nations of the earth are filled with the wit and strength of the first man who fights against the rising up of the Second man with violence and therefore is it said when the Son of man comes shall he finde faith on earth No he must bring it along with him and new spirit the creation Qu. What Are all troubles sinnes and sorrowes the worke of the first man Ans. Two things are to be observed in the first man First his revolt from the spirit in making choyce to live upon the creation and not upon the spirit and hereby now the law of Reason is broke And this is one thing that such as are of the generation of the first mans flesh doth doe Secondly Note the misery that this first man flesh doth bring upon himselfe by so doing he puls crosses and sorrowes within upon himselfe and troubles without for his unrighteous breath corrupts the aire and raises hurtfull winds and weather and his unrighteous flesh corrupts the earth and causes it to send forth hurtfull crops and poysonous Vipers these are the fruits of his earthy choyce and labours and therefore when you see misery in the world then say this is the fruit of living upon the creatures and not upon the spirit Well From the beginning to this day Reason hath suffered the first man to reigne and to fill the earth therefore is it said The first man is of the earth earthy and he fils the earth as one beane multiplying every yeare fils the earth with that graine which is but the multiplication of it selfe Adam or first man is looked upon in a three-fold sense First Adam or first man that went astray from his Maker which lived upon earth many thousand yeares agoe which the eyes of every man is upon Secondly Every man and woman that live upon the objects of the creation and not in and upon the spirit that made the creation is a sonne and daughter of the first man and being put altogether make up but the one first man so that we may see Adam every day before our eyes walking up and downe the street But Thirdly I see the two Adams in every man The first Adam hath his time to rule first in me when the chiefe powers in me leads me forth to looke after objects and to delight in them more then in the spirit And this first man must act his part in me till the fulnesse of time come that the Father is pleased that the second Adam Christ shall come and take the Kingdome out of his hand and deliver me from his bondage and so rule King of righteousnesse for ever after in mee Qu. What is the second man or second Adam Ans. He is a preparer likewise to hold forth three clear names in one perfect power of life who is called the well-beloved Son for this Son is said to be the Lord from heaven or a mighty man governing the earth in righteousnesse from the strength of pure Reason not placing his delight upon the objects of the creation as the first man did But upon the enjoyment of that mighty power that made the creation and that upheld it by himselfe Qu. Is this second man one single person Ans. First This second man is a meek spirit drawn up to live in the light and strength of pure Reason Now as the first man ruling in flesh drew mankinde from his maker so this second man ruling in flesh drawes mankinde back againe to his maker And this second man is called a man anointed or mankind living in the light and strength of pure Reason the essentiall Father And so the whole bulke of mankinde when they shall be drawne up to live in the unity of the one spirit is the second man every son and daughter of this spirit is of the lynage of the second man Qu. But shall this second man fill the earth as the first man did Answ Yes Reason hath so determined that as the first man filled the earth with unrighteousnesse and corrupted all So this second shall take the Kingdom in the latter dayes and raign King of righteousnesse in flesh and spread as far in restoring al things as the first man corrupted all things Q. But hath this second man never ruled the earth Answ He hath appeared in the earth but the first man having a limited time given him by the Father would never let him risâ— up to rule but still pressed him downe by persecution or death he did never generally rule over the earth as the first man hath done but hath still been as a servant Qu. But is his time now to come to rule the earth and fill it with himself Answ Yes and shall have as large a priviledge to sill the earth as the first man had surely and he wil change times and customâ— fil the earth with a new law wherin dwels righteousnes and peace And justice and judgment shal be the upholders of his kingdom And he shal fill the earth with himself as a corn of wheat multiplying every yeare fils the earth with that graine so that all live in the light and strength of pure Reason in righteousnes are but the sons daughters of the second man And being looked upon in the bulke they being made to be all of one heart and one spirit They are but the second man still that fils all and is in all though they overspread the earth And this is the generation of the second man or second Adam mankinde living in and upon his maker from the power within himself Qu. What are those three names which this second man declares to be one perfect power of life First the Father Reason that made all things before the creation was brought forth he was not known Secondly the Son and this is that part of the creation that holds him purely forth to the view of others Now truth begins to shine and Reason begins to be honoured by an humane body so that here is Father and Son Thirdly when the whole earth is filled with