and misery and translated me into the Kingdom of his dear Son where I have righteousnesse peace and joy and that in power which makes these things in me unspeakable and full of glorie Quest Who baptized John the Baptist Answ Even he baptized him by his Spirit into his administration who sent him first forth to baptize with water he being the first who was called to that baptisme of water had no need of the baptisme of any other but of him who sent him Quest. Whether is Jesus Christ the end of all figures Answ Yea I look upon Jesus Christ as the end and fulfilling of all types and shadows he being the substance for whose sake all figures were ordained and when he is come the figure disappears or the shadow flies away Quest Whether Jesus Christ baptized any with outward water yea or nay Answ We read that Christ was baptized himself with water by John who was the Minister of water but Jesus Christ himself never baptized or administred water in his own person John 4. 1 2. Quest Whether John was a Prophet And whether Iesus Christ be the end of the Prophets and prophetical figures yea or nay Answ Iohn was a Prophet nearer the more clear Revelation of Iesus Christ than the rest and therefore more in the light for a greater Prophet than Iohn hath not risen and yet as other Prophets he was one rather upon the account of the Law than the Gospel For he who was least in the Kingdom of God or administration of the Gospel was greater than he Matt. 11. 11. Now Christ is the end or fulfilling of Iohn and the rest of the Prophets and their shadowish ministrations and all the Lords people under the ministration of Christs reign within are made Kings and Priests and Prophets unto God in their own persons Quest Whether he whose Commission is in Ink and Paper without him be not a Minister of the Letter and not of the Spirit one that walks by tradition and imitation and not by command and so shut out of the true ministerie Answ Such an one I look upon as a Thief and Robber because not entring in by the door of the Spirit within into the sheepfold And though these men speak the words of Moses of Christ and other holy men of God yet having no experience of the truth and enjoyment of what they speak within hence they can be but Lip-Ministers and make but Lip-Christians being rather mockers of Christ and his Spirit in the Saints than Ambassadours from Heaven to awaken Christ in mens consciences and to set him up to reign as King and Lord in mens Spirits which is the end of the Lord by the Ministery of those whom he sends Quest Whether Iesus Christ who sent forth Disciples sent them to spread abroad Iohn and his Ministery who was a Prophet or himself who was the end of the Prophets greater than Iohn who baptizeth with the holy Ghost in whom alone is salvation yea or nay yet who owns him sets every thing in its place time and season Answ The end of Christs sending out to preach was that thereby the Nations might be baptized not into the name of Iohn or Peter or Iames or Paul but into the name of God that they might understand and know God and Iesus Christ whom he hath sent that men might become the Lords Disciples and not the Disciples of men and so we finde the Apostles not preaching up themselves but Iesus Christ the Lord and themselves servants Apostles men sent to minister as they had received And the main drift of their preaching we finde was to declare the Gospel glad tidings of grace and peace through Christ unto the Sons of men to open the mystery of Christ which was hidden from former ages and to entreat men through Christ to be reconciled unto God to bring to a receiving all from Christ and to a placing all in Christ who of God is made unto all his wisdom righteousnesse and redemption and that by way of Spirit and power working all these in their Souls In brief Christ sent out his Disciples to declare himself to preach salvation in his name and to perswade the vvorld to faith and meeknesse and love and self-denial c. through their taking in Christ to work all these in their Souls And yet they were to give every outward person and ordinance God was to make use of or had made use of before its due respect plate and season Quest Whether the baptisme unto Moses in the Cloud and in the Sea was outward yea or nay Answ The baptisme unto Moses in the Cloud and in the Sea I take not to be literal but metaphorical and a typical baptisme The Cloud typically holds forth the presence of God overshadowing protecting and defending them from their enemies And their passing through the Sea on dry ground when their enemies were overwhelmed and drowned holds forth the wonderfull power of God in their deliverance and defence These were two great Declarations of Gods power and providence towards that people by which they were baptized unto Moses that is confirmed in the truth of his administration and so taught to believe God and his servant Moses whom he had sent by a strong hand to bring them out of Egypt into Canaan Quest. Whether the one baptisme which Paul spake of who was not sent to baptize was with outward water or with the baptisme of Christ who is greater than John Answ The baptisme which Paul cals one is the baptisme of Christ upon all his whereby they are baptized spiritually into an onenesse of nature with himself as their faith is one so their baptisme one Quest Whether that baptisme which Peter witnesseth to have which was not the putting away this filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ was with outward water yea or nay Answ This baptisme the Apostle here speaks of must needs be an inward thing wrought in the soul by the resurrection or appearing of Christ there in spirit through whose coming the conscience comes to be cleansed from guilt shame and fear and so the soul can go unto God cheerfully and safely as one saved through the baptisme or spiritual work of the Son of God within Quest Whether that cup of which Jesus Christ sayd that henceforth he would not drink of the fruit of the wine till he did drink it new with them in his Fathers kingdom was an outward cup yea or nay Answ This cup and drinking in the Fathers kingdom must needs be a spiritual cup and drinking for in the Kingdom of God there 's no eating and drinking of earthly fruit all is heavenly and Paradisicall there 's no eating and drinking of any thing but what flowes from the nature and spirit and fulnes of the Father Quest Whether any outward cup be drunk in the Kingdom of God yea or nay Answ There 's no carnal sensual cup
or liquor to be drunk in this Kingdom but spiritual liquor onely poured out of a spiritual cup into a spiritual body Quest What is the flesh and bloud of Christ which except a man eat and drink he hath no life in him which eating and drinking he that doth it knows he dwels in Christ and Christ in him Whether this be outward bread and wine yea or nay And whether his flesh and bloud can be carried about in baskets and bottles yea or nay seeing at Christs preaching of this the Jewes which had the letter strove about that saying And many of the Disciples murmured and said it was an hard saying who could heare it and turned away and walked no more with Jesus Answ That flesh and bloud of Christ which gives life to Saints must needs be spiritual this is that which quickens when the outward Sacramentall profits little this spiritual flesh and bloud of Christ is his pure nature and vertue which creates life quickens nourishes and feeds the soul of the Christian up in his spiritual life and union with the Father And when this spiritual nature vertue or body of Christ in spirit is given into the soul then the soul can say in truth I know the Son of God is come and hath given me an understanding to know him that is true and I am in him that is true even in his Son Jesus Christ And this Iesus Christ is the true God unto the Saint and the eternall life of the Saint and in this day the Christian knows that Christ is his by being in him and he is Christs by dwelling in him and he who knows not this hath no true Christ nor life This the Jews of old and the Jews in spirit still looke upon as an hard saying that the very body and bloud of Christ must thus be eaten in spirit otherwise no eternal life give them the flesh that they may be sensible of as for this Jesus in spirit they cannot receive him because they see him not neither know him Quest The cup of blessing which Paul spake of to the Corinthians who were the Temples of the holy Ghost which they blessed which was the Communion of the bloud of Christ and the bread which they brake which was the â—ommunion of the body of Christ whether was this an outward cup and outward bread yea or nay Was that oâ—â— bread which they were all partakers of outward yea or nay The Cup of the Lord and the Table of the Lord which Paul spake of to the Corinthians was they an outward Cup and Table yea or nay The Cup of Devils and the Table of Devils was they an outward Cup and Table yea or nay Answ I answer in brief they are all to be understood of inward and spiritual things though the outward figures and things are not to be contemned so long as the Lord makes them a Table for his weak children to sit with him at to give them out refreshing and comforts in their weaknesse But when the Lord is clearly gone out of an administration then that becomes through Satans getting into it a Table of the Devil which he sets his dark children at to cozen them with a shew and shadow when the truth and life and substance is gone Quest What is the beast which Iohn saw was like unto a Leopard Answ The beast is the wisdom and understanding of the flesh or spirit of man which in the various turnings windings appearances and comings of it forth according to the reason and wisdom and apprehensions of men in the dark world of flesh and bloud is like unto a party coloured or spotted beast such as the Leopard is Hence it 's written can the Leopard change his spots Can the wisdom of the flesh and the bestial man change his fowl and beastly abominations of all sorts which stick and grow up in his nature Besides I have read of the Leopard that it is an exceeding wilde beast that cannot be tamed very furious and malicious against the very image of a man and very cunning and crafty in catching of his prey Such is the nature of fleshly wisdom and fleshly men they cannot be tamed but are still full of fury against the image or true appearances of God in man and very cunning to prey upon the righteous seed seeking to devour the man-childe as soon as ever he appears to be born in the vvorld This is the beast which is like unto a Leopard Quest What is the beast all the vvorld wonders after Answ Some make him the Pope but I never yet found all the vvorld wondring after him though he be the beast in an outward eminent figure and have many vvorshippers and followers in the vvorld But the beast is the fleshly wisdom or spirit of man which is alwayes setting up a false Christ or anointed one in the place and office of Christ unto us either our own righteousnesse or our own wit and carnal reason which teacheth us to depart from God and to subsist of our selves live of our selves be wise of our selves vvorship of our selves So that flesh with all the wisdom and power of it is the beast that all the vvorld willingly wonders after insomuch that they are naturally constrained compelled and overcome to its obedience which is their wondering after the beast Quest What is the beast and what is the number of his name whose name is 666 Answ The number of the beast is the number of a man though to those who are deceived by him he appears as a God that cannot erre yet to the man that hath understanding or his eyes opened through the anointing of God he hath but the perfection and compleatnesse of a man who in the height of all his imaginary compleatnesse and fulnesse in himself and of himself is but a poor empty miserable shadow altogether lighter than vanity This is the number or summe of all the power and wisdom of the flesh It is but an imagination of compleatnesse and fulnesse it is not perfection and fulnesse it self and so it leaves a man where it findes him in a poor miserable imperfect and undone estate And therefore the number of the beast is but 666. it reaches not to the bringing of a man to the number seven or to a state of perfection rest and fulnesse but still leaves in the number 6. or in a state of weaknesse bondage miserie even like a poor wretched sinfull man Quest What is the woman which Iohn saw sit upon a Scarlet coloured beast full of names of blasphemy Answ The woman is the false Antichristian Cainish Church which rides in Pomp and Triumph upon the stately wisdom and power of the flesh and here cries out what wisdom is like unto mine What power able to make war with mine And in this state and Pomp she rides on crucifying to her utmost skill all the appearances of Christ in the glory and Kingdom of his father or all higher and lower discoveries of
