PRIMS Full-text transcription (HTML)

CONCERNING Good-Morrow, AND Good-Even; The Worlds CUSTOMS: BUT By the Light which into the world is come, by it made manifeſt to all who be in the dark­neſs.

G. F.

LONDON, Printed for Thomas Simmons at the Bull and Mouth neer Alderſgate, 1657.


Concerning Good-Morrow and Good Even, &c.

TO all you that ſtumble at them that to you cannot ſay God ſpeed you, and bid you have a Good Night, and wiſh you to have a good Morning, or a good Evening: Now we which be in the Light, and know the Day, who witneſs the Father and the Son, and to ſuch as are here we can ſay God ſpeed, and not be partakers of their evil deeds: And the children of the Day which witneſs the darkneſs paſt, and the night over, and to the light turned from darkneſs, and the works of it, good Day to them is here, and good Morning is here: But now to bid God ſpeed to evil workers, curſed ſpeakers, drunkards, and cheaters, coze­ners, them that uſe falſe weights and deceitful meaſures in their merchan­dizing, in their common occaſions and works, to bid God ſpeed to them are not theſe partakers of their evil deeds, and blind to tell them ſo, whoſe works are not wrought in God, to tell them they have a good Evening, or a good Night, or a good Day, that are doing miſchief, devouring and de­ſtroying the Creation in drunkenneſs, in devouring, cozening, in Idolatry, Adultry, Fornication, Theft, Murder, wronging one another in pride, lof­tineſs, preſumption, ſeeking where they may accompliſh their luſts, to tell them they have a good Night, or a good Day, which appears they be in the evil day, and the hour of darkneſs, doing the works of darkneſs; let all that fear God judge of theſe cauſes, and what a cuſtom of words hath carryed away people, and what a garment the workers of iniquity wear, and the e­vil doers, whoſe works are evil, who would have God ſpeed ſaid to them, and Cozeners, and Cheaters, and Brallers, and Lyars, and Swearers, and Perſecutors, would be told that their day was good, and their night is good, and their Evening, and God ſpeed their work, who are found out of the2 works of God, who are found in the night of darkneſs, and the evil day, that the evil rules; [mark] while the evil rules, and the works of darkneſs rules, and adultery rules, drunkenneſs rules, ſwearers rules, cozeners, cheaters, perſecutors, brawlers, lyars, ſwearers, drunkards rules, murder­ers, thieves, adulterers, whoremongers, idolaters, fornicators, proud and lofty ones, whiles theſe rules, its the evil day; this is the day of evil, the evil hath his day now here; and to ſay the evil day is a good day, is to ſpeak a lye; and this muſt have its evening, and this muſt have its morning; and to ſay good morning when this begins, and a good evening when this ends, is it not here to call evil good, call the evil day a good day, and the evil eve­ning a good evening; mark; And while the evil day is, is not the Dogs-days there; hath not they the liberty to bark and devour, and all ſubtile Foxes there, and the Swine wallowing in the mire and luſts; ſo to ſay they have a good day that live in the evil day, and theſe who are workers of iniquity, and are doing the Devils work in his day, his ſubjects, and ſuch would have ſaid to them, they have a good day, and a good evening, and God ſpeed their work; but ſuch as dwell in truth cannot call evil good, nor can­nor bid God ſpeed their work, except they be partakers of their evil deeds, while lyars, cheaters, defrauders rules; theſe are works of darkneſs, theſe are the evil Day, and the evil Evening, and when they begin theſe works of darkneſs, its〈◊〉the evil morning, so they call it.

