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LONDON, Printed for T. Brewſter at the ſign of the three Bibles at the Weſt end of Pauls. 1656.


A diſcovery of ſome plots of Lucifer and his Councill againſt the Children of men.

1. ONe that had ſome experience of the devices of Satan, and is not wholly igno­rant of them, doth here in few words crie out to you all the chil­dren of men to take heed, and be wiſe in Chriſts wiſedome, and watch againſt this roaring, de­vouring deep and dangerous lion; whoſe Jawes are the gates of hell, and whoſe intereſt is in all our na­tures.

22. At firſt, when he ſaw God had made man after his owne I­mage; (which ſimilitude Satan himſelf had loſt) he was ſo buſie with the firſt Adam, that within 40 daies he fetched him, and in him all his to his owne element. And preſently after when God promiſed Adam that the ſeed of the woman ſhould bruiſe the Serpents head (not ſeeds as of many, nor heads as of many, neither) then Sa­tan fell upon Cain her firſt ſeed, and alſo kept faſt all the old world (excepting a few that eſcaped out of his ſnares) in iniquity.

3. Then after this, Jehovah rai­ſed up Abraham as a common root to a ſpirituall nation, according to his faith, & as a publique ſpring to the moſt famous nation of the Jewes after the fleſh. But the divi­der reſted not, till he broke off a­bout3 600000 men in the wilder­neſſe. Afterwards he cozened ten tribes from the pure worſhip at Jeruſalem; and at length prevai­led with the other tribes, to cruci­fie the Meſſiah; for he vailed over the Lord of glory, that they did not know him, but killed him.

4. Now, when God ſeemed to be thus defoyled, and put back, he Creates a new people among the Gentiles. And this with a few Jewes, is called the primitive Church Apoſtolicall. But not ma­ny yeares after, the old dragon, played another game, and divi­deth thoſe Churches by breaking them among themſelves. So that the Apoſtacy and Antichriſt, all in black and blood came up, and ſo for many hundreds of years the beaſt and dragon carried almoſt all before them; though all this4 while God hath his children, and Chriſt was digging the tophet deep, for to caſt the king and god of this world at laſt into that bottomeleſſe pit.

5. It is well known that of late yeares, as ſoone as any ſort of peo­ple, were comming out of Babylon and minding the way to Sion, the enemy hath by experience of ages found out many new Inventions to delude, & divide; & by teaching his doctrines, and applying his con­cluſions, he prevaileth with moſt of all man-kinde to ſubmit to him as to their ſoveraigne.

6. Now, whereas truth (being but one) is ſcattered among all Chriſtians; and one is taught in one part of it, and another in a­nother, ſo that no one ſort of men have but only a parcell of the truth, and it but a part of their5 heart; the old dragon endeavour­ing to make truth war againſt it ſelfe, as it doth fight againſt him who is the father of lyes, he coy­neth new names for every party of people, that ſo they might diſpute and wrangle among themſelves; and when any good word is ſpo­ken as a teſtimony, the vulgar de­ſpiſe it, and ſay O he is ſuch a one, of ſuch a Sect; ſo truth is underva­lued and Sects maintained.

7. And to ſecure his den of lyes, he rangeth his owne ſubjects into manifold forms, & makes them ſeem to fight one againſt another, that ſo he that eſcapeth one evil way or opinion, may greedily run into the Camp of another party of the devill, being ſtill carefully detain­ed within the verge of his court which is fleſh and diſobedience.

8. And further rather then faile, he6 ſtirreth up a Theudas, and after him Judas before Chriſt comes, and poſſeſſeth the bodies of many, that ſo (beſides the gaining of thoſe deluded ſoules) he may pre­judge Chriſt; that the people may ſay of Chriſt, he hath a devil and is mad; as them lately riſen, and ſo tumble them over the ſtumbling ſtone.

9. Time would faile to enume­rate his protects to vex Chriſt, and deceive the people; but this paper intends only a hint, that un­ſtable ſoules, for want of compre­henſion of love, may not fall into the manifold intanglements of the Serpent.

10. Of any thing he cannot endure love, peace and purity. Therefore ſtriveth he to ſet one Text, one Saint, one providence, one government, one Church, one7 nation, and one man againſt ano­ther; and delighting to fiſh in troubled waters, he ſetteth Chur­ches on flames by diſputations, and kingdomes by wars; and private Chriſtians by envyings and evill ſurmiſings.

11. O thou old Serpent, the day of God diſcovereth thee. Thy den is malice: Thy trade is ſin­ning: Thy recreation is war: Thy drink is the blood of ſoules: Thy food is duſt: Thy trap is un­beliefe: Thy diſport is tempting: Thy haunt is in fleſh and blood: Thy ſubjects are many, but thou and thy angels ſhall be broken for ever.

12. Now to overthrow this deſperate enemy, the Lord ap­pointeth man his whole Armour; faith to reſiſt him, truth to pierce him, hope to get beyond him,8 peace to outdare him, love to fret him, joy to ſadden him, prayer to whip him, union to defeat him, and Chriſt himſelf to tread him under feet.

13. O wretched angell, thou accuſeſt mee, and many more be­fore God; I will alſo rip up thy de­vices before the ſons of men, ac­cording to the law of retaliation, and will vex thee in thy family of ſin. Thy kingdome as an abomi­nable branch, is cut downe; Thy fall is as the lightning, Thy To­phet is preparing, Thou thy ſelf diggeſt it deep. The great chaine is in the great Angels hand to bind thee. Then ſhall the people have peace inſtead of war, and love for envy, and for injuſtice equity. And they ſhall on earth ſing Hallelu­jah to God and the Lambe that died for man, whileſt thou art warming of thy ſelfe in hell fire.

914. O Ye children of Adam, Be not deluded by this ſerpent, let him not drive you to ſin againſt your light, as Balaam did his Aſſe; fling downe this rider, and breake the bridle of your own wils, and affections, and be not ignorant of his devices; The day of God re­vealeth them to you; love the light, and come out of darkneſſe.

15. Howbeit this enemy doth not ſo much deſire your damnati­on (wherein God will have glo­ry) as he doth the diſgrace and contempt of the king Chriſt who is his implacable antagoniſt. He hireth ſinners & payeth theſe poore ſimple ſoldiers with the pleaſures of their own luſts, to the end that they may fight againſt God that made them, and againſt Chriſt their friend. And he ſupplieth their corrupt natures with the in­comes10 of all pride, malice, luſt, unrighteouſneſſe, diſcontent, un­thankfulneſſe, and woe.

16. His ſtudy is, how to diſcou­rage the Saints, embolden the wicked, to divide the Churches, to make war in nations, to vilifie the Scriptures, to create diſcontent in families, and hard thoughts of God and men; and being well ac­quainted with the conſtitutions of all bodies and influences of the ſtars, he quickeneth the ſanguine complexion to luſt & frothineſs; He kindleth his owne fire in the cho­lerick, & over the melancholick he ſpreadeth his owne black curtain of deſpairing of good; The fleg­matick alſo he impriſoneth in earthineſſe, ſloth and fatneſſe of heart.

17. If the Government of a nation be changed, It is his policy11 to make his ſlaves free, to accept of places of truſt, as magiſtrates under that preſent Government; for he well knowes that ſuch will let his kingdome of ſin alone, and not terrifie evill doers. In the mean time he createth ſcruples of the Governments in the conſci­ences of honeſt men, who (durſt they take power) would overthrow his dominion and all licencious practices in their reſpective quar­ters. And thus he layeth uſeful men upon their backs, ſo that by reaſon of their needleſſe ſcrupulo­ſities to do good, as publique men, under ſuch a government, they ſpend their ſhort life in an incapa­city of ſerving God, and their ge­neration, and ſuffer Satan to ſwagger in all deboiſtneſſe before their faces, and they dare not touch him. O Ye tender conſci­ences12 be not guiled by the devil in this matter. Take all occaſions under all to do good before, the river of your time emptieth it ſelf into the ſea of eternity.

18. It is ſufficiently known that breaking bread and baptiſm were inſtituted by Jeſus Chriſt to ex­preſſe the love of his heart, and u­nion of his ſaints. But now Satan hath learnt how to traverſe theſe canons and Ordinances of Jeſus, So as that water baptiſme is the great text of uſeleſſe diſputes and endleſſe janglings and awakenings of carnal wits, and galling one a­nother, and rubbing on the weak­neſſe of their arguments; whereas love covers a multitude of ſins, and a heap of miſtakes. Yet theſe exerciſes (called Sacraments by ſome) are made occaſions of wranglings and heart-burnings,13 and at this alſo Satan laugheth and pipeth on the diviſions.

19. Who ſeeth not by this time that all Ordinances and govern­ments of Churches (and of nations too) have been, and ſtill are made Imageries of jealouſies. And like that Altar on that ſide Jordan (that great Altar to looke to, ſaith the Scriptures) which occaſioned ho­neſt Phineas and others to ſeem to inveigh againſt their brethren, and threaten war too until they heard them ſpeake for themſelves; now the enemie with his bellowes of fleſh and blood, ſtands near at hand to blow up all ſuch animoſi­ties, in the wrath of God wherein he lives. His intent is to fret the ſweet meeke Spirit of God, to burne up poore ſoules in this kind­ling, and to warme himſelf with more of the coales of eternall14 wrath. Yea if he were not mad with fury and pride, he would for his owne eaſe be quiet, and not be ever laying of ſnares for thoſe birds he knowes he can never catch.

20. His malice will not let him alone. The violence of his nature makes him ripe for the judgement of the great day. He hath now been at his ſtudie almoſt ſix thou­ſand years, and never ſlept a wink all that time, yea he ſtudied and travelled too over all the earth, ſeas, and natures of things. He is a great ſchollar & proud one; and the father of all ſuch conceited Linguiſts, or Gnoſticks. To his ſhame and theirs, be it ſpoken, that their learning ſwels them as empty bladders, to increaſe their account before the meeke and lowly lamb.

1521. Satan is ſo called from Sit­nah Hatred; The flames of en­mity are his bone-fires; envy, wrath, jealouſie and malice are his trappings. Thence it is he alſo lo­veth to feed on his own dung, and to feed others with amaritude and bitterneſſe.