a man singular in his generation who is able to declare it he was the Virgins son without the knowledge of a man he was the word made flesh even that word of promise which was made to Adam came and figured and brought forth it self in the similitude of sinfull flesh or in the form of man out of a woman without the least influence of man Thou shalt conceive sayes the Angel in thy womb and bring forth a son call his name Jesus he shall be great and shall be called the son of the highest How can this be sayes Marie seeing I know not a man Then answered the Angel the holy Ghost shall come upon thee the power of the highest shall over shadow thee therefore that holy thing which shall be born of thee shall be called the son of God here was an holy Childe a Childe begotten formed brought forth meerly by the finger of God Here was no tincture touch or influence of man in this birth therfore called the Son of God the holy thing holy flesh pure flesh like the flesh of Adam in innocency nay more glorious a body descended from God a body filled with God or God cloathed with the veil of a mans body hence there was nothing in this man but God therefore called Emanuel hence there could be no earthly sinfull minde and will begotten in and with that man no he was wholly wrapped up in the Deity in the will of the Father and so the Serpent could have no footing in him because no earthlinesse in him to work upon tempt him he might but prevail be could not because he was not an earthly seed but an heavenly and so made in the likenesse of a sinner yet he knew no sin he never fed upon that Tree but the will of his Father was his food hence he 's called holy undefiled the second Adam the Lord from heaven a spiritual heavenly man so he was in that man Iesus Christ so he is in all the Saints of God an heavenly man a new man begotten by the power of the most high and so is in us that new birth which cannot commit sin But as for thy body and the bodies of all men in the world we are far beneath Christ in our generation being men begotten of earthly seed in the lust and weaknesse and darknesse of the first Adam fallen hence after his fall he 's said to beget a son in his own likenesse after his image Gen. 5. 3. Not after the likenesse of God that could not be since he was fallen from God but after his own likenesse his own nature which was now fallen to the earth such as the father was such the son must be fleshly earthly hence it comes to passe that mans as he growes up naturally enclines to the creatures lusteth and longeth after the world and so the spirit of his Soul his minde and will becomes infected with the earth and flesh and so he longs after the earthly fruit and being darkned and estranged from the life of God through his carnall longing hence he alwayes enclines to himself to the woman the weaker part and so hearkens to the voice of flesh and goes away from God and here he commits iniquity with greedinesse Eph. 4. 17 18. and so the foundation of sin is laid in mans generation Psal 51. 5. Behold I was shapen in iniquity and in sin did my mother conceive me and so the flesh is sins free-hold where he rules and dwels as Paul Rom. 7. 18. I know that in me that is in my flesh dwell's no good thing I do not take the flesh for the body onely for that without the Soul is a dead thing and knows neither good nor evill but for the whole first man or the man-hood made up of body and Soul this man as soon as he is born goes astray Psal 58. 3. He looks to the earth and so his minde and will becomes infected he covets and he lusts in the dark and has not he 's angry and fain he would be alone he feeds upon the outbirth with is like himself and all to nourish himself and strengthen himself and be something of himself and yet he 's faint and weary and when the Lord comes to seate himself or to arise out of the grave in him where he lies dead as it were and to form the heavenly man by his heavenly seed in this earthly Tabernacle or man-hood of ours Ah! what renting and tearing is there before the Soul be willing to receive this new guest as there must be a rending of the woman before the Childe is born so a rending of the Soul before the man-childe be born compared to the sorrows of a woman in travel and when this son of the virgin this new man is born in the minde and begins to shew himself in us then he sins not indeed but the flesh is weak and sins still and so long as the earthly house is the earthly man is and he 's for himself and so vails the heavenly in part still till the earthly be quite broken by death and hence Paul desired to be dissolved and to be with Christ not to be Christ but with Christ and that not in the body but out of the body which sayes he is best of all Phil. 1. 23. 24. and 2 Cor. 5. 1 to 9. And yet notwithstanding all this I know vain man will be wise though man be born like a wilde Asses colt Job 11. 12. Quest 10. Whether or no there be not a vast difference between the light of natural conscience and grace seeing the light of the one is a guide to the Gentiles and all men and the light of the other a peculiar guide onely unto the Saints Answ The light of Christ is the onely guide to all that follow it and besides it there is no guide to Jew or Gentile Repl. There can indeed be no other light but what comes from Christ as no other life but what comes from him for his light is the life of men and his life is the light of men Ioh. 1. 4. In him was life and the life was the light of men and so the light and the life are one in the original but in their coming forth to us they are cloathed with divers names and so as all flesh is not the same for there is one kinde of flesh of men another of fish another of birds there are also celestiall bodies and bodies terrestriall even so all light and life which is the glory of a thing is not the same and so there is one glory of the Sun another of the Moon another of the Stars for one Star differeth from another Star in glory and thus it is in the world some are wise some politick some temperate some patient some valiant and the like and this it is in the Church some Prophets some Apostles some Evangelists some Pastors some Teachers some weak some strong some bond some free
priest-hood he cries out wilt thou believe nothing but Scripture Thus the man can add and take away at his pleasure though such are accursed of God Gal. 1. 8 9. Rev. 22 18. Further applying the speech of Christ unto himself before Abraham was I am I asking him whether he was not ashamed did ever Saint apply that unto himself He answered he understood it of the Spirit that was within him blasphemously applying the Divine Spirit that dwelt in the Son of God to the filthy Spirit of Belial that dwelt in him And yet this man must be perfect sinlesse and infallible But to let him alone with his father the Devil and to come to another with whom I had some dealing by conference and by questions and answers and replies on both sides This man was one Thomas Lawson who had a companion with him This man and his companion I finde contradicting the other in two things 1. Lawcock he owns the sufferings of Christ but not his dying yet another time both his suffering and dying But Lawson scoffs at the sufferings and dying of Christ in the flesh as none of his Crosse as you shall see in his papers Here 's no Harmony you see amongst the Quakers but Quaker against Quaker one against another 2. Lawson's companion told me he was Christ and what he spake was Scripture This Lawson yielded unto by his silence But Lawcock denied this speech and his brethren in it though he said in effect as much when he cried out Before Abraham was I am yet he would not be Christ Still here 's Satan divided against Satan and so it must be that his Kingdom may fall And yet these wretched men delude poor people and say that at the meetings of Quakers in the North when there have been three hundred and five hundred Quakers together they have been all of one heart and one minde and so they are indeed being all under the power of the Prince of the air the Spirit that now works in all the Children of disobedience where I leave them in chains of darknesse to the judgement of the great day As concerning their questions propounded to me in writing I gave them but a brief answer not minding to make any thing publick unto the world knowing mine inability to come forth in print in the midst of such a variety of judgements abroad yet receiving a reply from Lawson full of lying and railings and evil surmisings I was pressed in my spirit to give some satisfaction unto my friends of these mens folly and madnesse as also of mine own experiences in the dealings of God with me so far as concerns the matter in hand And therefore my dear hearts put on the whole Armour of God that ye may be able to stand in the midst of all the windes and storms of Satans fury lean to the Rock Christ wherein is everlasting strength to keep you in this hour of temptation and confusion Own the unity of the spirit the seed of God in all your companions in tribulation and make this the bond of peace All ye whose faces are toward Sion fall not out by the way Live in peace and love Though there be a variety of wayes thither according to Gods Divine dispensations yet in all the wayes of God there is an Unity and Harmony as they tend to one point and center of rest and joy in himself Make him thine aim then he is the Sion we are all going unto Be not discouraged by the way though some draw back others grow weary others step aside others revile and blaspheme Look thou to God he is thy father thou art his Son and Heir Let all thy knowledge and wisdom and light and graces and comforts thou hast received from God make thee not great and high and something but little and low and nothing still in thine own estimation Take heed of Thorns and Bryars and Chaffe and this untoward generation of Godlesse shamelesse men And so I commend thee unto him who is able to keep thee from falling and to present thee blamelesse before the Throne of his glory to whom be praise and dominion in the Church by Jesus Christ throughout all ages world without end Thine in the Lord Magnus Byne The scornfull QUAKERS ANSWERED And their railing Reply refuted Quest WHat is the first principle of pure Religion Answ The first principle of pure Religion is the Son of God dwelling in us He is the band of union between God and us or an Emanuell God with us He who lives in this principle is taught to be Religious And so he is bound and tied by love to worship the Father in Spirit who is the Center into which all Religion runnes and where all that is pure stayes Quest What is the Yoke of Christ Answ It s the Fathers work and will This is easy to the Son because of that spirit or principle of love that dwell's in him to his Father which moves him naturally and affectionately to do the will of his Father and to finish his work And this is the yoke that lyes upon every Christian Quest What is the Burden of Christ Answ It s his sufferings under all the weaknesses infirmities and sins of the world from the beginning thereof to this very day who is therefore called the Lambe slain from the foundation of the world This is light to the invincible Spirit of Christ who alone is able to overcome evill with good though the least reproach or suffering be a grievous load and burden to the weak low Spirit of flesh and blood which centers and lives no higher than self and this creation And this is the burden of every Christian which through faith is made light and easy to overcome as it is written Whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith 1 Joh. 3. 4. Quest What is the Talent which to every one is given to improve Answ It s that measure of the light and truth which is given to and manifested in every man which comes into the world as it is written of Christ He was the true light which lighteth every one who cometh into the world John 1. 9. Quest What is the Crosse of Christ and what doth it tend unto Answ It s the crucifying dying and suffering in the flesh which the head and all the members must and shall passe thorow or be baptized with before they enter into the glory of the Father which tends to the burning up of all fleshly visibilities discoveries enioyments dispensations that are temporall and shadowish that the Father and his Son and Sonnes may live in that oneness of spirit and glory where God shal be all in all Quest Who are they that bring their Talent out of the earth it to improve Answ Those who through the eternall spirit arise from under all the rubbish of the elementary world whence and where all bodies by the strong Word of