And ſuch as live wantonly upon earth, eating and drinking, and riſing up to play, and ſporting themſelves in pleaſures while they live, which be dead while they live, and wanton upon earth, which kills the Juſt; and they that kills the Juſt, they be in the evil day; and againſt ſuch before mentio­ned the Lords hand is turned; and ſuch as be in the evil day, againſt whom the Lords hand is turned, they be in the tranſgreſſion, which be in the evil day, and all which be workers of darkneſs, cozeners, cheaters, deceitful workers, unrighteous, ungodly, and diſſemblers, and deceivers, theſe be all in the evil day, in the evil morning, or the evil evening, which is neither good morning, nor good day, nor good evening; neither is Gods ſpeed to theſe works, nor deeds, leaſt there be a partaking of them; and now is the evil day diſcovered, and the evening of it, and the morning of it, the day of evil, the evil and his day; the day is come that hath diſcovered it, and the works of it, and ſuch as are doing his works in his day, which would de­ſtroy and murder, becauſe the children of the Light cannot bid God ſpeed their work, and tell them their morning is good, and their day is good, and their evening its good, the children of the Light cannot lye to call evil good; evil morning is to them that are beginning to work wickedneſs, and to do iniquity, until they come to the evil day, and the evil evening, the evil ſpeed is now, where the power of evil guides, working in the evil, is going on to the evil day, and to ſuch the children of the Light cannot ſay God ſpeed, who witneſs the good morning, who witneſs the good day, who witneſs the Father and the Son, and bringeth this Doctrine, and can ſay3 this Doctrine, God ſpeed, and not be pertaker of any evil deed; but to ſay to ſuch who doth the evil and owns not the Light that comes from Chriſt, that lighteth every man that cometh into the world, and be in the evil deeds, wrought out of God, they cannot ſay to them, God ſpeed, unleſs they be partakers of their evil deeds.

So here is the evil day ſeen, while he rules and hath Dominion; and here is the good day known, when he is bound, and the morning of it; and ſuch witneſs the good day, and the good morning, and ſee all that the Lord hath made to be good, very good, to ſay God ſpeed to that which is going on in the power of the evil, guided with the power of evil, all may ſee whether this be right or wrong, to ſay to a company of men and women that are at pleaſures, and ſporting themſelves, and eats, and drinks, and riſeth up to play, and lives wantonly upon earth, againſt whom Gods anger is; to bid ſuch God ſpeed, how can we ſay ſo but be partakers of their evil deeds? And likewiſe when a company are mocking, men or women, reproaching, ſcoffing, ſcolding; paſſing by them bidding them God ſpeed, to bid them God ſpeed, how can we do it but be partakers of their evil deeds? for here ſhews that the Father and the Son they know not, but the Enemy, the Ad­verſary, the Devil, and his works they do.

And to come among a company of men and women that are drinking, ſwearing, Muſick, Shovel boards, Cards, Dice, to come into the houſe, how can he to them ſay God ſpeed, but to be partaker of their evil deeds; for a drunkard and a ſwearer makes the Land mourn; a drunkard caſts the Law of God behind his back; and theſe ſhew to be evil deeds: Or to come into a Market where people are at their Merchandiſe, theſe being ſelling their Merchandiſe, or meeting them going to Market with their Merchandiſe, where there is deceit, cheating, cozening, oppreſſing grinding, defrauding one the other, and more then yea and nay in their communications, which is evil; how can we ſay to theſe God ſpeed, but we muſt be partakers of their evil deeds?

And to come among a company of people that are making vanities, toys, or Baubles, or making things that are ſerviceable, and they themſelves have ſelf ends, and covetous, and griping, and deceitful Trades, men who labour for others, and works for others, thieve, or covet, or wrong; how can any ſay to them God ſpeed, but he ſhall be partaker of their evil deeds.

When men cannot ſpeak in their bargaining without a lye in their mouths, and can any ſay unto ſuch God ſpeed, but they muſt be partakers of their evil deeds? If any man among you brig not this Doctrine that he hath the Father and the Son, receive him not into your Houſes, neither bid him God ſpeed, leaſt you be partakers of his evil deeds; who hath the Son hath the righteouſneſs of God, and who hath the Father hath the righte­ouſneſs it ſelf; and to ſay God ſpeed to ſuch who hath the Father and the Son, and bringeth this Doctrine, who hath this they ſhall be free from the4 evil deeds, who ſay God ſpeed to ſuch; but to ſay God ſpeed to ſuch who hath not the Father and the Son; hath not, (mark) that hath not the Father and the Son, ſuch are not to be received into houſes, neither to ſay God ſpeed, leaſt you be partakers of their evil deeds.