Now the devils filth is malice, which all that live therein, find more ſutable to them then the Manna of God, or the Divine Na­ture of Chriſt.

22. Inexcuſable therefore is that ſoule, that chooſeth Satans con­cocted wickedneſſe (called kakia) rather then the flect and blood of the Son of God; unto ſuch a poor ſoule it is more naturall to live in contention, ſourneſſe and ha­tred, then in love, ſweetneſſe, and peace. Theſe are no other then the firebrands of hell, whom Satan16 bloweth to keep himſelfe warme; for the love of God is ſuch a cold thing to him, he is ready to freez among them that walk in the love of the Lord Jeſus.

23. Thence it is that Satan fils the courts of juſtice with litigious, cunning, venemous querimonies, and maketh one neighbour ſo apt to finger, and to ſcratch blood out of the ſcabs and deformities of a­nother, that ſo provoking him to anger, he may have ſomewhat a­bove board wherewith to charge and reproach him.

24. This ſubtile and yet foo­liſh vagabond whereof I ſpeake, is diſcovered with his nature, by the names and titles given him. Hee is called Beelzebub, God of flies, be­cauſe his angels are numerous and various, and flying thick in the Aire of nature; or Baalzebub be­cauſe17 he loveth the dung and filth of nature; Apolluon the deſtroyer, the ſerpent, the dragon; the lier, the ſower of cares, the adverſary of man-kind, and the enemy of all righteouſneſſe, holineſſe and humi­lity.

25. And becauſe there be legi­ons of theſe ſpirits ordered to quar­ter in all ages, over ſeveral Coun­tries, they therefore have obſerved thy Anceſtors, & in what ſins they moſt naturally wallowed, the ſame they will lay cloſe to thee, and be­fore thee as a net in thy nature, to bring thee to death.

26. But if thou wilt needs live in love, Behold (ſaith he) here is the pleaſant love of the fleſh or common love of mankind for thee to dwell in. If thou (ſaith he) wilt needs live in joy, get thee wine and ſtrong drink, make thy18 ſelf merry, for that ſolace is bet­ter then ſilver; ſpend them prodi­gally away upon thy luſts. I ſee ſaith Satan, thou wilt live in peace, being ſo well natured as thou art; A quiet harmleſſe man or woman; well, then be it ſo; Thy conſci­ence ſhall not trouble thee, nor re­proofs awaken thee, but thou ſhalt be an eaſie-hearted ſot or a volup­tuous hog, of whom much ſhall be made in the Swine-houſe untill it be fully fattened for the houſe of ſlaughter.

27. Thus the cheater cozeneth Millions of ſoules, by affording them counters for gold, and the love, joy and peace of this world for that which is of God. And the cunning wit of hell for the wiſe­dome which is from above: And the lying wonders and angelicall glorious flaſhes of deceit for the19 true light of Paradiſe. And in theſe things he coucheth & hideth himſelfe in the very heart and boſome of the ſinner and hy­pocrite, but he is not awaked, be­cauſe he is not fully aware of the gueſt that dwelleth within him,

28. Now when we ſpeak of this enemy, thou muſt by no means imagine him to be ſome outward­ly viſible bugbear or brickbrack a­far off from thee. But rather a malignant powerfull, ſubtile and agile influence, that mingleth it ſelf with the ſoules of people, as the ſmoake is incorporated with the Air, wherefore let man watch his own heart, for by nature it is become the devils quean.

29. Some he perſwadeth to o­ver-feed the ſpirits and nature, and to hoiſe up too great a ſaile for the20 conſcience and inner man, and by exceſſe and riot a ſturdy, ſtern, proud, heady, quarrelſome, unrea­ſonable ſpirit, is diſtilled by Satan gradually into the hearts of all the drunkards, and lofty gameſters; for Satan ſhakes hands often with the proud men, women, and chil­dren as with his neer kindred, and ſaith to their hearts, well plaid, brave fellows, I ſhall have your company, we ſhal flie high a­bove the thrones of God, and his lambe, and get the honour a­way.

30. But let not the children of Adam forget that God reſiſteth the proud & graceth the humble; In becoming nothing, we ſhall inhe­rit all things. But by luſting to be all things, Millions become worſe then nothing for ever. And while man would be ſomething he expo­ſeth21 himſelf to the tempeſts of the devil, whereas the nothingized heart ſinkes down under the croſſe of Chriſt, & hides himſelf from all the whirlwinds of the enemy, and lives in the peace, love, power, tran­quillity and life of God in Chriſt Jeſus, and ſo keepeth himſelf that this wicked one toucheth him not.

31. Now finally my brethren, ye precious ſouls of the children of Adam, why ſhould we not all joyne as one new man, againſt this common enemie of mankind? I have here ſaluted you in few words but with many thoughts and much love, & in fear & trembling, being deſirous that we might joyne in a continued prayer of faith all our daies to whip away this cruel hun­ter, in the name of Chriſt out of our earth.

2232. The intent of this intelli­gence is to awaken them that ſleepe, to let ſinners ſee whoſe worke they uphold in common, to admoniſh believers not to be cheated out of any good, to occaſi­on my fellow-ſouldiers to ſtrike further home on this ſubject, to make Satan roare, and retreat for ſhame. Behold he is roaring, and retreating. Hallelujah, Praiſes be to our Lord the Conquerer.

33. Friends, watch, hold faſt a little. He that cometh to our re­liefe will not tarry. Study to be quiet and meek; live in love. Be active in good, and thereby over­come all evill; above all, live by faith. Do not at all doubt but that God greatly loveth you, and that Chriſt belongeth to you, and that the Almighty ſpirit is alwaies with you, and ſhall be in you a23 fountain of everlaſting light of life, Amen.

And work earneſtly with God in the behalfe of your poor temp­ted fellow-ſouldier who thus ſalu­teth you in the good will of him that dwelleth in the buſh, Now un­to the Great Generall, The word of God, The King of kings, And our In­finite great Lover be Victory and Glory, for ever, Amen, Amen.

N. D.

The ſecond charge written in 1655. printed in 1656.

1. IN the former intelligence of Satans plots, I have not done him the hundredth part of the Retaliation which I know is due to him, from mee; neither can I in this: I am wronged and op­preſſed by him, therefore I make out my complaint; I fall out with none of Adams children; They are all my kindred, but follow peace with all and purity, that ſo in the love I may ſee the Lord. I am an­gry with none of them but as I am with my ſelf, for that a part of our25 ſelves is ready to joyne with the devill.

2. The corrupt nature within, is the fire; the devill is the wind that inflameth it; He is a ſpirituall ſtrong malignant influence of the firſt Creation. He was faſhioned out of the wrath and goodneſſe of the father of all things, but he left the ſweetneſſe and humility of God & aimed at the dominion of the outward world (or created na­ture) and ſince hath begotten many children of diſobedience upon the minds that yielded to his luſt­full pride, who with him are diſin­herited of eternall light, love and life. This is his wofull pedigree, work and wages.

3. Paul (a lanthorne of the whole world, and a ſervant of Chriſt) uſeth divers words to diſ­cover this enemie, when he ſaith26 (among other things) that Satan hath his darts, his depths, his me­thods his ſubtilties and his ſnares. His darts are the ſudden thoughts injected into mens hearts, that pre­ſently kindle up the paſſions in the luſts and humours into a flame of turbulency within. His depths worke moſt upon men of deep reaſon and penetrating fancy, whereby they are often touled on by degrees into ſilent Atheiſme, de­ſtructive Hereſies, voluptuous luxu­ry, and incurable conceits of their owne learning and experience; his methods conſiſt in the ordering of thoughts in man and affections in the world, where he preſenteth firſt the faireſt diſh (eaſieſt to be digeſted by reaſon) pretending meer ſound religion; then another that nouriſheth ſenſual ſpirits, and laſtly the devilliſh diſh of intolera­ble pride, & his own ſauce with it,27 which is deſpair in the end after his feaſt.

4. His ſubtilties, or panurgia) is a conjunction of all his wits, be­ing already at hand to deceive e­very man, in every place, in every age, in every calling, and this at once. And his ſnares & devices are his forecaſting projecting facul­ties; whereby he foreſees how one ſnare may be poſſibly avoided, and then how uſefull another will be, if ready at hand (& herein he will not faile.) He is permitted to come in among the ſons God, into the company of the holy Angels and Saints, (though he be there alſo in hell and wrath) but there he ga­thers poiſons (as the Snake doth among the green herbs, and graſſe) and then ſtingeth the wizards, deboiſt or hypocriticall ſouls, that yield to him, and ſo28 ſwels them up like himſelfe.

5. He is never wearie in doing us miſchiefe. Why ſhould wee be wearie in reſiſting him? He laughs at the backſliders eſpecially, yet his mirth they ſhall not perceive in this life; but they alſo ſhall laugh with him Now, and ſweetly nible at his baites, and pleaſantly feed on his ſugar, which is the luſt and pleaſure of their own fleſh. He well knoweth the influence of Ve­nus, and loves to ſee the diſhoneſt, wanton dallyings of male and fe­male.

He fiddles and makes ſport, and merry placentias, to them, while they are ſelling their immortall ſoules for momentany delights. Al­ſo Mars he well knoweth, and by that ſtarry influence, he rouzeth up warlike or quarrelſome diſpoſiti­ons to be bloody, valiant, and re­vengefull29 untill he hath (by means of mans humours, which doubtleſſe are ſubject to the Starry Influences) gotten mans poor ſpirit into that turbulent outward religion, to ha­bitate it ſelfe there where eternity is hid, and then his deſire is by ſome means or other to cut off the thread of mans life, that he may be beyond recovery, and without hopes of the remedy of repentance and retreat.

6. The other influences he per­ceiveth (as a part or conjunct) And (as in Jobs caſe) he loves to pour down fire, ſo he knowes how to ſeeme mild and watery. If any one element drown ſoul or body, he hath his mind and ſport. And finding poor man impriſon­ned in his four elementall fetters, he perſwades him that its impoſſi­ble to live ſuperſenſually in this30 life, and will admit of no talk of breaking his priſon. And if the poor ſoul once offers to goe out, he will ſet impoſſibilities before him, his pleaſures or guilt, and behind him, all the world and his children about his ears, his own reaſonings to diſhearten him; God as unwil­ling to receive him, Heaven but a ſublime fancy, Hell but a child-frighting-bugbear, the world and things thereof as reall harmleſſe comforts, that ſo by all or any of theſe means he might detaine the poor heart in his clutches, and powers of nature. And as the cat dealeth with the mouſe, he alſo will let a ſoule looſe, to pray, read, hear ſermons, and give almes, but ſtill keep him to live in ſelfe, unleſſe the ſecond David Jeſus Chriſt ſnatch the poor lamb out of this lions pawes, by the effe­ctuall31 workings of his ſpirit in the new birth.