speak a word to thee Remember from whence thou art fallen thou art fallen from thy light within thou hast lost thy tendernesse to the Saints of God because thy light within is turned into utter darknesse and now in the deep darknesse thou art high in thine own imaginations Nay thou art I am and there 's none besides thee and so thou ragest and art furious against every one that sees thy nakednesse and blasphemie Why poor vile worm where art thou and what art thou Thou art like the Egyptians flesh and not spirit thou art a man and the son of man that shall die a man full of infirmities and sins like all others of the sons of men Nay a man of sin in all thy proud exaltings of thy self a lyar a false Prophet thou art who criest out I am Christ the son of the most high lo here lo here In all this hast thou grieved the Spirit of God sinned away the promise of the Father made use of the light within to wrest the Scriptures to thine own destruction which light teacheth thee to fear the Lord alwayes for thy good to glory and triumph in him as in thy life and joy This light reproves thy drunken spirit thy wanton heart that is so farre in love with thy proud flesh that thou must needs be Christ and God This reproves thy scoffing jeering nature thy seeking to destroy the weak ones for whom Christ died This light shines in thy darnesse but thou comprehendest it not and this tells thee to thy face thou art ignorant bruitish foolish and knowest little of the mysteries of God and Christ and what thou knowest doth but puffe thee up and make thee forget thy Maker and yet loath thou art to be seen and made manifest to thy deluded party and therefore thou hatest the light of Christ and Gospell of grace and unwilling thou art to come to the light lest thy deeds should be discovered and though thou talke of being redeemed from the earth yet thou knowest not the earth wherein thou dwellest thou canst not see the earth in thine heart set nor how thou thy self art the earth wherein thou livest And here thou art rich and wise and honourable in this earth of flesh and bloud and knowest not that this earth must passe away and all the works that are therein be burnt up and consumed because that in it dwells no good thing Therefore thou proud wretch that art lifted up to heaven come down from thy Throne and see thy shame see where thou livest even where Satans seat is in that which is called the the old man the Serpent Satan the accuser This is thy nature thy seat and habitation where thou dwellest And up and down the World thou goest like thy Father to devour the noble seed of God that thou alone mayest be the seed the King the God and all Therefore be wise for thy self look home turn thine eyes inward be not alwayes like the fool abroad Thou hast a great work yet to do Nay all thy work yet to beginne which is to deny thy self Thou hast almost all the weaknesses blemishes errours sins of all the forms abroad centred in thy self and therefore lay the Ax to the root of the Tree hew down thy self or rather let the Lord do it for thee he is wiser and stronger than thy self he 'l search and prove and try what wickednesse there is in thee and lead thee in the way everlasting Know in all this I am not thine enemie mine aime is at the destruction of Antichrist and the man of sin in thee and fain I would see thee what thou pretendest to be holy harmelesse undefiled separate from sinners according to some measure of Christ learning to see the Father in the face of Jesus Christ and then thou wilt soon fall down at his feet and say I am a man a poore drop of the bucket one who cannot in all my search finde out the Almightie in his perfection he is high and deep and incomprehensible but I am vanity a weak poor shallow thing and so I cannot but in admiration of the Lord wisdom and knowledge say How unsearchable are his judgements and his wayes past finding out Who hath known the minde of the Lord or been his Counsellour For of him and through him and to him are all things to whom be glory for ever and ever MAGNUS BYNE A REPLY TO LAWSONS ANSWER To 28. Questions Wherein his darknesse and bitternesse are still manisted by the same Authour MAGNUS BYNE Quest 1. WHence the name arose and whether you own any such thing as the trembling and quaking of the body and flesh which hath befallen some at your meetings and whether that may not be a delusion Ans The name arose and is cast upon us by Ismaels brood a generation of scorners Repl. Ismaels brood are scorners indeed and this Spirit in thee calls me Priest Hireling c. and so thou art hereby witnessed to be of that generation of scorners but wisdom is justified of her Children Answ Further the thing quaking we own and the power of it as the Saints of God have alwayes done Repl. And why not then the name seeing names are but shadowes of things themselves and if the thing be justified by wisdom the name which is a manifestation of the thing must needs likewise be justified but me thinks I see your guiltinesse and knowledge of the thing to be a delusion that you are so offended at the name as for the trembling and quaking which the Scriptures intimate 1. It ariseth from an emptinesse of God a state of division and separation from his presence in love and light and so it belongs unto Devils and wicked men James 2. 19. the Devils believe and tremple Isa 33. 14. the sinners in Sion are afraid fearfulnesse has surprised the Hypocrite and again the wicked man shall not feel quietnesse in his belly in the fulnesse of his sufficiency he shall be in straits God shall cast the fury of his wrath upon him and so they are like the troubled Sea peacelesse restlesse and where this fear is there is torment Hell because a sense of wrathfulnesse and anger began no taste of perfect love which casteth out fear this trembling is a sad judgement of God and a certain fore-runner of weeping and gnashing of teeth for ever see it threatned Deut. 18. 64 65 66 67. the Lord shall give thee a trembling heart and thy life shall hang in doubt and thou shalt fear day and night at evening would God it were morning and at morning would God it were evening for the fear of thine heart wherewith thou shalt fear and see the world filled with this fear Psal 14. 5. and 53. 5. there were they in great fear where no fear was and the issue of such is everlasting woe Rev. 21. 8. the fearfull and unbelieving shall be cast into the lake of fire 2. There is a trembling at the coming appearing of
Scripture mentions I own knowing that the body is destroyed and dead and my Soul as a bird delivered from the snare Answ Further the second birth sins not 1 Joh. 3. 9. and 1 Joh. 5. 18. the second birth is without guile and spot Rev. 14. 5. and Christ is manifest to take away sin and he that abides in him sins not 1 Joh. 3. 5 6. Repl. All this I own rightly understood but 't is much besides the question for the question is not whether the new man sin but whether the man in whom this new man is manifested sin or not seeing that which is born of the spirit is spirit and that which is born of the flesh is flesh the spirit cannot sin but the flesh can do nothing but sin Rom. 7. 17 to the end and Gal. 5. 17. there you may see the two births the two men flesh and spirit and what their actions are and yet I own a taking away both of the guilt and power of sin where Christ is manifested in the new birth Answ Further but thou takest Tythes and so deniest Christ who takes away sin Repl. By the same argument thou mayest say to a Magistrate Souldier Landlord Labourer thou takest custome pay rent wages therefore thou deniest Christ who takes away sin Answ Further but Christ thou sayest has as much power to cleanse man as the first Adam to defile man Repl. Christ has more and greater Rom. 5. 15 to the end That which defiles do's not come from power properly but from weaknesse or want of power but that which cleanseth comes from the mighty power of God and yet though man be not cleansed God is not to be blamed for who art thou repliest shall the thing formed say unto him that formed it why hast thou made me thus Rom. 9. 18 19 20 c. Answ Further I who lived in the wayes customes fashions pastimes and vain recreations of the world it is high time for thee to plead for sin in this life Repl. This is but thy clamour neither do I plead for sin but for the truth of God witnessed both by the Letter and spirit unto all that are not fools and blinde and thy denial of sin Satan and Antichrist to be where they are either in power or part is the old trick of the evil one to hide himself where he is and that too many have drunk in this poison and say with their hearts and practice though not with their tongues Stand by I am holier than thou thou art a sinner a Satan an Antichrist I am none that many are under this sad delusion it appears by their clamouring and condemning all that worship not under their green Tree and whether thou and they are not greater friends to the beast and sin that dream in your hearts you have no sin and so are lifted up than those who confesse they have sin and so are kept humble meek and low which of these are the greatest friends to sin I leave to the light to judge Answ Further if all have remnants of sin when then must man be cleansed seeing as the Tree falls so it lies and no unclean person no unclean thing must enter into the Kingdom when is the time of cleansing is there a purgatory after man be turned into the dust Repl. The time of cleansing is here here we are not in the flesh but in the spirit that we may be comforted and yet in the flesh as well as in the spirit that we may be humbled God beholds no iniquity in Jacob and yet Jacob sees iniquity in himself all his iniquities are covered that he may be blessed and yet his iniquities sometimes appear that he may be lesse than the least of all his mercies Friend there is a purging here a real total thorow eternal purging in Gods account who reckons Saints by his grace and yet whilest the flesh remains it will hanker after the flesh and beget such breathings after self and things below that many times the best will see cause enough to mourn and to long after a dissolution when they shall see their enemies again no more for ever so that here needs no Purgatory after this life sin is here condemned destroyed and in part executed and when the dissolution comes 't is bid farewell to all the Saints of God and left to inhabite here below something here of this thou mayest call a contradiction 't is so unto the blinde 't is not so unto the wise Answ Further all who are led by the light of Christ into his life as they come and abide so are they totally freed from the worlds life and power of sin and darknesse and to lead up to this was the Saints exhortation into the Unity out of the woe into him who is but one in whom is all truth and no sin nor self nor deceivings Repl. All who are led by the light of Christ so far as they come and abide in his life spirit through his light and leading so far no farther are they freed from the life of worldlings and the power of sin and darknesse and the end of the Lords spirit by his exhortations unto others in his messengers and Saints was and is to perswade them more into the Unity of the spirit through the bond of peace that so they might be kept from the woe of sin and darknesse through a dividing from this spirit and might learn to live in him whose light and life is one in nature though not in measure in all the sons of God and he who walks and lives in Christ and Christ in him is so far delivered from sin and self and deceit into all light and truth as he walks and abides lesse or more in a sweet manifestation of his life in Christ so that Christ manifested is still the standard and measure of all our light and truth and redemption from sin and darknesse and if this manifestation were full and compleat in this earthly house what need the Saints groan and wait for a dissolution 2 Cor. 5. 1. to 10. and for the appearance and coming of Christ in glorie 1 Joh. 3. 1 2. and through hope of this endeavour still after the Lords purity verse 3. waiting for a full enojyment and discovery of their adoption or of that unto which they are adopted Rom. 8. 23. Answ Further Paul saith we know but in part we Prophesie but in part 1 Cor. 13. 9. and so say I in the time of Prophesie man sees but in part and knows but it part Repl. Friend why doest thou here in thine ignorance like others to cover their ignorance wrest the Scriptures Paul sayes we know in part and we Prophesie in part and thou turnest it thus In the time of Prophesie indeed man sees but in part and knows but in part Paul do's not say in the time of Prophesie we know but in part but according as our Prophesie or Vision is so is our knowledge both but in
meer notion and trifle of the bloud of his Crosse and when ye cry down the Pharisees and Priests in their titles of masters fathers even then ye must cry up the same spirit in your selves thus have ye made lies your refuge and under vanity are ye hid and so strongly enchanted and deluded with the smoak and stinking savour that arises out of the pit that ye have shut up the Kingdom of heaven and none must enter but your selves in the midst of all your strong infatuations but the Lord laughs yee to scorn And thou who sayest all the forms of the Nations are idols and that all the Lords people who worship not with ye are Harlots and no locusts there are but the Priests which have been spread in every Parish of the Nations for hundreds of years for so thou sayest in thine answer the locusts are the Priests of the Nations spread in every Parish for many hundred years thou who seest no other locusts thou hast not heard the sound of the Angel thou speakest of which when thou doest thou wilt hear that the locusts comprehend more than the Priests and take in not onely wicked and carnal and false teachers among them but likewise all the wicked envious erroneous false Teachers Priests Prophets and Disciples as they call themselves in all other Sects and forms abroad in the Nations it being the smoak that darknes the light of the Sun and the aire and shuts all discoveries of God out of the minde and heart that begets and brings forth these locusts John speaks of and happy had it been and would be sure for the Nations if none but the Priests of the Parishes had been smothered and darkned with this great smoak so that the locusts surely are more than thou art aware of and the smoak that comes from the pit greater than thou art yet acquainted with and hence thou seest not how thou thy self art found in that which thou condemnest in the Priests even in nipping and devouring the tender grasse where 't is growing and springing scoffing at all that worship not in thy Temple too made with hand roaring in the midst of thy Congregations against many of the most precious Saints of God seeking in all the power of thy Father to bring all into a confusion and to make all the name of Religion a very scorn among all the Heathen as 't is at this day And thou who still pratlest at scoffing at the Doctrine of Christ when thou thy self art still scoffing at Christ himself seeking to darken his light and glory sprung up in many precious