And ſuch are the partakers of the evil deeds of them which bids them God ſpeed, that hath not the Father and the Son; and they that have not the Father and the Son, have the evil deeds; for to ſay to the Harlot which deceives the ſimple, whoſe way is death; or to ſay to ſuch as keep Whores, or Stew-houſes, as they call it, where wickedneſs is, to ſay God ſpeed to ſuch, can they ſay God ſpeed to ſuch, and not be partakers of their evil deeds? Or to ſay God ſpeed to ſuch as are Murderers, can they ſay to ſuch, and not be partakers of their evil deeds? Can they ſay God ſpeed to a company of Thieves, or Adulterers, or Whoremongers and Idolaters, but be partakers of their evil deeds; and finde a company of men, and a company of women doing miſchief in the ſtreet and high way, ſlandering & back-biting, & in­venting evil againſt their neighbor, to tel them they have a good Morning; can they ſpeak this and not ſpeak a lye, though the Morning be good, but they are not doing the good; when the morning-light come, theſe ſins are practiſed.

And to ſee a company of men going to a Market, whoſe intent is to co­zen, and cheat, and oppreſs, and covet, to tell him he hath a good day, or a good morning, is not he here in the evil day?

To come into company, or to ſee a company, or to meet a company of men or women that are given to drunkenneſs, or curſing, or ſports, or plea­ſures, or cozening, or cheating, or lying, or diſſembling, or back biting, or ſcolding, to tell them they have a good day, and a good morning; is not this the evil day? to tell them they be in the evil day, is not that more pro­per, or the evil day is to them; but to tell them good day is to them, it plea­ſeth them, and ſo it pleaſeth the lyar to tell a lye, or to tell a man or a wo­man as they meet them going into their grounds, who may be is intended if he ſee Cattle, or ſo, to deſtroy them, or lame them, or do his Neighbor a miſchief; if he ſee his Neighbors goods, to covet and luſt after them; to tell him he is in the good Morning, and in the good Day, when he is in the utter darkneſs, practiſing the works of darkneſs, and full of miſchief, to come into a Town among a company of Tradeſmen, Traffickers, Buyers and Sellers, who over-reaches one another in their Bargains, who in their com­mon occaſions are above yea and nay, cozening and cheating one another, covetting after one anothers Goods, Wives, and Servants, or Cattle, or o­ther creatures, to come and flatter them, and tell them a good day is to them, this will pleaſe them, which be in the evil day, and not come to the morning, though the morning which the viſible eye ſees is good, and the day good; but they in the evil day, and the day is evil to them, and the mor­ning a morning of miſchief, that when they come to ſee to do, they act evil, ſo grow up till they come to the evil day.


So to ſay they have a good Evening, or a good Morning to them who who are going in the Evening to do miſchief, if it may be to ſteal a com­pany of Horſes, or to ſteal a company of Sheep; or a company of lewd peo­ple go to Whoredom, Fornication, ſay a good Even to them pleaſeth them, or you have a good Morning when Judgements is to come upon them, who are going to do the works of darkneſs, to ſay a good Evening, or a good Night to ſuch as are going to abuſe their Neighbors Cattle, who are going to thieve his Corn, his Redge, his Hey, his Clothes; to ſay the Evening is good to him, pleaſeth him, and he hath a good Evening.

Or to ſee a company, or meet a company that are mocking, ſcoffing, ſtocking, ſlandering, backbiting; find them in this work, ſay they have a good Evening, is not this to tell a lye? Or to come into a Town among a company of Shop-keepers which do cozen and lye in their Bargains, cheat one the other; and to tell them they have a good Evening, is not this to tell a lye?

And to tell all Tradeſmen whatſoever in time of Night or Evening, it is the time then to them to work wickedneſs, and to cozen, and cheat, and lye, and rob; and to tell them they have a good Evening, or a good Night, is not this to tell a lye, and to flatter, though the Night outwardly be good.

To tell a company that is going to an Ale-Houſe or Tavern to drink or roar, to abuſe the creatures of God, to tell them they have a good Night, the Night is good.

Or to meet a company of men that is going abroad to ſeek their prey, to wrong, and devour, and deſtroy one another, to ſay he hath a good Night or a good Day, is not this to them and him an evil day? let the Light in all your conſciences anſwer and judge; though the Night is good in it ſelf, and the Day is good in it ſelf, for all that God made was very good; but muſt there not be an account given for all vain words?

Now to come to a company of Tradeſmen whatſoever, that in their Trades there are wronging, cheating, cozening, they are ſlighting the work, they are abuſing it, they do it not righteouſly.