7. The young children are by him poyſoned with vanity, ſcor­ning wits, ſcoffing expreſſions, (as in Eliſha's caſe) wrangling diſpoſitions, proud carriages, ly­ing excuſes, fleering geſtures, wan­ton talks, diſobedient ſpirits, i­dle tales, revenging thoughts, pro­phane oaths, contempt of the Lords day, luſts after Interludes, from thence often to the Ale-houſe, fighting, murder, gallows, and hell. O ye Parents (thou Father, and thou tender Mother) ſee here in time how the Devil of hell ſwaggers in your children, and it may be you laugh at their witty evils. This is to ſacrifice your chidren in the fire to Moloch that bloody Devil. Moloch was a braſſe hollow image, with the32 face of an Oxe; and being made red hot, it had ſpring-arms to claſp the poor children that were caſt in to them. (Hags hugs kill with kindneſſe) and ſcared them to death; and while the children were ſhreeking or roaring, there were drums and loud muſick made to ſtop the Infants cries from the Parents eares. Ah thus are the ſoules of many children ſtill burnt with luſt, and loſt in Tophet, and the valley of Hinnom. O ye chil­dren, be afraid of ſin! ſin the ug­ly Idol of Satan. And ye Parents, be warned of your poſterity, leſt God curſe them, and they curſe you, and you them at the great day. Rather ſtudy the bleſſing of God, that turneth the ſoule from its wickedneſſe, and the hearts of the parents aright to the children, and both to the obedi­ence33 of the juſt. Parents, look to your childrens ſoules, that are Gods portion; you ſhould be Pro­phets, Prieſts, and Princes in all humble meekneſſe of wiſedom in your own Families. Teach the truth, and uſe the rod and pray­er, leſt God uſe his whip, and curſe: Example not your children to wickedneſſe; find them honeſt occupations according to their natural Genius, and lawful mar­riage when God requires it by the law of nature. And above all, let them not ſit in the ſeat of the ſcornful while they are young, leſt they come to the chair of an­guiſh when they are old. Why ſhould Satan by his vain ſpirit poſſeſſe your children, that may become heires of everlaſting rich­es? Bring them once heartily to be ſervants of God, and he will34 take care they ſhall want nothing in this world, when you are be­come duſt and aſhes under the earth. But forget not that Satan is buſie in bending theſe tender twigs from God and Chriſt.

8. When children grow up to the ſtate of men and women, to the flower and power and heat of the ſpirit of this natural world, then commeth forth the Mounte­bank Satan, and ſheweth them his tricks, dances, and muſicks. Firſt in fornications between ſingle per­ſons; then of adulteries and un­ſatiable luſts of the eyes, fleſh, and hidden looks of the minde, and ſo drowns them in the quagmires of concupiſcence (which is a luſt of having more.) If theſe ſouls feel (in a ſowre reproving conſcience) that theſe wanton luſts are folly in Iſrael, and in the world; then35 turnes he them over to peruſe the lectures and leſſons of the cares of this life, and make them ſin by lending, borrowing, buy­ing, ſelling, building, planting, providing; and (in all) hurries their minds to a neglect of God, and of the ſtudy of better things, and ſo haſtens their end, and wears out their natures before they be made partakers of the nature of God.

9. But if any be given and de­voted naturally to enquire into the ſecrets of nature or Scripture, and to reading, conferring, and prying into more excellent things; then he eggs them on in their ſtu­dies to find out God in their own reaſons, and ſaith, Here's all the glorious learning of this world, and the higheſt contemplations of things. This will I give thee if36 thou worſhip. I would not thou ſhould adore me as a black Devil, but admire thy ſelfe, wonder at thy own thoughts and attain­ments, ſeek thy own glory, and then I ſhall meet thee time enough.

10. But O thou crooked & win­ding fair Serpent! This will not doe with the thouſands of the E­lect of God. They have learnt, and will more, to deny ſelfe, and to take up the inward croſſe that deſtroyeth the vain thoughts of the minde. Through Chriſts death they live above, and trample thy heighths and depths. They ſtand in the wiſedome whence thou art fallen. They have ſeen thee in their own darkneſſe, and ſublime ſelfiſh thoughts; but thou ſeeſt not them in the love and humility of Jeſus. Their ſilence outvoiceth thy roarings; Their nothingneſs37 overthrows thy brags; Thy winds work not on theſe nothings. They were dead to the life of nature. They are alive to thy death, and on them is written, Theſe are the revived of the Lord.

11. Furthermore, If a man be­come a Preacher (as ſo called) this Doctor, Satan, will accom­pany him inviſibly to his ſtudy and pulpit, and perſwade him to flatter the great men, or at leaſt paſſionately inveigh againſt them; and ſooth up, or rock the cradle to the ſlumbring conſciences, or ſleepy Churches; or elſe let fly out his bitter bullets, and blind uſes of reproofs againſt ſuch as differ from his opinion: He ſhall ſharply reprove that in publique, whereof he is guilty himſelfe in private. He thinks that (as So­lomon ſpeaks of the muckworms,38 ſaying, Money anſwereth all things) his wit, parts, & learned diſtincti­ons will reſolve all other conſci­ences, and they ſhould ſubmit to him and his judgement; and if that ſeem lame, he will be advi­ſed to acknowledge his weakneſs in all humble wiſe, and that alſo from hypocriſie, to fence and for­tifie himſelfe in his own will and way. And thus would Satan (the Rabbi of Hell) have Preachers learn the deceit of him, that the people alſo may be deluded, through ſuch ſtalking horſes. But God hath many, and will have more ſincere powerful Preachers among men, who will neither de­ceive, nor be deceived.

12. If a man be a Magiſtrate, Satan comes to him (within him) and ſaith, I am a Magiſtrate too, and a ruler over men, and over,39 Angels, and properties of nature. Be thou as I am, and we ſhall glo­riouſly ſit on one bench. Keep up thy pomp gallantly; oppreſſe theſe ſilly moneyleſs wretches and widows: Thunder out by thy Warrants, and apprehend all thoſe Fanatiques that walk by the ſpirit, as they ſay, but are un­mannerly unworthy ideots. Then ſhalt thou be my fellow-Magi­ſtrate; doe as I doe, I ſhall be at thy elbow; I ſhall inſtruct thee in all gallantry and Magiſtratical de­vices, exceſſes, and bravery of ſpi­rit, in oppreſſion, drunkenneſſe; ſloth, and neglect of what is good. But let Satan be told, though he knoweth it already, and that with gnaſhing of teeth, that the Lord Jeſus is faſhioning to himſelf Ma­giſtrates that fear God; and hate covetouſneſs, partiality, and pomp.

4013. There is no trade, occupa­tion, calling, imployment, or ma­nufacture, whereinto Satan hath not not crept, and is become Ma­ſter of the trade, and Lord of the tradeſmen alſo (for the generali­ty of them.) And while the trade their ſpirits is ſinning, and their practice deceit and falſhood, he takes them for his fellow-tradeſmen; and they that make a trade of any creature in this life, to let their luſts live thereby, have for their companion the enemy that trades in the heavenly firma­mental, aſtral, and earthy nature. O ye tradeſmen! let your con­verſations be in the Heavens; let Chriſt be your treaſure, and your hearts thereon.

14. But beſides all this, it behoves the children of men, and the ſons God alſo, to remember and know41 that Satans fort is never ſtormed and taken by the chafed, quick­ned, or ſuperlatived ſpirits of na­ture; neither are this ſerpents ſcales pierced, or he offended or awakened by all or any of the pe­netrations of mans wit, reaſon, learning, writing, preaching, threatning, praying, or procking of him in all the ſtrength of na­ture.

He laughs at thoſe bullets, and ſcorns the arrows of ſuch bowes of men. But the true bow of ſteel ſtriketh him through. That bow is the word or ſpirit of God in man, and in mans doings, pray­ers, preachings, and writings. Thus the Prophets, Apoſtles, and Servants of the Lord, both ſmall and great, have wounded the dra­gon; and he that bendeth this bow, denieth himſelf, bluſheth at42 the weakneſſe of his endeavours, and yet truſteth in God that whatſoever he doth, it ſhall proſ­per.

15. The comfort and conqueſt lieth in this, that a great chain in the great Angels hand is now preparing (with all her links) to bind this old Drgaon in the dun­geon of the bottomleſſe pit. O ye Sons of Sion, and Inhabitants of Heaven and earth, ſing Halle­lujah, and praiſe God and the Lamb; for the burning of Beel­zebub, and Babylon his Whore, is to your joy. And it may work upon Satan ſomewhat to hear ſuch ſongs: And as he is hopeleſſe for himſelf, ſo he may deſpair of your ſouls condemnation. But whate­ver he thinks, he muſt ſhortly be bound; and when he is looſened; it is for his woe. Therefore pray43 earneſtly in faith, and haſten that bleſſed time, that long-looked for day of God wherein righte­ouſneſſe ſhall bud forth, and mer­cy take her throne, wherein the e­verlaſting Goſpel (that diſcove­reth eternity) ſhal be heard by the Trump of God, and the dead ſpi­rit releaſed. Haſten that day where­in all Saints ſhal be united, when all truths ſhall be believed, that day wherein all ſhall be judged within and without by one ſpirit of holi­neſſe & power of love; for that day of the Spirit of the Lords mouth diſcovereth all darkneſſes, and ha­ſteneth to chaſe all clouds and tempeſts off from all Saints ſpeedi­ly. Amen, Amen.