souls in the Nation but into the pit thou and thy brethren again must go and there be bound in chains and reserved against the judgement of the great day therefore away with all thy glory thy form sends out but a nasty smell the darkest Priests of the Nations whom thou so much deridest can see thine eye blinded by the God of this world and put out by the Philistines in thee and so read if thou canst but thou knowest never a letter of the book and Word of God yet look without and within and it may be thou mayest discern the smoak and where the locusts grow and live and that they are not many of the Priests onely but many of the Quakers too who are still breathing out of the bottomlesse pit a numberlesse number of evil thoughts murders errours evil speakings blasphemies all which defile the man Quest 26. What are the two witnesses and their prophesying in Sackcloath and their standing before the God of the earth Answ One witnesse thou hast within thee that when thou art in any measure calm and quiet in thy minde lets thee see thy covetous practises thy lusts and the uncleannesse of thine heart and the Hypocrisie and hardnesse thereof and that thy walking is a far off the walking of such who are indeed Ministers of the Gospel and that a light vain deceitfull minde rules in thee that hearkens unto in that stand lest thou perish in thy corruptions if thou minde that which witnesses against thy evil deeds and unto it yieldest obedience that will give thee an hint of the other and that is swift against thee Repl. All this instead of an answer is but another buffet of the evil one the witnesse thou speakest of is my friend still and no sooner do's Satan stir but he 's at hand to binde him and to stay his mouth and not the least covetuousnesse lust wickednesse do I finde arising in me but he 's ready to rebuke and to command a calm that I may hear his voice and he 's first and last my Saviour and witnesse still and the sealer up of all my comforts and joy the father that loves me has given me the bloud and spirit of his son to seal up all his promises and favours to me that by two immutable things in which it was impossible for God to lye I might have strong consolation Therefore away away with all thine accusations delusions sooner mayest thou turn the frame of the earth and heavens than alter the fathers minde concerning me in love look for these two witnesses in thy Soul lest thy high talk of a light within go out for ever in utter darknesse and thou be lest unto the destroyer as one of thy poor brothers almost was who Satan was like to starve and burn to death in body as well as in Soul but God raised him up in great love and grace restored him to his understanding sense and light and for a memorial to all generations commanded him to publish the foot out of the snare Quest 27. What is the new creature wherein the life and power of it stands and how ye came acquainted with it in your Souls Answ The new creature is he that is in Christ Jesus and therein his life and power stands and as we came to take up the Crosse and follow the light we came to be acquainted with it in our own Souls and who witnesse the new creature old things are done away which we finde thee loaded withall and no comming to the new creature but in and through the Crosse which thou knowest not being an enemy unto the Crosse and Ranter-like must talk and tell of Eden Paradise white stone new name Tree of life new creature new Jerusalem hidden Manna Repl. Behold still the figure of an unclean spirit no changeling like the mad Cow that gives a good Meal but plucks it down again with her horn so thou now and then speakest fair a few good words we have but the end still savours of the evil one and so like the Pharisee thou art one who sayest but do's not and a stranger to the new creature which commands all muttering murmuring accusing to cease he 's calm a Lamb meek and quiet peaceable and gentle apt to teach patient he can suffer no flesh to exalt it self that 's Antichrist whom he is come to consume and he
God are made and live That soul that is awakened and risen with Christ to live in the light of the inner world or new Creature and to slide from thence forth unto the darke world in the works of righteousnesse and true holiness is the soul that brings his Talent out of the earth it to improve Quest Who are they that hide their Talents in the earth to their condemnation Answ Men that sin away the light and Spirit or promise of the Father made out in their Spirits and consciences by the noble wisdome of God woing and importuning them within in the Center of their souls to turne unto the Lord and so love darkness rather then light to their owne condemnation or rather men who love to live below in flesh and sin and this creation or world rather than above with the Father and the Son making out love and truth and grace in their Spirits to bring them reconciled to God these are they who hide their Talents in the earth to their condemnation Quest Where is it and by what that God speakes unto man Answ God speakes unto man within there he stands in the gate of the soul and by many invitations woings operations which are as so many Angels or messengers of love and life he entreats men to come in and be saved as it is written Looke unto me and be ye saved for I am a God and there is none else This inward speaking of God is backed likewise with outward speakings from the heavens and earth and things that are made from the Scriptures which are a firme testimony and witnesse of the mind of God to man sometimes from Mercies sometimes from judgements sometimes from the words or mind of God put into other mens moneths All which varietie of witnesses declare the one will and mind of the Father which he is pleased more immediately to declare within by his owne voyce Quest What is that which unto the gentiles is manifest shewing unto them what of God may be knowne Answ It is the truth of the Deity or the eternall power and God-head which teaches them by the things that are made to owne and glorifie a Creator and so the unthankefull and stubborne are left without excuse Rom. 1. 20. 21. Quest. What is its operation in all from the rising of the Sun to the going downe thereof Answ The light and truth of the Deity which is manifested to and shewed in every man from the things that are made teaches every man to owne a God and to worship him and so to abstaine from evill and do good which operation being choaked and abused by most hence these wallow in the mire of sin and wickednes and superstitious vanities being given up thereunto by the Lord as a just punishment for their loving darkenes rather than the light of God Quest What is the flaming sword which turnes every way to keepe the tree of life Answ It may be the Administration of the Law within which as a light or flame shewes every man his sin and shame and so as with a sword cuts him off every way in the midst of his best actions performances and obedience from entring into life by his owne power Or the fierceness in the anger of God which turnes every way to keep every uncleance person and thing from entering into the Paradise of God to eat of the tree of life till it be washed and cleansed from its filthines as 't is written Rev. 21. 22. there shall in no wise enter into the holy City any thing that is unclean c. Quest What is the City which spiritually is called Sodom and Egypt Answ All the unregenerate world which are as Sodom and Egypt full of sin and wickednesse or the Antichristian formal Church which strouts it out with a shew of wisdome learning letter and History as if it were a well built City or a true Church of God but within is Wolvish Envious Dogged full of blood cruelty and persecution against Christ and every appearance of Christ in his saints This is the great City which spiritually is called Sodom and Egypt where our Lord was crucified And in her is found the bloud of Prophets and of Saints and of all that are ssain upon the earth In brief Egypt and Sodom are the kingdome of flesh and darknesse where Christ and the true Church are presecuted and crucified in Spirit Quest What is the language of Egypt Answ Egypt speakes nothing but bondage and warre to the people of God Egypt cannot endure that an holy Church should grow up in his dominions he will murder Abell or the innocent still Egypt is all for himself to manitaine himself in greatnesse and pompe and dominion in the world to rule and be a great potent Lord in the flesh If hee preach or pray or read or hear or appear sometimes as a seeming holy man yet all is ayming at his name greatnesse and credit in the world His heart cannot cleave to and love the Son of God He must persecute and devour the poor and needy in the earth This is the language of Egypt or that which Egypt declares Quest What is the cry of the wildernesse and what is the language of the wildernesse and whether thou wert ever in the wildernesse yea or nay Answ The wildernesse unto some is a state of confusion sin and death where God is not at all remembred minded or known The wildernesse unto others is such a state wherein the soul is awakened by the voice of Christ within to remember and mind the Lord and in the midst of all its confusions to cry and long and wait for his revealing coming manifesting And in this wildernesse I have been and here I have cryed been payned and the Lord hath heard my supplication and delivered me from my feares and brought me out into a wealthy place or into a condition of love joy rest and fullnesse in himself Further the wildernesse unto others is a condition of temptation which the Lord sometimes leades his people into to try and refine them and to make his might and power known in their preservation deliverance salvation Unto others yet the wildernesse is a condition of solitarines and retiredness of spirit where the soul is carried away from the fashions and practises of the world as likewise above the tumults rage and violence of the world sweetly to solace herself in her beloved and to walke in his way which is a way of peace light and holines The cry of the soul in this state of lonenesse is all for God and the will of God it s risen as it were out of the world and gone away from all other company to enjoy a fuller sight of the Lords beauty and to have a more exact communion with his Majestie And this is a wildernesse a gracious heart delights much to be in Quest What is the language of Canaan Answ In Canaan is heard the voice of peace love and meekenesse
may rebuke thee Though others cannot I can willingly let thee alone without persecuting imprisoning banishing I see all these things do but nourish Satans Kingdom in every dark form rather than pull it down and therefore I can pray for thee and do thee good and shew thee kindnesse and leave thee to stand or fall to the light of God in thee which is thy judge Rep. In the outside of thy paper thou callest me Priest but why is this name so odious to thee Answ Dost thou not know that all the Lords people are Kings and Priests The name upon any other account I own not The light within thee tells thee thou callest me Priest in pride and scorne Repl. In thy preamble thou sayest The just God of heaven and earth into our hands in our measures the just ballance hath committed wherein all my profession notion and comprehension is tried and denied Answ First thy just ballance thou gloriest in is not the ballance of the sanctuary full of the light truth word and power of God But 2. It is the ballance of thine own corrupt reason fancie dream full of flesh and self of thine own weaknesse blindnesse darknesse And so 3. This ballance is not committed to thee from the just God who abhors thy peevishnesse folly false visions but from thy father the Prince of darknesse he hath put into thy hand the unjust ballance of thine own wisdom which is enmity against God and every appearance of God And 4. in this ballance of flesh and fancie thou art found uncapable of weighing and trying the wayes workings of God in another And so 5. In the midst of thy comprehending others art thou comprehended and seen thy self and laid open to thy shame amongst the Heathen And so 6. Lastly the ballance that is just which comes from God hast thou lost and so hast nothing to measure and weigh things with which is accompanied with the Authority and light of God And hence all thy reply and answer to me is found to be airy frothy stuffed and filled with nothing but winde and scorn and so thou goest on and sayes Repl. My conversation is corrupt and life unsavory and I am one in nature with all the Priests of the Nation Answ Here thou beginnest to shew what thy ballance is being found presently in the corrupt will and life of the old accuser And here thou art but the mouth and tongue of Satan who is alwayes accusing and condemning when God is forgiving and healing That I differ from others in their corruptions is more through the Lords grace than my deservings And this grace of the Lord is that which leads me out of the wayes customes pride and pleasures of the world more and more And yet I cannot say I am pure without all sin and spot for then I should make God like man a lyar whose light word tells me otherwise and yet notwithstanding all the corruptions thou layest to my charge I finde the Lord through grace still forgiving and healing and warming mine heart with a strong thirsting after more of the power of godlines And this keeps me from scoffing at any thing I see in thee but the pride and folly which thou discoverest plainly which makes thee cry out I am rich full and have need of nothing and yet knowest not that thou art poore and blinde and miserable and naked and hast need of all things which if thou knewest would soon make thee meek lowly peaceable gentle doing good to all men even thine enemies which thou canst not do and so art not like the heavenly father Mat. 5. 