And who are uſing deceitful Weights and Meaſures in bargaining, to ſay to them God ſpeed your work, is not he that ſaith ſo partaker of his evil deeds? Whether is it better to ſay Fear God and be juſt, and do the things that is right.

To come to a company of Husbandmen, or other men that are about the creatures in the Creation, doing their occaſions, who are envying the Cattle, bruiſing the Cattel, curſing of them, defrauding one another; and ſome may be doing for others work, and ſlight over the thing they have in hand, and do it not faithfully; to ſay to theſe, God ſpeed their work, are they not partaker of their evil deeds? for ſaith the Prieſt and people, There are none that doth righteous, no not one; then they do evil; and how can I ſay to him that doth not righteouſneſs, but partake of his evil deeds? How can6 I ſay to him he hath a good Day, and a good Evening, when he is in the Night of Darkneſs. And the Prieſts and People ſay while they be upon Earth they muſt commit ſin; and ſin is of the Devil, and he that commit it is of the Devil; and how can I ſay, God ſpeed him that commits ſin? Muſt I ſay God ſpeed him in his wayes? Is not that to imbolden him in his wayes, put him on a Garment there, put him on a cover? To bid him God ſpeed, can any do ſo but be partaker of their evil deeds? Is it not bet­ter bid them repent?

And if while they be upon earth they muſt commit ſin, is not ſin the evil deed, doing the Devils deed; to bid God ſpeed to a Prieſt, to a Teacher, or to a Profeſſor, that tells me while he is upon earth he muſt commit ſin, are not theſe them that muſt not be received into their Houſes, nor bid God ſpeed, leaſt we partake of their evil deeds: We are the Houſe of God, this is not to be received into the Houſe: We are the Temples of the Holy Ghoſt, born of God, a ſpiritual Houſhold, turned from ſin; who are turned from the ſin are the Houſhold of God, where the ſin entreth not, nor the evil deed, And hath not this Baals Worſhip ſtood out of the Light, that ſo rageth now, who acts the evil deeds, that is not bid God ſpeed, who acts the evil deeds before mentioned; and they cannot tell them that be in the evil day, they have a good day; and cannot tell them that be in the works of Darkneſs, that they have a good day, or a good Evening, that maketh the Heathen to rage now, that the madneſs and folly of this appears now both in Profeſſors, Prieſts and people.

And again, is there not a mighty Monſter brought forth in the world and in theſe Nations, that if you be not ſpoke to, this birth brought forth, born of the Monſtrous Woman, it ſwells, and is full of fury and madneſs if they ſpeak thou to him; doth not this ſhew that 'tis not the birth born of the ſpirit which gave forth Scripture, which ſaid thou to a particular, and you to many, and thou to God, and thou to Chriſt; but is not this birth born of the great Myſtery Babylon, the Mother of Harlots, ſince the days of the A­poſtles; and now her Son reigns, and hath been ſet up as King.

At this Monſter born of the fleſh, the very word thou ſtrikes at his brow, and makes him to rage, and he is found out of the life that gave forth Scripture; now to ſpeak you to him, to make him a number, to ſet him up in his place, make him a Monſter, pleaſeth him; and this Monſter born of the fleſh hath outſtripped all the uncircumciſed Philiſtines and Heathen that were before him, before all his fellow-Kings, for he is the head of them all, and perſecutes now before them all; for we never read that any perſecu­ted for thou before, and ſaith thus, Thou me, and I will turn them out of their places; for if he hath not the Hat bowed to him, he rageth, and is mad, and full of fury, yea, he will fine and impriſon; and this is the Monſter brought forth in our age, to the view of all the children of Light, born of the im­mortal ſeed, of the Word of God, who ſpeaks the pure Language, and bows to the Lord, and reſpects no mans perſon, but are of the royal Law7 of God, which convinceth them to be Tranſgreſſors that doth reſpect mens perſons; and this brings them to thou particulars, and thou God and Chriſt, and you many, who are come to the form of ſound words, and ſpeaks righ­teouſly. But this Monſter, this birth, this Monſter that is brought forth of the Monſtrous woman that hath harlotted from the ſpirit that gave forth Scripture, and Gods voice hath not heard, reſpects perſons; and if his per­ſon be not reſpected, likewiſe he rageth, frowns, envies, threatens; and if he have thou ſpoken to him (the pure Language of the children of the Lord, born of the ſpirit (according to that which gave forth Scripture) he likewiſe rageth, ſumes, cannot endure to ſtay in the ſight of the children born of the ſpirit that will not bow his hat to him, to the Monſter, but thou him, oh! away with him to priſon, I cannot endure he ſhould ſtand before me; away with him that is born of the ſpirit, the ſons of God, and with them to priſon, ſaith this Monſter born of the monſtrous woman, the mother of Harlots; and this is the Tydings, and that which is brought forth in theſe our dayes.