16. In the mean while until Sa­tan (this Achitophel) hath erected his owne gallowes high enough, let the poore ſoule be skilfull in44 reſiſting him in faith. He comes to thee through thy owne thoughts, and ſaith, Thou wretch art guil­ty as well as I, read over the booke of all thy guilts, turn over the leaves of thy wofull conſcience. Doſt thou not remember, how bea­ſtial & devilliſh, vain, wicked and unworthy thy converſation hath? been yea thou art more guilty then I, becauſe the Meſſiah hath taken the nature of man, & not of Angels upon him. Come then away with me, and thou ſhalt lie under me (for my eaſe) in the bottomleſs pit. Now when the accuſer thus chargeth thee, what wilt thou poor ſoul do? Tell him, I do read over my guilts and unworthineſſe, I am naturally the fouleſt of all wretches in the world. I do con­feſſe it; notwithſtanding the blood of Jeſus waſheth me from all ſin. 45But now I will no more live in ſin becauſe it is pardoned. I throw it away from me, and that thou canſt not do; Therefore it ſhall be thine; and Chriſts Righteouſneſſe, and Holineſſe too ſhall be mine. I ex­communicate for ever from me that vile nature which I had, that was the mother (as thou wert the father) of my corruptions. Take thou that Bride; and then what is left in me but the life and love of my Lord Jeſus? what canſt thou ſay to this? I am clothed with change of raiment; I will have nothing to do with ſin any more; It is not mine; I will have fellowſhip with Jeſus, for he is my portion and potentate.

17. Now when thou haſt thus anſwered the devil, watch over thy will; Never give thy conſent to a­ny ſin, keep thy will pure and ear­neſt46 to God; ſlack it not; expect and draw within thee, the migh­ty Power of God to carry thee e­very minute beyond and above thy own luſts. Thy ſpirit is like a bowle. The byas is thy naturall corrupt diſpoſition. If thy courſe in good things be ſlacked, then thy own byas will turn thee round (as it fareth with a bowle in bow­ling) but while thou giveſt all di­ligence to finiſh thy courſe with mighty energy in all good, thy cor­ruptions are contemned, crucified, & over-born to the land of oblivi­on; for to be ſpiritually minded is life and peace, but to be carnally minded is death. Therefore whilſt ſoule and body are together, there re­maines not one ſpare minute of time to be careleſſe, looſ-hearted, or diffident in Chriſt.

18. This alſo is added to en­courage47 thee, the world is full of books on this ſubject, but not of ſoules that wreſtle againſt the de­vill; howbeit whereever Chriſts ſouldiers are, they have heavenly proviſion made for them (food, ar­mour, and pay) And if by reading of this (whoever and wherever thou art) thou be in the leaſt mea­ſure refreſhed of God in the great campe of Iſrael, Praiſe the great Generall (the living ſweet Eternall and Almighty Word of God) and I ſhall rejoyce with thee; farewell.

N. D.

A Chapter to this People, and to the World, written in 1655. printed in 1656.

1. O Ye children of Adam in all the corners and habitations of the Earth, upon whom the end of this World, and the Day of God is dawning, and haſtening to diſcover and judge all Natures and Nations, Hearken, and awake, and look a­bout you; yea look into your ſelf, that you may behold God in your ſelf, and your ſelf in God and in his Son and Word, who is his Love49 and his all how long muſt the chil­dren of men run on as beaſts, they know not where, nor yet whence, nor yet in what they move, and breath, and ſubſiſt! Lord God Almighty, put a ſtop to their minds by the flaming ſword of Truth in the hand of thy Cove­nant-Angel, whom the Aſſe ſeeth, and the Oxe knoweth: O that the thouſands of Iſrael, and milli­ons of the Gentils, might now all at length under thy fifth, ſixth, and ſeventh Seal, Trumpet, and Vial, know and underſtand thy own Per­ſonal Being and appearance in the glaſſe-windows of their own ſpi­rits; for thou art not far from any of them: But many are far from thee, ſo as that they neither ſee thee, nor hear thee, nor feel thee, nor ſmell thee, nor taſte thee the Only God who filleſt all. And I poor50 worm am naturally as ſenſeleſſe as any man living, and as dark, as black, as unworthy as any child of Adam, according to this out­ward Man: But the new Adam within (which is thy new crea­ture and thy child) waiteth on thee daily and ſilently, to heare what thou (Lord) ſayſt and com­mandeſt to be ſpoken or written.

2. My heart is boiling in ſor­row and fear, yea in indignation and love, when I am made to ſee my brethren and ſiſters, according to nature, ſunk into the deep pit of corruption: And there is ſcarce above water as much as the crown of the head & the haire, yea their breath is ſtopped: The ſpirit of crying to God is gone, and but a form of prayer left for a carcaſſe of Religion; and a wave of ſome filthy worldly luſt or another51 comes one in the neck of another, over the head of the conſcience, and over the crown of the lear­ning of the ſouls of the people. My ſpirit within me is baked and parched in the furnace of my ſe­cret ſorrows and fears, crying out, Woe is me, I cannot help any. I my ſelf want help of God as much as any. I am ſcarce above water, yet I am ſwimming towards the ſhore, by believing in Jeſus, to the obedience of the eternal will. But O how gaſtly is it to ſee (all a­bout) ſo many hairy ſcalps floa­ting on the top of the great deep, as ſo many ſure ſymptomes of dead ſouls, dead hearts toward God, and yet immortal ſpirits; All ſuch are the men, women, or children, drowned in ſelfe and fleſh. O ye friends that are per­fect in Chriſt Jeſus, pity, pity and52 help both them and me; I am al­moſt arrived and landed, and ſometimes allowed to ſtand on a bank in Sion.

3. Now when in ſpirit I am helped to ſtand on Mount Sion (above) out of the waters and de­luge of Babylon, I ſee the dead world generally, and the people of divers opinions particularly, burying themſelves in blood, and warring one with another, and perſecuting their brethren, and yet making truce and peace with ſin it ſelf in their own cloſets. E­very one in the common rode of nature crying out, Here is Truth, follow me and my judgement, for it is ſolid, it is according to the rule, the word of God, the Scri­ptures, the Orthodox beſt Inter­pretation; My Ware is the beſt Ware. Buy it of me, or elſe it is53 juſt with God to leave you to er­rours, and then it is alſo fit that men ſhould make war upon you. O my fellow-friend, ſay not ſo; not ſo; the treaſures of Truth are won­derfull: God is good. There is but love in him, though there be wrath eternal by him. Do not kin­dle up a fiery flame by working up a whirlwind in thy own ſpirit to­wards any. Look about. How many millions of lives periſhed in a blinde War? How few follow Peace, and purſue it in God? Where be Gods children (like Him) that requite good for evill, love for hatred, peace for war? How eaſily maſt thou ſlip into this malicious or paſſionate pit? But when thou art once in, and hel-fire is kindled into flames, canſt thou tell when thou ſhalt come out of this wickedneſſe, cruelty, and evill54 ſurmiſings of heart? Alſo O ye ſtern auſtere people, that are ſo zealouſly hot, and rigidly cenſori­ous, be warned, leſt ye be ſwal­lowed up in this gulfe, this dark womb & principle of wrath. John the Baptiſt (the morning ſtar) muſt give way to the pleaſant Sun: Ter­ror, trembling, & ſhaking is indeed the end of fleſh, but not of Godli­neſſe. But while ye are afraid of the inviſible one, ye know not fully of what ſpirit ye are. Howbeit o­thers (in the interim) live in boa­ſtings, mockings, and ſcoldings, and ſcufflings about outward things. They project, and under­mine, and deceive, and war, to to gain a name, to get Scepters and Nations, gold and ſilver, plea­ſures and preferments, and care not who they kill that ſtand in their way.

554. Man ſetteth up his own mind and judgement. And when he ſaith the Scripture is the word of God, he himſelfe takes upon him to judge the ſenſe of that word, and ſo he will needs judge his own Judge. And if any other mans conſcience ſtrikes not ſaile to his opinion, he paſſionately gives him a broad ſide, and deſireth to have him ſunk as an heretick or forma­liſt, and ſo ſend him quick to hell. And all that while the children of Adam thus violently act and di­ſpute, they are as divers ſorts of birds fighting on the top of the ſame tree, and not under­ſtand nor revere that one root of this tree which bears them all up. O ye opinioniſts, goe up to this Ramoth Gilead, and proſper; The falſe Prophets in your hearts have deceived you: But they that56 feed onely on the true bread and water, and are meek in heart, have told you the truth; but ye will not hear them, till the arrow from God ſtrike through your harneſſe; and the end will be this, The dogs ſhall lick up your blood that was ſhed amongſt you by one another. Yet we ſay, God is one, Truth is one, Love is the chief grace, there ſhould be but one Church. The holy Scriptures are venerable, and to be admired. But who ſhall in­terpret the Scriptures, and ſay, This is the meaning? You will ſay, the Church, or rather the ho­ly ſpirit in the true holy Church. But your neighbours ask you, what Church doe you mean? Is it the Baptiſed, or Independent, or Proſ­byterial, or Shaken, or Epiſcopal, or Lutheran, or Popiſh, or Eaſtern, or Weſtern Church? The anſwer57 from God in ye is, There is none of theſe righteous, there is none of theſe perfect, no not one. The Baptiſed are narrow thoughted; The Independent is corrupted, the Presbyter and Epiſcopal are dead and ſwollen up; the ſhaken too much, miſtaken in their cenſures and juſtifications; the Lutheran too ſparing in the Doctrine of the New Birth; the Papal people Jewiſh, looking out too much through the ſpectacles of corrupt Reaſon, to dote on vain gloſſes in Divine worſhip; the Eaſtern and Weſtern (both named Chriſtian) not yielding to one another the time of the day, devoured the one the other, and were caught and ſwallowed by the ſpirit and appe­tite of Antichriſt. The Seekers alſo are unſtable, and the prating Ranters ſenſual and beaſtly. All58 theſe are judged as far as the light of God doth convince, or may re­prove them: And let every one of them attend to it as far as they know. Not that theſe all are dead, but death ſtriveth to prevaile in all. The ſame ſpirit of Deceit and Errour worketh in ſome more viſibly and fully, and would be in others privily, and is in or with all theſe in meaſure.