43. 44. 45. Read that place if thou canst and weigh it in the just ballance and put in thy self in one scale thou wilt soon see how light thou art and how thy selfish carnall nature fights with the generous loving nature of God whom thou knowest not by living in his nature and spirit And so to the Questions Repl. In mine answer to the first thou scoffest at my saying Christ is the first principle of pure Religion and cryest out O shame of my profession who at the first would be at the Son the fundation in Sion and know not that which turnes the minde out of the earth and leads to Sinai There is a light which shines in a dark place which who are in it are in the welldoing and in their measure in the pure Religion and it who knows in it they see what the first principle is and know thee to be a lyar which light leads unto the day Star 2 Pet. 1. 19. Which light is before the day Star is come unto which is the Son and him who is come unto is in the pure Religion Answ From a principle are derived two things 1. The esse or being 2. The cognosse the manifestation discovery or knowing of a thing to be what it is Now according to both these Christ is the first principle of all pure Religion It 's he who begots and works it in the heart of man and so brings it into being and it is he who discovers and shewes what the pure Religion is and so brings it into knowledge and this knowledge is drawn from a sight and feeling of the work it self upon the heart and so to make some application of this to what thou sayest and wondrest so much at that thou wilt be religious and that in the best too even in that which is pure and that without the Son of God We see heare read what Christ saith of himself Mat. 11. 27. No man knows the Father save the Son and he to whomsoever the Son will reveal him and Iohn 1. 18. No man hath seen God at any time the onely begotten Son who is in the bosom of the Father he hath declared him and John 14. 6. I am the way the truth and the life and John 15. 5. Without me ye can do nothing surely then if there be no knowing of the Father no seeing of the Father but by the Son no coming to the Father but by this way and means no bringing forth any fruit any thing that is pure without the Son how comes it to passe that ye must needs begin your Religion below or without the Son Must thy dark minde consult with flesh and bloud to make thee Religious Or must we needs go to Sinai as thou intimates to make us first Religious Was not Paul there and what did hee learn but to glory in that which afterwards was his losse and shame Was he not a blasphemer injurious and a persecuter till the Lord had mercy on him and revealed his Son in him Surely methinkes thou mayest easily learn this lesson from what is written to make Christ the beginning of thy pure Religion to make him the mover the power the principle that first sets thy heart aright in Religion And this thou art compelled to say in thy confused reply That hee who is come unto Christ is in the pure Religion and so art
deceitfull above all things and knoweth nothing by nature of the spirituall things of God If thou hadst the Lord the just Judge in the midst of thy spirit quickened he would have shaken thee out of thy earthly heaven and digged up that root of bitternesse out of thine heart which springs from the bottomlesse pit in thee which root hath been spared through thine own indulgence to thy self as that within thee beares thee witnesse Repl. Thou tellest me The crosse is foolishnesse to me Answ It is so to reason in me but to faith it 's the power of God and the wisdom of God to thee indeed it is foolishnesse who instead of beleeving in the crosse of Christ makest nothing of the bloud of Christ shed at Jerusalem and so art fondly prying into the mysterie before the foundation be laid Repl. Thou sayest When I am searched into I am found an Alien to the ground of truth and yet through the pride of mine heart I said to such as I had formerly bewitched through my lies in hypocrisie that the questions were low and simple things Answ Thou I say art not capable of discerning either the truth or an Alien from it who hast no other ballance but thine own weak reason and dream to weigh things with As for my bewitching any through my lies let them speak and shew me what errour or sin or mischief I ever perswaded them unto If they came to me they were welcome if they are nearer to God 't is well if further off that 's ill I never did much glory in their company since I found them carried about with winde and fables As for thy questions thou seest I make a sober answer without bitternesse or railing though some of them I found alike and some of them I know not what This I know will grieve thee to see thy glory stained and slighted never so little seeing thou art the Pharisee that gloryest in thy questions Repl. Thou sayest The least measure of the life of the kingdom is hid from me Answ The life of the kingdom begins in the crosse of Christ since this hath had it's power in me to my crucifying and slaying in any measure I have found the life of the kingdom springing up and in this kingdom I have some measure of righteousnesse peace and so it is not altogether hid from me But thou rebellious wretch where wilt thou begin to enter into the kingdom where life is who lookest upon the crosse of Christ as a foolish thing and makest his sufferings and crucifyings in the flesh no crosse no part of his crosse and so swine-like tramplest under thy feet the precious bloud of the Son of God and makest it veil to thee so knowest not where life begins though the crosse of Christ without in the flesh and history thou mayest read and learn exactly too and yet not begin the life of the kingdom without the vertue and power of it crucifie thy self and flesh and arm thee with the minde of Christ to empty thy self of all thy glory and to humble thee at the feet of God to death as Christ did Repl. But thou sayest I use my tongue and say the Lord sayth when I have nothing but the letter and harlot-like trim my self with it and sit in an high seat in my imaginations even above the seed which by the fowls of the aire is devoured Answ The letter of the Scriptures being a declaration of the minde and love of God to man I look upon as one of the choice vessels of the Lords sanctuary and the flesh body and sufferings of Christ to purchase and make peace for us I look upon as a vessel without which the Lords sanctuary cannot be furnished with the Oyle of life or the beginnings of salvation This letter concerning Christ especially together with all the rest of the Scriptures I look upon as a precious mercy and light unto the Sons of men And yet all this without the meaning and fulfilling of Scriptures in us and to us by the anointing of the spirit availes nothing unto our salvation and inward consolation so that letter and history joyned with the spirit of the Lord opening and sealing the meaning and substance to my spirit is the Word of the Lord to me And friend this tongue of mine which thou sayest I use was given me to this end to use against all such as shall no lesse than commit fornication with the letter when it seems to favour their weak imaginations and formes but yet cannot endure to unite with the meaning and mystery couched or vayled under the letter And thus it is with the Quakers in their carnall tremblings Cattle of Tythes Priests the word Master Father the titles of thou you yea nay and the like In these things their souls are drunk with the letter and made they are against all interpretations and meanings put upon the letter though by the Lords spirit but in the great things of Christ and resurrection and judgement and heaven and hell after this life here the letter is prophanely trampled upon slighted abused contradicted and their fancie meanings and sensuall interpretations must be all the Scripture in such matters and so sometimes they are glorying in the letter but cannot endure the meaning and fulfilling at other times they are glorying in the mysterie and meaning but cannot endure the letter See here friends what a nose of wax as the Papists call it ye make of the Scriptures of truth and how they are wrested by you as by all other dark forms and professions onely to uphold your golden image that your own fingers have made This I cannot passe by in you with silence neither that high seat ye seek to creep into even the seat of God crying out lo here lo there I am Christ I am wise I am perfect without all spot All this is so manifest against both letter and meaning of Scriptures that though I should hold my peace the stones in the street would cry out against you And so thou who sayest I harlot-like trimme my self with the letter take heed how thou harlot-like trimmest thy self with Gods glory that others may ignorantly worship thee for God who art a poor broken idoll And take heed how by talking of a light within which I own in it's place thou prophanely despisest what is written in the letter seeing that also is a light that shines in a dark place and so to be owned of us too And take heed how in thy high-flowen lofty spirit thou be not found in that which thou condemnest in another viz. among the fowles of the ayre seeking to devour all the precious seed of God that is sown in any form or people besides thine own Repl. But I would deceive such thou sayest who are going right on their way Answ If by way thou understand a following of Christ in the way of life such I cannot deceive for no man can pluck such out of Christs
judge any thing in thee but what falls under the condemnation of the light and truth of God and though thou pretendest to a fulnesse of light and knowledge yet I finde thee low and dark by thy frivolous answers which thou givest to what the Soul is what the two witnesses are what the first and second resurrection is what the day of judgement heaven and hell are and many other things propounded to thee which I finde thee unable and unwilling to make out the truth of and therefore art thou angry that thy weak building is so much as questioned And yet thou knowest the Apostles counsel is to us all that we should be alwayes ready to give answer of the hope that is in us with meeknesse and fear but thou having no hope but in this life thy heaven and happinesse here art judged of all men to be most miserable according to what the Apostle saith If in this life onely we have hope in him we are of all men most miserable And so thou miserable wretch art loath to be questioned though thou send questions by the scores to other men Repl. But thou seest mine intent thou sayest I would not have my deeds of darknesse reproved Answ If thou hast received wisdom and power to reprove in the name of the Lord do it as sharply and bitterly as thou canst for let the righteous smite me it shall be a kindnesse let him reprove me it shall be an excellent Oyl which shall not break mine head But to thee I say have a care thou take not the name of God in vain for the righteous one I do not finde in thee reproving seeing thou canst not do it in the patience and meeknesse of Jesus Christ. But thou sayest Repl. Is not that the honour which is given to all the Saints to execute judgement upon the Heathen Psal 149. 6 7 8 9. And all that know not God are Heathen and he that sins hath neither seen God nor known God 1 Joh. 3. 