But he that hath reigned is now known, the birth reigns that hath the pure Language, which diſquiets the birth born of the fleſh; that is brought forth of the Lord knows him, knows his Mother, and his Dominion, and all his raging and railing ſubjects, and he ſhall turn to corruption, and enter into the fire, and that which brought him forth, and with him all his ſubjects, and ſhall paſs away as a blaſt, and the ſons, and daughters ſhall reign, and take the Kingdom of God, and it in ſhall dwell everlaſtingly, and ſhall ſing of the glory that they are made partakers of, and do inherit over all the earth, who to the Marriage of the Lamb are come, and the Bridegroom ſees, who wears the VVedding-Garments, which are not defiled with this woman, nor her ſon the Monſter; neither do they fear his fury and rage, but ſees his rage muſt have an end; that doth aggravate (becauſe they are not troubled) more to his miſery and ſorrow, upon whom the ſword of the Lord is laid.

And you that can ſay God ſpeed to them that be in the evil deeds, be not you partakers of them? are not you contrary to the Apoſtles Doctrine? and they have not the Father and the Son that are doing the works of the Devil.


And to you that be not ſatisfied with theſe things before mentio­ned, ſome Queries I ſhall give you to anſwer.

Query I.HAth he the Father and the Son that is doing the works of the Devil, and his works not deſtroyed yet; and was not the Son manifeſted to deſtroy theſe works; and is he to have God ſpeed ſaid to him that is in the Devils work; now if you ſay, VVho is out of them, Such in whom Chriſt is manifested, who are the children of the day, who witneſs the Father and the Son, to whom the God ſpeed is spoken.

Query II.VVhat is the evil day? is not the murder and the wickedneſs acted in that day? Hath not Cozeners, Cheaters, Deceivers, Oppreſſors, Perſecutors, Adulte­rers, and VVhoremongers, Swearers, and Drunkards this day? Is not the righ­teous ſad when this day approacheth? and can the righteous ſay to ſuch they have a good Morning, that theſe that be in the evil day have a good Morning without calling evil good.

Query III.And have not all that work wickedneſs, Sorcery, and VVitchcraſt, and them that do oppreſs one another, and wrong the innocent, and thieve, and cozen one a­nother, have not they this evil day? And when they begin to work this, to work wickedneſs, doth not their day approach? Is this day good morning, or he that leadeth his life in this manner, in wickedneſs, coming to the evil day, coming to­ward the end of it, is that a good Evening?

Query IV.And doth them that live in wickedneſs, in this evil day, regard the time that is in the Fathers hand? Doth not them that live in the evil day, the day of the evil, deſtroy the handy works of God? And are not thoſe that deſtroy the handy works of God, are not their works evil? And what muſt it be ſaid God ſpeed to their works, and them in the night?

Query V.And are they not all yet doing the works of darkneſs that are not turned to the Light, and yet under the power of Satan? And is there any that be under the9 power of Satan, in the darkneſs, doing the works of God; and is any to be ſaid God ſpeed to, but ſuch who are doing his works, and are they that have the Father and the Son, and are come out of the evil, and out of darkneſs into the marvelous Light.

Query VI.And what is it to ſpeak idle words? is it not to ſpeak words out of their ſer­vice and place? and is it not that which is ſpoken cut of its place, out of its ſer­vice, idle, and muſt there not account be given for them in the day of Judgement of every idle word.

Query VII.Is not the ground and root of all idle words from him who abode not in the truth? And is not that evil that leadeth into the vanity, into bondage, the creature into bondage under the corruption; is not the light the truth? and doth not that make free from the bondage of corruption, and brings to ſpeak words that he ſhall not be judged for them; in their ſervice and in their place, which are not idle; is not all the idle words that muſt be given account for in the Day of Judgement, out of the truth, and from them that ſerves him who is out of the truth.