5. Where then dwelleth know­ledge? And how ſhall the diggers meet with underſtanding? Cer­tainly, there is a vein for the ſil­ver, and a place for the hidden treaſures of gold. Ye muſt turne your ſwords into plowſhares, and firſt ceaſe from your falſe Mines; ye muſt no more dig with your weapons into the bowels of one a­nother. The golden Mine is not there. Nor muſt ye goal and gore one another with bitter words and59 envenom'd expreſſions, lofty loud words heard in the ſtreets: what profiteth thee, or any, to ſpeak e­vill of any mans whole perſon? (but rather ſtrike at the evill na­ture now predominant in him.) Neither mayſt thou wiſely com­mend any mortal changeable man in his whole bulk (for man, whoſe breath is in his noſtrils, is deceit­ful) but magnifie God onely as far as to thee he appeares in every one. For as there is but one day and night, darkneſſe and light, good and evill, and no further or other diſtinctions that ſhall long ſtand (And this difference is viſible in every man that is enlightned, and not perfected by the light in him:) So untill ye come to this dividing of waters, and ſee both natures ſtriving hard one with another in all the Crea­tion of God, and in every crea­ture60 in its kind. Ye may talk much of Religion, Grace, or of Sin and Scriptures alſo; but ye ſhall be ſcorched with the fire of your own mouth: Ye may write out your volumnious Controver­ſies, but to the fire of God ye ſhall be a Sacrifice (as the Ram was in the buſh to Abraham.) Ye may make Parties and Factions upon grounds religious and judicious, (as ye baptize them) but your Fa­ctions will be broken to pieces a­mong themſelves, as ſure and as far as they have broken themſelves off from the One God of Truth. Ye read books, and know many things: Ye may read this with the reſt with a frothy careleſſe heart (if ſuch you be) but you ſhall ſure­ly call to mind the ſheep and goats for ever. Now ſome are ſo wiſe as to ſay that theſe ſheep and goats are61 not the perſons of people, but the qualities and properties that ope­rate in all mankind. But ſuch may know that one of the two quali­ties of light and darkneſſe ſhall ſwallow up every perſon, and ſo the perſons & natures are eternally in­corporated in one. Each one in his own nature ſhall lie down or ſit up for ever. For where the tree of mans nature inclineth in this world, there it falleth at death; and where the tree falleth, there it muſt be. Now I beſeech you conſider, that while one language continued with Hebers ſeed, they went on and proſpered, but the pride of Babels tower ſcattered them all abroad. And when man cuts and divides where God would not, God will divide where man is loth to ſee a breach. Gods diviſion is but one in all, but mans diviſions62 are many in one (in almoſt every one) yet he himſelfe is naturally none that would be thus torn in pieces in himſelfe. Howbeit he himſelfe muſt be thus rent aſunder in his own ſpirit, to be a broken contrite heart to God; otherwiſe he will ſeek to rend and teare all things (if it were poſſible) the di­vine nature, rather then his owne baſe diſpoſition. And all this while he lives in himſelfe, but is ſtill looking out of himſelfe to o­thers. He dwells in a chamber of his own opinion, and paints it with words of holy Scriptures, and with his owne deceits; but he conſidereth and reverenceth not that one true light that ſhineth more or leſſe upon all the inhabi­tants of the Earth.

6. The Turke is eſtabliſhed in a Religion patched with his owne63 Reaſon, and paſſeth the time of ignorance in pleaſures, peace, and oppreſſions. As the whale is lord of the fiſh of the Sea, ſo is he among his fellow-creatures. This Levia­than hath ſcarce been awakened, but kept in the deeps of the multitudes of his hoſts & treaſures; His night hath been a long, dark, and ſtrong night, in the ſpirit of this world, the Reaſon and fair goddeſſe of the firſt creation whom the unlear­ned deſpiſe & utterly reject, becauſe they know it not; for the ignorant contemneth the knowing, and thinks him a foole; but the learned pittieth the ignorant and knowes him to be out of the way; for that without knowledge the heart cannot be good, ſaith a wiſer man then many. Now this ſcience is not the heavenly, as the Moone is not the Sun. The Turke learn­ed64 in reaſon rationally mocketh a them called Chriſtians and high­eſt profeſſors of the good, that kill murther and devour one another, for want of reaſon. Yet deeply blinded is he him ſelfe, and that juſtly, for that he hath limitted God himſelf to his Mooniſh reaſon; as if he that made the Sun (and is Infinitely brighter) ſhould have the uſe of no light, but that of the loweſt planet, in which the Ma­homettan tricks & deceits are cove­red, but by the day are made mani­feſt. Now we eaſily find that ſpiri­tuall learning & true Philoſophy is the apprehenſion of the inviſible naturall world, and of the origine primitive inſtrumentall cauſe of all things, (which is prudence) If any enjoy her, ſhee is the daughter of God, and the Philoſopher ſaid well and right, we are his off-ſpring,65 and live, move and have our beeing in his own eſſence, or in him. But they knew not, or conſider not the Primogenite, The Eternall word of the Infinite God, even his heart and Son, who was Eternally before ever nature was made, or created or begotten. That infinite word (beſides whom there is no true God, and that word was come into our fleſh) The greateſt part of the world acknowledge him not to this day.

Howbeit he made the houſe of this world (and feeds it by his Virtue inviſible) and he will ſhort­ly make all his family heare his voice in this pallace of his owne building, even that thundring voice that ſoundeth in all parts the earth. And no other prea­cher wiil convince the Turke, or any other, but he that is the firſt66 and laſt preacher, who is this Word of God. Their Alcaron is an imagi­nation of their own braines; (as others have formed directories in all nations to themſelves, out of their own heads, and hearts) but God is pleaſed only with the worſhip of his owne will & heart, viz. when mans will lives in his only; That, and that ſolely plea­ſeth him. But wo is to the will of man; and to the fleſh of the chil­dren of men. Woe is the world. The world in Turky, The world in Chriſtendome; for there is but one world, under Satan in all, & in all hearts opinions Churches & a­gitations. The ſame body of ſinne and myſtery of iniquity works in them called Chriſtians; for with God there is not a jot (not a whit) of difference, nor reſpect of perſons. He delights not in a Chri­ſtian67 more then a Turke, if that Chrian be not more like Chriſt Jeſus (his love) then the Turke is; for if the Turke be as honeſt, as juſt, as diligent in the uſe of his talent as the nominall Chriſtian is, he is as acceptable as he with that God that rewardeth every one according to his deeds. And the Almighty hateth the ſins of all equally, and is a lover of all ſoules as they are ſpirits branched forth out of him. All ſoules are mine, ſaith the Lord; yet by the fall all ſoules are not his as he is love; but many are children of his wrath, and thereun to appointed.

7. But as the Sodomites ſought Lots door, ſo the Chriſtians ſought for the ſepulchre in the holy land (ſo called) and their retreat is ſhamefull, and much noted by the major part of this habitable world. 68Howbeit, the Papiſts generally remain very preſumptuous of their cauſe, and confident of their way. And as they did in Sodome, it is e­ven ſo now in the univerſall Sodome of depraved fleſh. Mens fleſhly minds ſeek for Lots doore, to at­taine to the angelicall ſeed, and beauty for their own ſelf ends. And God in his Juſt power ſtrikes them blind, ſo that they never ſo enter through his gate into his City, but fume and quarrell, and babble and divide about opinions and texts of Scriptures and Churches, Sacraments and doctrines and du­ties right, governmen and head­ſhips (and in many vanities and vexations of the Holy Spirit, who all the while waiteth within; for the reſignation of their own wills unto him) But thus they will ſtill certainly certainly continue what­ever69 ſhall be written; and this I ſee beforehand, nothing ſhall a­vaile untill the fire of God devour, divide or convince them in their bold blind and filthy contentions. Man would fain finde God any where but in his own heart, and walk about in all ſtreets profeſſing to enter to Lots doore, but he wil­fully or carefully ſhuts the doore of his own heart within him, and barrs and bolts it faſt with his own wilfull conceited corrupt principles; opinions and ſelf inte­reſts. He would goe into Paradiſe, but not out of himſelfe. He thinks to bring his beaſts into God, and the fleſh of his minde into the ſpiri­tuall Kingdome. And ſo the ſelf­iſh praying, preaching and diſpu­tings become meer pratings, bab­lings and ſcoldings, before the Spirit of God. He that witneſſeth70 this hath had a taſt of moſt religi­ons or opinions in the habitable world, & a proſpect of the lamenta­ble diverſities among men called Chriſtians, Jews & Turks; and cer­tainly knoweth that this approach­ing Generall or Catholique Day of God ſhall ſwallow up and rule ſo a­mongſt all, that the combuſtible pieces of all religions ſhall be con­ſumed by the Lord, the ſpirit, and by the breath of his mouth, with his impartiall over-flowing to the very neck. He ſhall divide and cut aſunder the light from the dark­neſſe at the laſt, as he did the day and the night at the firſt. And God will ſharply reprove and con­demne that of man, which would have others to follow his light and his judgement, when he himſelf in many other things walketh con­trary to his own conſcience and71 Vnderſtanding. He will have o­thers be of his opinion, contrary to their owne conſcience, and beſt knowledge, when he himſelfe im­priſoneth the Truth in his know­ledge from practice. God will fire that Beame which the hypo­crite will not ſee in himſelfe, and ſo his whole building muſt fall up­on him, and the weight of his own thoughts he ſhall not be able to beare; with himſelfe he could have patience, but others he raſhly cen­ſured. And the only True Judge will have pitty on the weeping eye, that had the moate in it, and put an end to his long-ſuffering to­wards the cenſorious hypocrite.