6. That which cleanseth man leadeth man to see God The pure in heart see God and Canaan was a figure of the spiritual rest c. Answ Friend wert thou in the meaning as well as in the Letter of these Scriptures thine eyes would be in thine own head not alwayes abroad like an Heathen in the ends of the earth and so thou wouldest judge and excute vengeance upon the Heathen or carnal man in thy self and then be in a fit posture of wisdom to judge the Heathen or carnal men without bearing witnesse against all their railings and revilings both in thy words and deeds But to look a little upon the places noted by thee This honour have all the Saints to execute the Lords vengeance by the two edged sword of his Spirit upon all the Heathen But thou art found to thy dishonour judging the Sons of God and the Daughters of God to be Heathen and so thy sword is drawn against the Lords anointed ones not against the Heathen And as for the binding of their Kings with Chains and their Nobles with fetters of Iron which shall be the honour of the Saints to do I finde this Scripture not yet eminently fulfilled in spirit and power some outward binding I have seen fulfilled in our own land but the firm real strong binding and limiting that shall be by the reigning of Christ in power and great glory in his Saints this shall asswage the malice and rigour of the Kings of the earth against the Church and make them stoop and bend and be willing to bring all their glory to her because they shall see and say the Lord is in you of a truth This day of the Churches power through the presence of the Lord in her in much wisdom knowledge righteousnesse and love to binde the Heathen and their Kings I finde dawning and the desire of all Nations is not far off But yet through the Saints violence and rage one against another in their several forms and imaginations evâ—ry one making hast to have the Crown and Honour of the day to himself â—â—â—t looking so much to the coming of the Lord as to his own advancing above all others of his brethren watching rather upon one anothers infirmities than upon the appearing of the Lord in one another through this weaknesse of the Saints and too much indulgence to their forms I finde the great day of binding to be retarded and prolonged yet the Vision is for an appointed time he that shall come will come and will not tarry And had we but a little more faith patience and quietnesse in our spirits we should soon see the Lord and his salvation Therefore stand ye still and be silent O all flesh wait upon the Lord and he shall bring forth thy righteousnesse as the light and thy judgement as the noon day It is his nature his power in the Saints that must bind Satan and all the wicked ones of the earth If man onely binde and kill and slay this worketh no deliverance no settlement no peace as we see at this day But when the Lord shall binde and slay and put in prison our enemies then we shall have rest and joy and quietnesse in our habitations Therefore as Bellarmine said when he came to die after all his study and labour to advance free will and mans merits that it was the safest way onely to rely upon Christ so say I after all our vain study and labour each to draw Disciples after himself to make his name and side great and strong the best and safest way will be for every one to rely upon the Lord and to think soberly of himself according as God hath given to every man the measure of truth and faith and then we shall begin to Judge the Heathen indeed and not thus shame our selves before them by our envy and railing and evill speaking one against another Repl. Further thou sayest all that know not God are Heathen and he that sins hath neither seen God nor known God Answ And so say I all that know him not in some measure of light and love are heathens and he that is in bondage to corruption that sins freely and willingly he hath no true sense nor saving knowledge of God upon him or in him and yet through infirmity temptation and weaknesse a Saint who hath a sweet taste and sense of God may be found in that which is sinfull though this man will by no means allow or approve of sin As Paul saith the evill which I do I allow not Repl. And thou sayest that which cleanseth men leadeth man to see God the pure in heart see God Answ All this is truth That which cleanseth and purifieth and leadeth to a sight of God is one power one pure spirit and by cleansing out what is contrary unto it self and making it self plain which is pure it leads the soul according to it's discovery into the spirituall rest where it satiates and fills it self with
of the flesh I live and so my latter end is worse than my beginning Answ Though thou say so yet know that I have found out sin by sin and it was well that God did awaken me though by sin It may be thine eyes see not what this means though thou art the seer Further know though I am vile in one sense yet not guilty in the sense of the world neither acquainted with many of those things which they falsly lay unto my charge where I am guilty I have grace in me to trouble me to humble me to groan in me for deliverance to make me more vile then thou canst make me and yet to keep me from returning into Egypt again but to wait for a full power to sin no more which if it might be in thy sense I should be glad but in the sense of the Scriptures I know it shall be made good and what that is thou canst not learn but by enjoyment Repl. And the baptisme in the death of Christ thou tellest me I do not witnesse neither a planting into the likenesse of death for the Crosse of Christ thou knowest not neither doest in it live by which thing this baptisme into his death is witnessed Answ 1. I finde thee still full of condemnation and yet Christ saith he was not sent to condemne the world Joh. 3. 17. but that the world through him might be saved 2. With me it is a very small thing that I should be judged of thee or of mans judgement yea I judge not my self but he that judgeth me is the Lord. 3. Thou Hypocrite first cast out the beam out of thine own eye and then shalt thou see clearly to cast out the moat out of thy brothers eye 4. Remember the death of Christ the Crosse of Christ when thou passest under thou wilt finde work enough at home but thou hast spared thy self pitied thy self slain the just one that thou mightest live and reign thou hast cried out let him be crucified that I may live in his stead and say I am he Where the Crosse of Christ hath had its power there the first man is condemned flesh withers the poor Soul is ashamed of his works and sins But thou art full and rich and high and sayest I am not the man I never Crucified the Lord of glory Judas thou knowest suspected not himself and in this Traitor see thy self and know thy own spirit 5. If I am not as I long to be yet I see the bloud of Christ cleanseth me from all my sin the Crosse of Christ makes me not to spare my self or sin I have Jesus who was dead but is alive in me making void all my glorying in flesh and bloud and he is bearing witnesse to my Crucifying and to his resurrection which is my glory And though thou a man charge me with folly yet he the true God declares me just in himself and he goes on Conquering and to Conquer and what he sees amisse in me he will tame subdue and bring under and tell thee to thy face thou art a Satan is not this a brand plucked out of the fire Therefore friend do not thou fansie a perfect knowledge of the Crosse and yet remain a stranger to the Crosse by living out of the vertue and power of it which makes all flesh as grasse and to wither as the flower of the field It is Christ in me that is my glory and his life in me springs out of his death and mine and makes void all my glory and he by his bloud and power sets me free from the condemnation of sin and the Law and he keeps me alwayes in his eye and he searches my errours and failings out to nail them to his Crosse As for that place thou quotest 1 Joh. 1. 5 6 7 8 9. look upon it better and take the tenth verse too in thy minde and see how thou canst have sin and no sin for so the Apostle saith plainly in all the Saints there 's no sin and yet there 's sin in all otherwise we make God a lyar and his word is not in us Neither is this to plead for sin as thou sayest for there 's a vast difference between saying such a thing is and such a thing out to be That the Saints have sin is a truth written in Scripture and in every mans conscience for there is not a just man upon earth that doth good and sins not But that the Saints ought to have sin this the Scripture cries ought against and calls upon us to purge out more and more therefore be not alwayes catching and snarling this is not a Christian practice but let thy sin go thy exalting of thy self go and it may be thou mayest finde out the Crosse of Christ a little more exactly yet and learn better what it is to be Crucified with him and so mayest eat of his flesh and drink of his bloud Thou tellest me Repl. I know not the one baptisme which by the Spirit is witnessed which baptizeth into one body 1 Cor. 12. 13. in this body is no sin into it no deceit enters every sin that is committed is without the body Answ Thy prating words cannot make void my glorying in the Lord to thee I say the one spirit I have which witnesseth the one baptisme which is one in all the Sons of God bond or free The spirit is one the baptisme one the body one but the Members are different and have all need of one another and therefore ought not to murmure or make a rent because every one is not an eye an hand a tongue as thou doest and so sinnest within the body and committest fornication with thy self but a Member against the rest of the body making the body a Monster even all one Member not all the Members one body that thou thy self mightest be head and Members and all and so thou who makest a rent from Christ and a rent from his Members what doest thou but make a division in the body and commit sin within the body crying out of one Member he 's a Baptist of another he 's a Presbyter of another he 's a Prieâ—t And so thou ownest not every Member in its place and lookest not upon that baptisme which is one in all the Sons of God But when thine eye is open to see this thou wilt own a Member though low and weak and love a Member whoever he be and thou wilt seek to draw him indeed more into the Unity to rejoyce more in the Lords works than his own and yet thou wilt leave him in the variety to be usefull in his place to other Members of the body But all this thy great wisdom comprehends not And whereas thou makest as though every Member of Christ were free from all spot and sin because every sin that is committed is without the body 1 Cor. 6. 10. By body in that place is meant the outward Fabrick of every man in particular which ought
and women thou sayest a Minister must be Hospitable but how and with what thou knowest not give he must but wherewith to give he must not have All Tythes maintenance set wages gifts that 's Antichristian All rewards either from God or men that 's Balaam-like as thy wisdom calls it and yet the man must be Hospitable But let him preach and trust God for maintenance And so say I too Let Ministers preach the Gospell be instant in season and out of season beseech men to be reconciled to God not to this or that form custom tradition or outward societie but onely in the will of God unto God and the truth of God and the people of God in all fellowships scattered up and down the world Let Ministers do their duty and trust God for their maintenance who in the midst of all the peoples murmurings against this grievous burden of Tythes doth still make provision for his Ministers in the Nation God who takes care for Oxen takes care for those who tread out the Corn who break the shell and dispense out the word aright unto the people though the envious hard-hearted world every where repine and murmure at this provision which the Lord makes Repl. But this thou sayest both is a taking of that which another hath painfully laboured for Answ And yet this by wise men is looked upon as no oppression Tythes being a peculiar property that no man can call his own but he to whom the providence of God and the wisdom of the Nation hath given them and though it be out of anothers labours yet all Rent Customes Taxes Use are the same payes out of other mens ventures labours paines and yet the taking of them looked upon as no such grievous oppression and sin as the taking of Tythes though with much moderation by a Minister But thou sayest Repl. Let the prisons in England judge of the Priests Hospitalitie who cast the Saints into prison some prisons have five some ten twenty twenty four of the Children of God in them Answ This I own not the putting Saints in prison especially if it be for conscience towards God those who are guilty of this have a sad account to make But yet it is not the suffering but the cause that makes the martyr A man may suffer much endure much hardship grief bonds yea and death too and yet not suffer as a Christian with Christ nor for his sake and if any suffer thus what glory is it For a man may suffer as a Murderer as a Thief as an evill doer as a busie body and that many thus suffer it 's apparent And so it behoves you to be well advised for what ye suffer before ye glory too much of your sufferings as Saints But thou comest to tell me to whom my Hospitality reaches Repl. First to mine own back and belly who live in excesse and scorn such as do not then to feast Drunkards Ranters and prophane persons and to spend the time in laughter mirth folly vanity c. Answ All this is but the devise and vision of a Quakers spirit as for fine cloathes and feasts and carnall merriments I have seen vanity and madnesse in them and can be as well content without them as the strictest Christian Neither hath any company or people at any feast or meeting been so welcom to me as the Son of God As for Ranters and Atheists and men that under a conceit of being above ordinances Ministers and all worship of God have lost all Religion and appearances of grace take all those to thy self for these usually are the people that go to the making up of thy foolish building Further thou tellest me Repl. My moderation freedom and enlargement in matters of Tythes will not colour over my deceit Answ Yet all thy railing lying envy shall not make me forget my moderation and freedom in this matter or make me guilty of that deceit pride fulnesse excesse vanity thou layest unto my charge Neither shall all thy fury against the Priest-hood provoke me to plead for any of the carnall false Priest-hood who preach for lucre gifts and rewards or the like All that I aime at in pleading for the Ministery is this to make this out in thy conscience and I know it is evident there already that God hath still a precious seed in the Ministery that in our age and ages before there have been and still are some in the Ministery that have been and are precious lights unto the Saints of God men that have stood up boldly against the idolatries superstitions inventions and sins of the Nation in their time according unto their measure of grace These are men whose weaknesses the Lord covers and whose spirits he still keeps up to commend the truth to every mans conscience in the sight of God These I have seen a strong Angell protecting and providing for and all the Ministery fare the better for their sakes These are men whom the Father pleads for And though I finde too much folly selfishnes in the best of us all yet look upon any form or way in the Nation and there you may finde the same and see we have all cause to put on patience meeknesse brotherly kindnesse charity to be subject one to another in love and to walk humbly and meekly with our God And though ye are a people that are risen up above all and pretend to a light that is infallible in every particular and to an estate free from all remnants of sinne yet I know and am perswaded by the Lord that both the light within and the light of Scripture makes it out plain to your conscience that in many things ye are dark ignorant doubtfull selfish high-minded carnall and so walk as other men And though I know you 'l say the new man sins not and ye are dead indeed unto sin and the bloud of Christ grace of Christ have purged away all our unrighteousnesse and we are as God is and as Christ is in this present world All these and the like I know are high expressions of the Saints freedom dignity and honour yet they never make use of these and the like Scriptures to any other end or purpose than to set forth what they were in Gods account grace and favourable acceptation and to comfort and encourage one another in the midst of all their weaknesses and infirmities with the new birth the new man the work of God upon the heart within in which is all the fulnesse and happinesse and compleatnesse of a Christian in this world This is the use they made of such Scriptures to highten the grace of God and to further their glorying and consolations in the Lord And yet in their flesh they saw no good thing and in themselves they were conscious of errours and sins enough to be humbled for whilst in this body of clay as we see in Job David Paul and others of the precious ones of God And so to