8. What a noiſe doth Magiſtra­cy and Miniſtry make in the Chri­ſtened world, and how have they hitherto kiſſed and claſped hands in blood and blindneſſe together? 72The clergy muſt preach up Magi­ſtracy, and the ſword of Authori­ty muſt ſeem heatheniſh, if hee doth not only protect, but alſo forcibly uſe his Authority for the defence of his own opinion in Chriſtian Religion; what­ſoever that be, he muſt be judge himſelf. I may not, (I do not) denie the one nor the other (Ma­giſtracy or Miniſtry) but I muſt proclaime that there is a Bill of di­vorce written by the Lord Jeſus his owne hand which he himſelfe will ſhortly explain. Among the children of Adam there hath been but two lawes of God in all ſince the beginning; though men have coyned many, or at leaſt would mixe theſe two into one. The law of nature for to rule men (as the Moone by night) and the law of the ſpirit of life in Chriſt Jeſus to73 Saints (as the Sun by day) The in­tereſt of Antichriſt hath been to marry theſe to one another, that they might engender an impure ſeed, of doubts difficulties and wars; bloodſheds and hellfires, and all under pretence of religi­on by the Magiſtrate and of covercive Church-diſcipline by the Miniſters of the Goſpel (ſo called.) For ſaith the Magi­ſtrate, My ſword ſhall force dif­fering conſciences to that forme of form of knowledge or Church-government which I judge moſt agreeable to the rule of Chriſt. And the clergy alſo ſolicited the Magiſtrate to ſtrike them with the fiſt of puniſhment, whom they thought erroneous, in their judgement. Moreover when theſe two concurred in opinion, then were alwaies the beſt peo­ple74 the world had perſecuted, as Hereticks, as Schiſmaticks, and unſound. But when theſe diffe­red and varied upon humourſome and ambitious grounds, thence alſo came forth treaſons, wars, Jealouſies, combinations and evill concuſſions in States and Common-wealths. And juſt it was with God, to let them both (Magiſtracy and Miniſtery) thus to wrangle to much blood in the dark, when both miſtooke their own bounds, or neglected their proper reſpective charge. Now when I ſay that a Magiſtrate (as he is a Magiſtrate) hath nothing at all to doe with the regulating of mens opinions and conſci­ences, I finde him allowed and ſtinted to his owne ſtatute-booke, which is the law of nature. And I challenge that Magiſtrate or75 officer of State to anſwer that hath learned the meaſure of the cir­cumference of the law of nature, though he ſhould as man attain to know his own nature in par­ticular. And yet where is the man that hath known himſelfe in all naturals? Now the great law of nature is but in part expreſſed in the Judiciall law of Moſes, and not faſhioned in all particulars to all nations. But let the Magiſtrates ſtudy this law that takes notice even of mans long hair (as Paul ſaith) and he ſhall finde that drun­kenneſſe, fornications, idleneſſe, turbulences, oppreſſions, wrongs, ſlanders, thefts, Murthers, riots, Rantiſmes, Prophane-oaths, Cur­ſings, Tiplings, yea and propha­nations of the firſt day, and impoſing peremptorily a worſhip upon others, and blaſphemy alſo76 are all judged and condemned by the light of the very law of nature. And a Magiſtrate need not, yea he may not take cogniſance (qua Magiſtrate) of any other law to judge and puniſh by. Hereby he becomes all things to all men for good, but convicts them of evils out of their own mouths, out of their owne conſciences, if he himſelfe be ingenious, compre­henſive and blameleſſe. But where can be found a Magiſtrate as yet that doth not himſelfe tranſgreſſe in many things, even the law of nature? Now when Miniſters (as ſpirituall men) take this naturall law into their hands, they are truely Antichriſt, and deale with wrong weapons, (for the ſpirituall armour on the right and left hand is ſufficient for them in God) ſo when the Ma­giſtrate77 ſo preſumes on ſpiritual to drive on and impoſe as a Ma­giſtrate his judgement of religi­on upon others conſciences (though as a Chriſtian he may do it and ought to the uttermoſt) he alſo fights againſt Chriſt and inter­meddles in that which belongs not to him (as Magiſtrate) to his danger or ruine.

9. Now though there be ſix ſorts of Magiſtrates (according to Iſaiah the Prophet) in the world. The golden Magiſtrate, the ſilver, the brazen, the iron, the wooden, and the ſtony Magiſtrate, (and alſo lawful for a man ſent of God to tell the Magiſtrate his condition, as alſo for him to deale with ſuch a man againe in love with ſeriouſ­neſſe, and as men and brethren not incroaching, but ſpeaking to the mans conſcience) ſo let both en­deavour78 in the faith and love of Chriſt, to get out of the iron, or wooden, or ſtony ſtate, to that which is more excellent in their generation. But ſtill bear in mind, that untill both theſe act diſtinctly and apart in their proper ſphears, & well acknowledge that each hath taske enough impoſed on him by his owne proper law, there ſhall (I ſay againe there may) be no true laſting ſettlement in any nation of the world. For while the State boweth to the Church (ſo called) or the Church (repreſentative) to curry favour with the ſtate in flattery and much hypocriſie, the family of the whole earth will be toſſed as a ſhip in a tempeſt. Not that the one is to be ſuperiour to the other, but both are good in the ſight of God as far as they keep their place, and well uſe their79 talents. Wherefore O ye Magi­ſtrates, Miniſters and people (as yee love your ſoules, and peace with truth and righteouſneſſe) lay this one diſtinction to heart, that you may no further feel yoaks of miſeries upon your necks, nor confuſions, differences, deſolations & calamities; for no peace everla­ſting is there, til yee come to the bot­tome of peace in God the root of all. Study therefore your ſelves, and how that Chriſt is in you, unleſſe ye be reprobates; a light of Heaven that ſheweth man what is good. Hee doth not ſay that a Magi­ſtrate ſhould forbeare to take his liberty (as a knowing Chriſtian man, as before aſſerted) to con­vince mens conſciences, to promote and zealouſly promulgate the truth as far as he knowes it by the force of the ſpirit of the holy Scriptures,80 and by that only. This he muſt doe if he be a Sanctified one (as a Saint) but as a Magiſtrate he muſt act only by that law that accuſeth man of his evill, and commendeth him for good, or may and ſhould convince him in his owne cogi­tations. Again therefore I ſay, let Magiſtrates, as men, ſtudy the law of men, and fulfill it too, and they ſhall be bleſſed in their work.

10. Alſo beyond and beſides this, many thouſands cry out that the Chriſtians are divided among themſelves more then the Turks, Indians or Jewes. The Chriſte­ned Papiſts are almoſt in three hundred pieces in their opinions amongſt their learned; The com­mon Catholique Proteſtant (whoſe Religion is to run far enough from Papiſtry in ſome par­ticular Articles) is all to ſhivers in81 his own Epiſcopal reformed do­ctrine (as he calls it) government and diſcipline (as abundantly it appears in the Nations.) Alſo the Reformers of theſe Reforma­does are ſcorned and laughed at by men that are called learned, as meer fools both in naturals and ſpirituals. Enquire and finde where is there any ſort of people that are not more or leſſe to flitters among themſelves; if their ſecret diſcourſes and lives were manife­ſted? I could mention many names, perſons, opinions, Churches, intereſts, parties, engagements, and particular books, treatiſes and con­templations of men mixed in ſelf; but I forbear. I feel and find al­moſt every one hath bad thoughts of ſome evil in his Neighbour, and is gnawing ſome bone or o­ther in his reſerved thoughts. None82 of all theſe Sects and factions in Chriſtendome doth good, all, and alwaies, no not one. Therefore ſhould all their mouths be ſtopped before the face of the Throne of God, and their lips alſo ſtayed from uttering words againſt o­thers. But every man (excepting a few) forgets the great mountain of his own fins that is alwaies be­fore the door as the dunghil of his own houſe, and (as before is ſaid) almoſt every childling of Adam would be pulling out either the mote or eye of his brother; many wiſe men are yet to learn to reconcile theſe differences, nei­ther know they much of the deep ground, nor yet the end; for many ſtudy the middles in the Alpha­bet, but the Alpha and Omega is hid from their eyes.

8311. Many of them alſo that are called Preachers of the Goſ­pel, and Miniſters of Chriſt, that ſhould be peace makers, (men comprehending all things in Chriſt) and in the true wiſedome ſhould come to the people, as the woman at Abel came to Joab Captain of Davids Hoaſt, and ſo end all the matter of ſtir and ſtrife, (and nor be behind a woman that compoſod all differences at Abel) Many (I ſay) of theſe Preachers rather kindle a blind and an evill fire; they ſpeak evil of what they know not, buſie their brains to build high Towers in Babel, envenome and exaſperate one par­ty againſt another under pretence of zeale for Chriſt, and bring up­on themſelves a ſwift witneſſe, a heavy judgement at the day of God, when all the blood of ſuch84 as they packed on to wars and ſlaughters, or evill-ſpeakings, ſhall ſtare them in the face, and make them then ſtarers alſo. Their ex­cuſe then (which will not ſerve) will be, Lord, I thought I con­tended for thy truth, and for a right Religion, as much as againſt Errours, Hereſies, and Atheiſm and oppreſſions of Adams chil­dren. But what will the Judge ſay? O thou blind guide, thou haſt led the poor eternal people in the dark, and haſt made them leap out of this world they knew not whither. Thou mighteſt have known that I loved peace, pati­ence and overcoming all evill by love; but when the Bible and my Spirit commanded love, peace, ſi­lence, and conſideration; ye were all for war, noiſe, turbulency, and humourſome contrivances; ye cal­led85 light darkneſſe and darkneſſe light. Now therefore friends be ye all muzled by your own con­ſciences before ye be caſt into ou­ter darkneſſe, for ye have not on the wedding garment of ſpecial fellowſhip with the true Bride­groom in love unto him, and to his pure Spouſe, to an abhorring of ſelfe. And thus when they are firſt thruſt out of the Bridegrooms inner chamber (where the light and warmth is) they ſhall be bound hand and foot, and ſit without at the threſhold in the outward form of the houſe, where will be weeping for things paſt (paſt beyond remedy) and gna­ſhing of teeth for very anger and coldneſſe in Religion. Wherefore O ye Preachers (or Prieſts that know not the anointing, the Chriſt) be warned, be convinced that ye86 are very unlike the Biſhops men­tion'd in Timothy; take not upon you the trade of hypocriſie, nor the burden of the ſoules of others. The guilt of your owne ſecret pranks and publick ſins is burden enough, and more then ye can bear. See to the ſaving of your own poor ſouls firſt before the face of the burning and living ſpirit of God, and leave off a while ſtu­dying of Brain-ſermons for others, when as your ſelves are to be caſt away.

12. Few clear viſions are there in the Countries and Nations, but Teachings and Preachments ſeem mixed and diſturbed for the preſent, ſo that few can ſay (if a­ny aright) Lo here, or lo there, in publique or in private, in this o­pinion, or in that, in this Pariſh, or in that Church. And the lear­ned87 (as they eſteem themſelves) as alſo the unlearned, cannot (to this hour) attain to the unclaſp­ing and reading of the Book of the inviſible God. What ſhall poor ſoules doe before their can­dles be quite out, they being in great ſtreights, diviſions, and dif­ficulties? O ye precious immor­tal ſoules, do not ſleep any longer; let not your minds grow dull and heavy as ye look upon eternity. Whatſoever darkeneth you, is of the Devil and ſelf; examine your hearts often. Dwell not abroad. Be not as the harlot, whoſe feet cannot be kept within her owne doores (being ſhe is a ſtranger at home, and overmuch acquainted abroad in the ſtreets of deceit;) a wandring mind every one hath in heart by nature. Make haſte to gather quickly together all the88 thoughts that are to goe with you out of this life (for when a body falls as a leafe to the grave, the thoughts of the heart are the in­timate fruits thereof.) Notice take of your light and of your practice. Compare both together, how much knowledge thou haſt, or what light haſt thou within thee? How far followeſt thou thy conſcience? Wherein murdereſt thou the true light of the righteous One within thee? How often doſt thou any thing doubtingly, thy inward principles grumbling at thy allowance of evill thoughts, and alſo at thy ſloathful perfor­mance of good? How oft doſt thou condemn, and ſharply judge in others, that which thou doſt ſe­cretly and ſilkenly allow in pri­vate practice thy ſelfe? What canſt thou ſay thou haſt done89 wherof thou needeſt not to repent before the Throne of Chriſt, and the face of the ſeven Spirits of the immortal impartial God? How oft haſt thou with thy owne thoughts made thy ſelfe drunk, not knowing the ſobriety of God, and ſo haſt been paſſionate, and in thy vain mind been cenſuring things and perſons, opinions and Churches, when at that inſtant the aſſembly of thy own wicked thoughts, and the Church within thy own breaſt, and multitudes of imaginations were all out of or­der? How oft alſo haſt thou li­mitted the eternal and holy one of Iſrael to thy own thoughts and at­tainments of a light? How fre­quently haſt thou done, ſpoken, or thought that which thou know­eſt was not for good to thy ſpirit, nor others, but probably for hurt90 and ſlaughter to thy poore ſoul? How much time doſt thou ſpend in vaine, which thou mighteſt beſtow on other things? How many affe­ctions doſt thou ſcatter upon the creatures, which to gather up a­gain will be a great taske at the houre of death? There is no hea­ven or happineſſe but God; no way to God but Chriſt; no fel­lowſhip with Chriſt but what is ſpiritual; no enjoying his ſpirit but within (in the heart within) no comfort within thee but of what within thee is within God alſo. Therefore thou poor wandring wailing ſoule, keep within, but believe not thy imaginations with­in. Try the ſpirits; firſt try thy own thoughts; what is of love, lowlineſſe, peace and purity is of God. Mock not thy ſoul, and be not deceived by others.

9113. There muſt appear now in this laſt Nunc of dayes unheard-of motions, with words, works, & won­ders beyond all former Preſidents. The Antiquaries, and all that look back only to former Ages, wil ſay of theſe, This is new to us, away with it, not underſtanding that it is the old renewed with advan­tage. Let ſuch remember in their day, that as the great natural Cor­poration of this whole world growes old, that it may be changed as a garment by the Creator that wore it (as his veſture of time) ſo alſo towards the end of dayes, the ſe­cond Creation (which alwayes is within this world) ſhall appeare from within, and be furbiſhed and made brighter. Then ſhall the Son of Man (who is the Son of God by the eternal nature) bring to death of a Conſumption92 the firſt Adam (that now is) who indeed was by a ſecondary nature, or kind of propagation, the Son of God. Conſider and under­ſtand, There are two Natures; the eternal, and after that the tempo­ral; which temporary nature is again ſwallowed up by the Eter­nal. In the Eternal, Chriſt was (and is) begotten as the firſt-born of every thing. In the temporal, was Adam made a center and com­pendium of all Heaven and Earth. In the firſt is Election and Reje­ction laid in the depths of God. In the ſecond both doe appeare to the creatures ſight, and therein he is active. Now when Eternity is brought forth in the fountain-heart of any child of Adam, then is time (as to that birth) ſwal­lowed up. But divers boaſt here­of in vain, who mind earthly or93 firmamentall things; yea they are worſe then mortal beaſts, becauſe they live below their created na­ture, though they were made to rule over it. O ye off-ſpring of Adam, open your eyes, and ſee where you are: Ye marry Time, and trifle with Everlaſtingneſſe; ye ſtudy to be ſomwhat for a time, and cannot ſtoop to be nothing, that ye may comfortably lodge in Eternity. But turne about and ſee how all under the Sun is vani­ty and vexation, and how life is ſeated only in the Sun of Righte­ouſneſſe. In his light we may find all old things paſſe away, and all things become new. And if ye are, or will indeed be in him (as Angels ſtanding in the Sun) you will find the ſubſtance of your ſelves renewed in glory in this life. And then ye will clearly diſcerne94 what Adam was, how he fell, and we in him, and what Chriſt was, is, and will be, and what the Saints were, are, and will be in him alſo.

14. The firſt Adam ſinned, in him all fell; but all are not eter­nally loſt. The ſecond Adam ſuf­fered, in him all were raiſed, or made alive, as Paul ſaith, but all are not ſaved therefore. God elected ſome in the firſt, and reje­cted others in the ſecond. O the depth of the immenſe opera­tions, or rather looks of the na­ture of eternity! The Eagles of the heavenly rock are allowed to ſee more in the Sun of Righteouſ­neſſe then they may lawfully utter among men (as long as men con­tinue dogs and ſwine.) But this is is ſafe and common, that God made Adam an upright man,95 (changeable if himſelfe pleaſed) but man found out innumerable inventions; the flame of Adams candle was wholly put out in Pa­radiſe by the Fall, but ſome fire of that ſame candle ſtill remain­eth in the wick unextinguiſhed, capable of flaming again by a new birth in this life (and ſuch the devils and damned ſouls have not, for they are paſſed out of time and life) yet ſuch is that fire in a natural man, that it cannot re-kindle (nor the ſpirit of the mind (and underſtanding which is darkened) be renewed, with­out the inſpiration of the Al­mighty upon that ſpirit or candle in Man (which Elihu and Solo­mon mention.) And that ſpirit of life (in his ſevenfold breathings) floweth with force on what ſpirits he liſteth; and yet its gale from96 heaven is upon all ſpirits more or leſſe in this life. He that yield­eth to Gods wind, is renewed; the other ſhuts it out of himſelfe by his own wilfulneſſe or negli­gence. O ye Freewillers, and ye Anti-freewillers (ſo called) look into that glaſſe, ceaſe from end­leſſe diſputes and vain janglings. Uſe to the uttermoſt the will and power God giveth you in time; for mans ſpirit or will in this life remaineth ſo proxime and neighbouring to the eſſence and nature of God (as Princes before the Monarch) that a free choice is left him, but ſuch a one as is worſe then nothing, if the eter­nal ſpirit of grace overſhadow him not for it is not of him that willeth or runneth, but of God that holdeth the ſcales and ballance in his mighty hand, and67 weigheth the ſpirits, and in man preponderateth as he pleaſeth. The ſoules eternal eſtate is at his beck: Feare him therefore, and pleaſe him, as far as by him thou art enabled (which as yet thou mayſt ſee thou haſt neglected;) but in ſo doing thou ſhalt know the myſtery of his Will in thy own ſelfe; otherwiſe thou ſhalt reprobate, reject, or neglect thy own ſoul and life for ever.