abound God forbid if Christ have suffered for me and in me its high time for me to suffer with him and to arm my self with the same minde and this is the dying to sin and the sinning no more when the Soul bears witnesses against it and walks out of the reign and power of it which reign of sin is that which the Scripture witnesses against Answ Further Iohn wrote to such who were not come through the confession to babes young men and fathers Repl. Then by thine own confession he wrote to all sorts of Christians to make confession of sin why then doest thou hide spare and cover thy sin What neither babe nor father nor young man Where art thou neither in the vvorld nor in the Church Monstrum horendum Surely if ever God awake in thee he 'l despise thine image and bring thee to Sion by weeping crosse and then he 'l remove this stumbling block out of thy way and shew thee this thine opinion is but an old errour raked out of the dunghill of Hell sprung up afresh in this iron age where the love of many waxes cold and so thou wilt learn to tremble prepare thine heart by brokennesse of spirit for the lofty God to dwell in and so he 'l be mercifull unto thine iniquity and remember thy sin no more Answ Further Iohn wrote to some who knew all things 1 Ioh. 2. 20. and so were out of the knowledge in part Repl. The Unction indeed reveals the deep things of God and so gives us an understanding to know him that is true by our abode in him and so teaches all things that are freely given to us 1 Cor. 2. 12. all things that the Lord gives all things necessary to know all things that pertain to life and godlinesse credenda agenda all things to be believed of us and done by us and that in such a clearnesse that the Soul knows 't is not deceived and so we are taught to know our election vocation justification sanctification regeneration adoption c. we are taught to believe hope love be patient penitent obedient we are taught to deny our selves to lose our lives to let all go to come and follow Christ in the new creature and so we are taught according to our measure to set our affections above to live in Heaven where all our treasure is these and the like things the Unction teaches us still limited to the things freely given to us and yet there are secreta Dei the secrets of the Lord which man cannot see and live the secrets of the Scriptures the secrets of nature the secrets of the times and seasons which man knows not but the father onely canst thou see God God in his glory canst thou behold the ballancing of the Clouds the wondrous works of him who is perfect in knowledge poor vain man who art darkning the counsel of God by words without knowledge canst thou see the Ordinances of Heaven or set the dominion thereof in the earth canst thou by all thy search finde out these things in their perfection therefore why doest thou vaunt thy self vain man would be wise though man be born like a wilde Asses Colt remember that knowledge puffs up but 't is charity edifies knowledge perverts but wisdom keeps thou hast so long fed upon the Tree of knowledge that thou art glutted and darkned by it and even poysoned to death with thy great knowledge for as too much light destroyes the sight as well as too little there must be debita distantia a due distance even so knowledge without charity and prudence to keep a due distance between God and the creature presently destroyes and may as soon be too much as too little and so as some perish through too little so many through too much knowledge Therefore remember what the spirit sayes of the wise Gentiles professing themselves to be wise they became fools Rom. 1. 21. and so let no man deceive himself if any among you seem to be wise let him become a fool that he may be wise 1 Cor. 3. 18. and if any man think that he knoweth any thing he knoweth nothing yet as he ought to know 1 Cor. 8. 2. consider these things and be not thou wise above what is written and given and revealed unto thee lest thou perish among the wise Greeks and Jews and the Disputers of this world Further after a little prating and railing which is very natural to thy generation thou answerest more yet to confirm thy perfection and sayes he that do's righteousnesse is righteous as he is righteous to which I say he is so so far as he do's righteousnesse and righteousnesse cloaths him even so far he answers the patterne and has the righteousnesse of Christ in him walking not after the flesh but after the spirit Answ Further thou sayest as he is so are we in this present world 1 Ioh. 11. 17. Repl. So far as he is received in us and dwells in us so far we are as he is in this present world seeing we can be no more than what he is in us and we in him for he is all in all Further know that as there is a similitude so a great dissimilitude between Christ and Saints for both I own according to what I have seen and heard in him as for the similitude or likenesse in brief take in these particulars First his Father and our Father his God and our God are one his spirit and his anointing and the spirit and anointing in us are one even the same in nature though not in measure Further his light life our light and life are one in God and so our life is hid with Christ in God then he 's a King Priest and Prophet so are we according to his springing up in us made Kings and Priests and Prophets unto God he ha's Union and fellowship with the Father so have we I in my Father and you in me and I in you I pray that these all may be one as thou Father art in me and I in thee that they may be one in us and according as this onenesse is manifested which is our life so we have fellowship with the Father and he with us Further Christ was humble meek lowly patient holy harmlesse undefiled separate from sinners so we according to our grace have received the same thing for nature and truth still that was in Jesus though our measure be not the same Further he made it his meat and drinke to do the will of God he was alwayes going about and doing good and this is the work of Saints as we have opportunity let us be doing good Further he was hated persecuted denied blasphemed mocked scourged a man of sorrows and acquainted with grief so are the sons of God more or lesse under a taste of all these in this world being still called to suffer before their Crown and though not in the same measure that Christ suffered yet the
Crosse both within and without is the same as he was hated persecuted crucified so are we according as 't is given unto us from our heavenly father as he was dead to his own will and alive to his fathers so are we according as we have power and life from the father given to us in all these and the like there is a similitude between Christ and his Church they are of his bone and flesh one every way so far as he and his father are pleased to lead them forth into it and this was that which Christ prayed for Joh. 17. 21. 22. and Paul spake of Rom. 8. 29. and desired to live in Phil. 3. 8. to 15. and this Iohn witnessed when he said as he is so are we in this world behold your likenesse friends all ye the Lords portion and challenge as much as ye will or can in this matter so as it flow from light and truth accompanied with humility and the fear of the Lord and ye cannot anger the Lord his spirit nor his son but withall be not high proud lofty there is a dissimilitude to as well as a likenesse between Christ and his Church First He 's the father of all God over all the fulnesse of the God-head dwells in him bodily This is no where said of the Saints though they partake of the nature of God and of the fulnesse of God according as their being can receive yet they are not the father they are not the God-head neither in fullnesse nor part no friends away with such blasphemies this is a Babylonian that sayes I am and there 's none else besides me a false Prophet that cries out I am Christ an Antichrist that sits in the Temple of God as God away with this conceit we are creatures still poor nothings drops of the bucket compared to the incomprehensible Majesty Further Christ was anointed with the Oyl of gladnesse above his fellows above measure but we are anointed in measure according to the gift of Christ we have no more than we receive by the grace of God I am what I am Further Christ knows our thoughts afar off and is acquainted with all our wayes there is not a word in my tongue but loe thou knowest it altogether Christ knew from the beginning who should betray him and he saw the thoughts and carnal reasonings of the carnal dark world but what do's poor man know though the Quaker is bolder then all his fore-fathers he knows a man as soon as ever he sees him and whether he be a Saint or a Devil though the man discover not himself by word or action yet the Quaker knows him and all that he may be as Christ is and yet the Apostle sayes what man knows the things of a man save the spirit of man which is in him 1 Cor. 2. 11. and the Apostles knew not the Traitor but they were low then and so art thou friend in this thy dream for Christ sayes ye shall know them by their fruit and ye shall know my Disciples by their love so that our knowledge of others is by observation fruits and appearances of things in the outward man or by special revelation and discovery from God otherwise all other mens spirits are in the dark to us we have not a vision of their hearts afar off we know them not before they are born we know not the way of God in their spirits till it be written upon their fore-heads and so are not as Christ is in this respect Further Christ â—lwayes spake the truth was alwayes free from errour never in the least errour nor in the least deceived where 's the man besides that can challenge this unto himself who can understand his errours though so far as we are lighted by the Candle of the Lord so far we are led out of errour and all delusions but he 's the original truth and we receive from him as he is manifested so we have the truth no farther for he 's the truth lo still a difference which should teach us all to be humble meek and low Further Christ created all things all things were made by him and without him was nothing made that was made and Christ preserves all things by him all things consist and he upholds all by the word of his power where 's the man that can appropriate this power unto himself hast thou an arm like God canst thou make a new body or quicken an image with a Soul and make life appear canst thou retain the spirit of man or beast when the Lord commands it away I know there are that will attempt miracles and wonders but all vanishes still nothing is for ever but what the Lord do's let this teach us to fear before him knowing that 't is he who made us and not we our selves we are his off-spring and by him we have life and motion and all things Further Yet Christ was the onely begotten son of God the first-born his son by nature begotten by his power and brought forth by a Virgin but we are the sons of God by grace if we speak of the Saints nature do's not make us sons but the new birth the regeneration without which there 's no entring into the Kingdom of God Further Christ he 's the husband we the spouse and though the husband and wife be one yet the head of the woman is the man I speak of Christ and his Church he 's the man the root the head still and he 's the King we the subjects he the vine we the branches he 's the Lord and Master we the servants he 's the fountain we the streams he 's the father we the sons he 's all in all we are nothing in all this I hope I do not lessen the glory of Christ the Lord nor of his Church his Saints neither do I sad the Souls of any but such as are lifted up to forget their Saviour therefore come away friends glory as much as you will and can in your greatnesse and glory there is a likenesse between Christ and Saints that they be filled with joy and rest and abundance of consolation yet withall there 's an unlikenesse to Christ is infinitely more above us all than all the men in the world above the lowest creature therefore away away with somethingnesse self-glorying this is enough for the world to be proud and high-minded but let all the Lords people be content to lose their lives themselves their excellencies gifts Crowns throw all down at the feet of the Lambe saying thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created and thou high big flesh that sayest thou art as Christ in this present world without the least darknesse the least sin when thou knowest not the ground why he was and could not but be without sin and no man so as he whilest in this house of clay he was