15. The only way to inward order, is to follow the uttermoſt light God hath given man of his will; and he that will doe his Will, ſhall know of the Doctrine. This ſpiritual regularity ſhall al­ſo lead to the outward, and ſet Adams poſterity in their due pla­ces. Now as I have ſpoken for a righteous impartial Magiſtrate (who is the image of God the fa­ther)98 ſo I plead in God for a right Miniſter of the Goſpel (who is alſo the image of Chriſt the Son) loving, knowing, condiſcending, pure, wiſe, deep, diligent, wea­ned, trained, tryed, tempted, and watered every moment, and ſuch as have by Chriſts order the van­guard in knowledge, humbleneſſe, and power. Such Miniſters, Pa­ſtors, Elders, and Teachers as theſe are ſuch as the Son of God and his Apoſtles owned, and will confeſſe before the father, as co-workers (not againſt Chriſt, but for him, at leaſt as willing Nethi­nims, and hewers of wood, and drawers of water, and the true Preacher is well content with the loweſt office in Chriſt.) Such as turne many to righteouſneſſe and obedience of the juſt in their hearts (not to a private lane of99 mans opinion) they ſhall ſhine for ever and ever, as the ſtars of God in the inviſible world. Now ye may know ſuch Teachers as theſe by this; they are like Chriſt, they doe what they teach, and teach what Chriſt doth in them. They are Innocents, they hurt none by word, by example, or by mental influence. They ſeat not them­ſelves in this world in Palaces, Gardens, Pleaſures, Sports, Pre­ferments, and ſuch vanitie of va­nities; for the true Preacher fin­deth no time to be trifled away in this life, becauſe he beholdeth and eyeth the pleaſures at Gods right hand, and ſo forgetteth theſe delights of goats on his left hand. Such Shepherds of the ſheep overlook great livings on earth, and are raviſhed with the living immortal in God. Now ſuch as100 approve themſelves thus the ſer­vants of the living God, receive them, and ſcorn them not, though they uſe not your tone, words, and geſture; for who art thou that wilt bear but with one branch on one tree? Thou ſpirit, proud ſpirit, ignorantly boaſting of thy light, muſt one tree eternally bear but one branch, one leaf one ap­ple? Silence thou proud fleſh, that wouldſt ſilence all fleſh but thy own, and ſeek not to ſtop the mouth of truth, though an Aſſe ſpeak it. But for the Scribes and Phariſees, that love in their hearts the higheſt ſeats (which are not alwayes counted the pul­pits) in the Synagogues, they love to judge all, and be judged of none, that's the high Pew. In that judgement the ſpirit of truth fitteth as Judge, but not any o­ther101 forerunner; nor did John Baptiſt, nor John Evangeliſt dare ſit in that high ſeat in the Chri­ſtian Synagogue, yet in them he that ſits on the circle of the earth is ſternman there. Now all ſuch Prieſts, all ſuch Miniſters, Biſhops, Paſtors, Rulers, and Adminiſtra­tors, as are proud covetous, dor­mous, luſtful men pleaſers, falſe accuſers, living-lovers, belly-grooms, time vain ſpenders, idle loytering recreators, State-contri­ving Foxes, unjuſt wrangling, ſuing neighbours, and the like; ſuch as theſe (whoever they be) are all dogs barking, and ſwine tumbling themſelves in the dirt; how then can they ſave them that hear them? A whip of Gods ma­king ſhall drive all theſe dogs out of the Church. They are the ſons of Eli, and of Balaam; of Aaron,102 and of Levi in their wickedneſs: Theſe follow not the good, but the evill of their Predeceſſors, therefore ſhall they wither and ſuddenly come to nothing. Note alſo, that ſo long as any conti­nueth and abideth in that moſt excellent ſpirit of God, ſo long he is a Miniſter of Chriſt in God, and no longer; for who is he that is a Miniſter of Chriſt to day, may not ſpeak for Antichriſt to mor­row? As Peter ſpake from heaven and from hell too in the ſame houre, ſaying, Lord, thou art the Son of the living God, but Ma­ſter ſpare thy ſelfe. Now ſo long as the two natures are competi­tors within man, ſo long he ſhall and muſt neceſſarily be in doubts. But when the new nature is aloft and uppermoſt, and as long as it keeps under the vain ſpirit, ſo long103 he hath joy and aſſurance, and no longer; for to be ſpiritually min­ded is life and peace. Therefore the Lord Chriſt doth call and cry to all Preachers and hearers, Give me to drink that which is pure, without the mixture of your ſpi­rits with it, even ſuch as hath no ſelfe in it, ſuch will doe good. I will bleſſe it to others. That is the true Phyſick to poore ſoules. Give them that, and they ſhall be well. But if ye adminiſter to them mixed teachings, and their ſoules die upon it, who ſhall an­ſwer think ye? O ye publick Speakers, look to your mixtures; for a pure River of God is come out of Sion; in it ſhall all the beaſts of the field of God drink up the water of life, and leave off the broken ciſternes and diſturbed pooles that have much mud and104 mire in them. The true Miniſters are followers of Chriſt (that is, they are like him) and the falſe are enemies to the croſſe of Chriſt that deſtroyeth all ſin and vani­ty. Down with all that nouriſh wickedneſſe, and up with Chriſt in the reſt: I ſay up with Chriſt in them, rather then with them to honours in this life, leſt pride bloſſome again, and ſelf-conceit bud forth. Theſe laſt daies will not long ſuffer any proud ſprigs on the trees; for now the Tem­ple of God in Heaven is about to open, and there are voices, thun­drings, earthquakes, lightnings, and great haile upon that evil ge­neration of ſelf-ſeeking Chriſti­ans. O that we had hearts to ſtand out of the way of Gods ar­rowes, out of the way of ſin and hypocriſie! then ſhould not the105 ſoul feel within it that plague here mention'd without it.

16. The time runneth out, and is great and marveilous; the grave gapeth for man, let not man then gape alſo after the dunghill of this world. Hunger after Heaven, and that is to ſay, long after the Lord Jeſus. If thou didſt expect to find in this Chapter matters of know­ledge, eloquence with acuteneſſe, thou haſt deceived thy ſelfe. But here is mourning, warning, and woe to the world, and alſo dire­ctions to them that underſtand; and they that ſeek the Lord ſhall underſtand all things. None of the wicked perceive it, but the wiſe ſhall underſtand, ſaith Da­niel and Solomon. This Genera­tion is under the ſixth Trumpet of God, and the fire, ſmoke, and106 brimſtone are felt & ſmelt in ſouls and Nations eminently. Now the ſe­ven Thunders utters their voices in ſome, and make mortal men trem­ble at the thoughts of the Great day. The next Trumpet muſt ſound, and then will be the finiſhing of the myſtery of Gods Being and Will. Now is the houre, the day, the moneth, and the yeare for thee to beg of God, and to eat the little little book which was in Gods hand, and is in the hand of his Angel. The knowledge thereof ſhall be as honey in the mouth of thy mind; but when that Lords candle ſhall ſearch the inward parts of thy belly, and diſcover thy great corruption, it ſhall put thee in bitter paine (as of a wo­man in travaile) And that voice of the Lord ſhall make thy kind107 to calve, and cauſe thee to caſt off thy luſt as an untimely fruit. Howbeit, ceaſe not O man to beg of God that thou mayſt ſwallow down that book; for untill then thy ſoule ſhall not reſt indeed, nor ſhall the Nations and Chur­ches be quiet untill that Book be known. That Book is in and through the Bible, the Creation, and the heart of man, and yet properly it is either of the three. It is the Hidden word, and yet revealed counſel of God in him­ſelfe, and in his ſpirit in the chil­dren of the new birth. The name of this Book is Nothingneſſe be­fore the creature, and All things before the Throne of God. When thou art nothing to thy ſelf, then ſhalt thou read it, and not before. No wit or learning of man are ſufficient ſpectacles; they are lof­ting108 up over the lines of this Book. But in ſelfe denial and yielding to Gods will in thee, thou ſhalt become a Scribe and Schollar of the Kingdome of Heaven, and no other way. Forget not this verſe of the Chapter ſent to thee and to the world.

17. One Verſe more, and then no more of this preſent Teſtimo­ny. The houre is in ſight, when time ſhall expire and be no more; when day and night, heat and cold, ſummer and winter, ſeed­time and harveſt, ſhall no more for ever take their Turnes. And whereas now day and night, joy and ſorrow paſſe over us (grief in the evening, comfort in the morning) goe on friend a little, and it will become with thee all109 day for ever, or all night, with­out mixture of the comforts of nature (as the eternal day or night prevaileth in the ſpirit.) Therefore be entreated againe to ſtrive to ſpend thy ſhort time a­right, and one quarter of an hour in four and twenty at leaſt to be­gin to mind Eternity whither thou goeſt. If thou ſayeſt, That is a ſmall time (as indeed it is) ſee firſt whether in that quarter of an houre thy thoughts will not ſteal away to ſome creature or other, and to the things of time, of va­nity, and of vexation. And know, that while thou liveſt in the ſieve of vanity (which is the courſe of nature in thy own will) it is im­poſſible for thee to have a ſteady mind to look on Eternity. And miſerable art thou whilſt thou li­veſt110 a cripple at Betheſda in the five gates of the ſenſual life, till Jeſus bid thee take up thy bed and walk. And this he doth when he makes thy will to ceaſe, thy thoughts to ſtop, thy working fan­cy to ſink, thy apprehenſions to be darkened in dimneſſe of an­guiſh, thy pleaſures to wither, thy righteouſneſſe to putrive, and thy ſelf-hood to ſtoop, and yield, and die, as Chriſt Jeſus did. This is beſt effected by the power of his love in thy heart, which love is light and life to thy ſpirit, but death to thy fleſh. When I ſpeak to thee (honeſt Reader) I ſpeak to my ſelfe alſo herein; for I have learnt that ſharp expreſſions to o­thers, are as weights of lead to our ſelves, if we be guilty of the ſame evils: But when we teſtifie111 with truth, mildneſſe, and earneſt­neſſe, we ſhall be accepted of the Lord, however men cenſure us as they pleaſe. This I leave with thee in perfect love, and thee alſo with that God who will ſhortly ſpeak forth his own mind with Power, Authority, and great Glory to the whole World. Peace be unto thee. Amen.

N. D.

Theſe Books are lately Printed, and ſold by T. Brewſter at the three Bibles neer the Weſt end of Pauls.

THE retired mans Meditati­ons, or the Myſtery and Pow­er of Godlineſs, &c. by Henry Vane, Knight.

A brief Hiſtory containing moſt of thoſe notable Occurrences and Revolutions that happened in thoſe late Conteſts betwixt King and Parliament; being a ſhort mention of things from 1637. to the Kings death 1648. Written by Thomas May Eſquire.

The Excellence of a free State, or the Right Conſtitutions of a Commonwealth. Objections an­ſwered, together with ſome Rules of Policie and Errors in Govern­ments, as laid down by Machavel and others.

A Confeſſion of Faith of ſeve­ral Churches of Chriſt in the We­ſterne Counties, viz. Somerſet, Wilts, Devon, Gloceſter, and Dorſet, (ſigned by T. Coller, and others.

A Dialogue between a Miniſter of the Goſpel, and an inquire Chriſtian, about the work of God upon the Soule, the Authority of the Scriptures, the Principles of the Quakers, and the work of the preſent Generation: By Tho: Col­ler.

Lazarus and his Siſters diſcourſe of Paradiſe; or a Conference a­bout the excellent things of the other world.

A Diſcourſe betwixt 3 Neigh­bours about the preſent Govern­ment, viz. Goodman paſt, Good­man preſent, and Goodman fu­ture.

A Dialogue between 3 Bords in Welſh, with other Welſh things.

About this transcription

TextA discovery of some plots of Lucifer and his council against the children of men.
AuthorN. D..
Extent Approx. 91 KB of XML-encoded text transcribed from 59 1-bit group-IV TIFF page images.
SeriesEarly English books online.
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(EEBO-TCP ; phase 2, no. A82148)

Transcribed from: (Early English Books Online ; image set 170292)

Images scanned from microfilm: (Thomason Tracts ; 213:E1710[1])

About the source text

Bibliographic informationA discovery of some plots of Lucifer and his council against the children of men. N. D.. [2], 111, [5] p. Printed for T. Brewster at the sign of the three Bibles at the West end of Pauls.,London, :1656.. (Signed at end: N.D.) (With 2 final leaves of advertisement.) (Annotation on Thomason copy: "June 3".) (Reproduction of the original in the British Library.)
  • Devil -- Early works to 1800.

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ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A82148
  • STC Wing D66C
  • STC Thomason E1710_1
  • STC ESTC R209573
  • EEBO-CITATION 99868441
  • PROQUEST 99868441
  • VID 170292

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