there 's a kinde of infinitenesse in it which all the world cannot satisfie and therefore the man was a fool that said Soul take thine ease because thy Barnes are full and yet notwithstanding this kinde of infinitenesse in the Soul as being restlesse till it return to God yet it cannot be infinitenesse it self it cannot be the first-born for of whole man it 's said whereof the Soul is the most noble part indeed what is man that thou art mindfull of him or the Son of Man that thou regardest him thou hast made him a little lower than the Angels Heb. 2. 6 7. man you see is inferior unto the Angels much more inferior unto the Son of God seeing the Angels likewise are his inferiors and therefore when he bringeth in the first begotten into the world he saith Let all the Angels of God worship him Heb. 1. 6. so then if Angels are inferior to Christ and men inferior to Angels surely the Soul must be far below the first-born and farther though the Soul be the seat of Christ and Christ be hid there as treasure in a field even in the innermost room of the Soul yet the Soul cannot comprehend the infinite Majesty so Christ in his Divine essence or being much lesse can it be Christ who is God over all blessed for evermore and though there be indeed a blessed Union and fellowship between Christ and an holy Soul yet still there 's a vast difference between the essence or being of the Soul and Christ the one being still a creature the other the Creatour of it thou mightest with better colour have called the Soul the light within and that likewise thou givest an hint of and this I say has more light in it than the former seeing Solomon sayes the spirit of man is the Candle of the Lord searching all the inward parts of the belly but yet the Soul comprehends more than this light and cannot be this Candle neither seeing the Candle may go out but the Soul remains still I say the Candle may go out Prov. 24. 20. the Candle of the wicked shall be put out and how oft is the Candle of the wicked put out Job 21. 17. but the Soul of the wicked can never be put out but their light may But what is the Soul then To make some answer to the question because it is mine own The Soul is a most noble power a living being an essence that quickens the body and yet dies not sleeps not when the body dies and sleeps but returns unto God who gave it this Soul is a little Map of the great world and makes man a little world for in his Soul is comprehended the life of plants the sense of beasts the reason of men and Angels this Soul quickens and makes man a living creature a sensitive creature a rational creature being the seat of life sense motion operation understanding reason and light in man and this Soul in the spiritualty of it the immortality of it the immensity of it not being satisfied without an infinite good and the rationality of it in the powers of the minde reason judgement will memory fancie appetite and affections in all these it 's a lively figure of God himself hence man is made after the image of God in an appearance according unto his capacity answerable unto the Divine Maiesty though still infinitely far short of what God is in his incomprehensible being who is the life of our life and Soul of our Soul called the father of our spirits in this Soul of man or in the spirit or minde of it as the highest power when 't is regenerated and resigned up lives the great King manifested here he dwells as in Mount Sion here he delights to be as in his Temple here he lives and moves and walks and feeds and takes pleasure in his own works and here he begins that life of righteousnesse joy peace rest glory which shall endure world without end and in this Soul of man un-enlightned and un-renewed Christ lies hid and is as one dead and unsavoury unto the Soul and so the Soul is in darknesse weaknesse sinfulnesse sorrow fear bondage and many times in beginnings of Hell and saddest woe for evermore and yet the world and those that perish for ever have had many times such glimmerings and such stirrings after God and good things such wrestlings between the 〈…〉 their own reason and common light and conscience as being despised and trampled upon hidden crucified and smothered in their earthly mindes provoking God thereby to give them over as a just reward for their unthankfulnesse I say they have had so much light as being rebelled against shall make them inexcuseable before the Lord at the sad hour of account and judgement Quest 16. What is the saving and losing of the Soul and the state of it after this life Answ Christ said what is a man profited if he shall gain the whole world and lose his own Soul or what shall a man give in exchange for his Soul Math. 16. 26. the Scripture is plain would thou have a meaning to it is the Scripture a parable to thee yea to all vultures eyes venomo us beasts Repl. Would such an answer as this have pleased thee wouldest thou not have cried out aloud behold what bitternesse what darknesse is here Friend how has Satan still filled thine heart with lying vanities in dreaming of perfection and yet art altogether a stranger even to common humanity much more to that sweet spirit of love whereby the grace of God is manifested I know the Scriptures are a parable to vultures eyes and venomous beasts and so they are to thee as appears by thy gall and wormwood thine ignominy reproaches thou art pouring out upon thy brother and that for asking a reason with much sobernesse of the hope that is in thee I know this is the nature of those who say they are Disciples Prophets but are not being found liars to cry out loe here loe there come and follow me behold he 's in my secret Chamber in my holy form and way and all that believed not are judged condemned and given over unto the Devil Pope-like Antichrist-like but to passe to what follows to see how well thou art acquainted with the saving and losing of the Soul Answ Further all that believe in the light of Christ it leads to the knowledge of Christ the redeemer of the Soul which they that deny the light cannot see and so the Soul abides in condemnation and this is the saving and losing of their Souls and state of it after this life Repl. By this it appears by thee that the saving of the Soul is as much in mans power as the losing of it and yet Christ sayes to you it is given to know the mysteries of the Kingdom of God but to them it is not given Math. 13. 11. and thou hast hid these things from the wise and prudent and hast
revealed them unto babes and the election has obtained the promise but the rest are hardned this is an hard saying who can bear it but the true seed and yet foolish wise man will teach God what to do thou hast indeed power to lose thy Soul but power to save it without grace and the new birth thou hast none and thou vain man who art loth to fell all away to lose that part of thy life and self which lies in the dream of thine own power to believe and freedom to embrace grace as well as to deny them now thou art in the way to lose thy life and Soul for evermore and yet still I say there 's so much power given the Creature as shall leave him inexcusable I know he who believes is led to Christ his Redeemer and the saving of his Soul is by the springing up of his life and grace in his Soul who is a vvell of water springing up into eternal life and he who believes not is a stranger to Christ the Redeemer of his Soul and this saving and losing is everlasting but still the power to believe and be saved is of God Eph. 2. 8. by grace are ye saved through faith and not of your selves it is the gift of God and as for the saving and losing of the Soul for ever if it be thy faith and thou canst bear witnesse to it as a truth thou hast seen of God why then doest thou hide thy self and mince the truth as if it were not a thing to be owned by the sons of men the rest of that answer is spent after the old form in accusations by the accuser thy father Quest 17. What is the difference between the Soul and the spirit which Paul prayes may be sanctified Answ As the spirit is received which sanctifies the difference is brought into unity and they are perfected to serve the Lord in one with the whole heart and Paul was a Minister of the word which pierceth even to the dividing asunder of Soul and spirit Heb. 4. 12. Repl. Still thou art dark about the soul or unwilling to discover thy darknesse and so thou canst say nothing or that which is little unto the question when the spirit is received which sanctifies thou sayest the difference is brought into Unity and they are perfect in one yet still to us there 's soul and spirit and this spirit in us is not the spirit of God which sanctifies as thou dreamest as if the spirit Paul speaks of were the spirit of God which sanctifies the soul of man and so brings the soul into Unity with it self no friend Paul speaks not of Gods spirit which is holinesse it self but of a spirit which needs sanctification and between this spirit in man and the soul of man it seems there is a difference and therefore he prayes that both may be sanctified but this difference thou knowest not I know the soul is a spiritual thing and cannot be divided into parts and powers as being one single entire essence but unto us there 's the understanding part the minde the eye of the soul the seat of reason and light and the will which is the observer of the minde looking to be taught by it as a power obedient and willing to act as it directs counsels and commands and there 's the inferior parts the appetite desire affections which are as perturbations and motions in the soul leading it out into love joy anger peace fear or the like all these as sanctified by the Lords spirit are brought into this Unity to be all servants unto his minde and will and this spirit of the Lord as 't is received more or lesse so it more or lesse ends the quarrel between God and us in the lusting of our spirits and souls against God and makes peace and brings all into Unity and so is that word which pierces even to the dividing asunder of soul and spirit this drives away the ignorance vanity weaknesse and enmity which is in the highest and purest part of mans soul his minde which is usually taken for the spirit called the spirit of the minde Eph. 4. 23. and called the eye and light of man the spirit of the Lord opens and heals this of all its blemishes and distempers and so gives an eye to see and an heart to understand by enlightning the eye of the minde which is called the spirit as that which looks over all and over-rules all in the soul of man Further the word or spirit of God takes away the stubbornesse frowardnesse and hardnesse of the will and bowes this to follow the light sprung up in the minde and so heales that power too which I look upon as belonging still to the spirit of the Soul Further the Lord likewise rectifies the judgement and the conscience and takes away by degrees all erroneousnesse wandring and fear and guilt here too and so gives a sound judgement and a clear conscience and the Lord takes away the sottishnesse foolishnesse sinfulnesse and manifold distempers of the thoughts and imaginations that spring up in the fancie of man and of the desires and longing after earthly vanities that spring up in the appetite which is an inferior power in the Soul and of the affections which are the motions and goings out of the Soul into love hatred delight sadnesse pleasure grief hope despair fear boldnesse anger and the like all which as common to man and beasts more sensible unto us are usually called the Soul and taken for the Soul I say these inferior faculties which are usually taken for the Soul as being the discoverers of the Soul more sensibly unto us all these these the Lord heales makes holy and pure for himself by his word and so separating things that differ and uniting all in an onenesse with himself he makes unity peace and harmony in all the higher and lower powers of the Soul and so to summe up things and a little farther to discover this noble power of the Soul 1. There 's the mind that 's the seat of light reason and understanding 2. There 's the will that 's the seat of action obedience and doing either good or evil 3. There 's the judgement that 's the seat of discerning and trying things 4. There 's the conscience that 's the book of all the good and evil we do 5. There 's the memory that 's the seat of Arts and Sciences of all that we so discern feel and know 6. There 's that which they call the common sense as a power which has an influence upon all the outward senses and carries as it were from the Soul seeing hearing tasting smelling and touching into all the five senses 7. There 's the fancie that 's the seat of all the innumerable thoughts and imaginations that spring up in the heart of man and this is the seat of all the Quakers dreams and high thoughts of themselves and mean thoughts of others and of many the precious