So ye who ſay your Tongues are your own, you ought to ſpeak that are not ſatisfied in the things before mentioned; anſwer theſe Queries, and let not the polluted lips utter forth words without the true underſtanding; let not your evil communication corrupt your good manners, but come to the witneſs of God in you, that you may know the bridle, that whereby the love may be known without diſſimulation, and your words known without hy­pocriſie, whoſe lips ſpeak righteouſly, in whoſe mouth there is no guile; the lying tongue hath been beheld, and the polluted lips heard to utter the Hy­pocriſie, crying Ha, ha, our tongue is our own; (theſe) ſo hath ſaid God ſpeed your work, with the ſame tongue ſaid, He do him a miſchief; and which hath ſaid, Good Morrow, a good Morning, or a good Evening, with the ſame tongue fell a railing, and lift up his hands full of blood to deſtroy him, and yet ſaith to him Good Morning, may be in his heart to ſteal his Cattel, or rob him, or do him a miſchief, or cozen him, or cheat him, covering his goods, and yet tell him its a good Evening; can the other ſay that is out of Truth, this is the good day, the good morning, the good evening; is not this the evil day, and the evil works that be out of Truth; which works are to be deſtroyed, and not to it to be ſaid God ſpeed; is it not their works who be in the evil day, to conſume, to deſtroy the handy works of God; and are theſe works to be ſaid God ſpeed to? Or is not Gods hand turned againſt ſuch whoſe work it is to deſtroy Gods handy works? And is not the Nation, and hath not the Nation been full of theſe that hath not regarded his handy works, neither ſeen time and ſeaſons in his hand, nei­ther is known the bit nor the bridle, but their Tongue hath uttered perverſe things, and lying vanities, and men ſeek after lyes, who be out of the Truth and the Light, and they make lyes their refuge; God is not their re­fuge,10 but their lyes: Bleſſed is the man whoſe God is the Lord, whoſe re­ſuge he is, for he will ſweep away all the refuge of lyes, ſaith the Lord; and the Lord having ſwept away the refuge of lyes, that he alone may reign and be the refuge of his people; Theſe are they that abhors the Light, [mark] they that do abhor the Light, they know not the way there­of, nor continue in the path thereof, mark, the path of the Light; theſe are the Murderers that kills and the greedy who thieve in the night, and the eye of the Adulterer, who waits for the twi-light, and ſaith, No eye can ſee me; and theſe diſguiſe their faces; mark, They dig through Houſes in the dark which they mark for themſelves in the day; they know not the Light; mark, its a Day they know not, they know not the Light, nor the path of it, but abhor it; but the Morning is Evening to them, as the ſhadow of death; if one know them, they are in the terror of the ſhadow of death; (mark and take notice of this, VVho continue in the path of the Light, Job 24.

Now if you ſay you wiſh the good day or the good evening to every one, and you your ſelves be in the evil day, and the approaching of it, and in the works of darkneſs, in the Night, ſwallowed up in it; how can you wiſh the good day, who delight in ſports, delight in pleaſures, delight in cove­touſneſs, delight in vain jeſting, whoſe mouths are filled with reproaches, who are wronging and killing the innocent and juſt; ſuch whoſe tongues ſpeak guile, and whoſe lips are perverſe; who works iniquity, and drinks it up as an Ox drinks water, and are in the unbelief, who believes not in the Light that enlightneth every one that cometh into the world, but their Tongues are at liberty; ſuch the way of peace you know not, nor the day: Now for you that be there, to wiſh another the good day, you ſpeak that you know not; but we ſpeak what we know and have ſeen, who are turned from the darkneſs to light, from the power of Satan unto God, who can ſay, The night is over, and the day is come; therefore ſuch as are here doth the good day witneſs, that all might come to the Light, and ſo come to this good day, and good morning.

But you that do come to this good day and good morning, you muſt for­ſake the evil, and the power of Satan, and the darkneſs, and ſo turned from the darkneſs, then you are turned from the evil day, and turned to the light; then you'l come to witneſs the Father and the Son, to which is ſaid God ſpeed.

Now you that ſay you wiſh one another a good day who be in the evil day, when God croſſeth your expectation, and croſſeth your wills, and you cannot attain your ends, you'l ſay then what a ſad day you have had.

So you cannot wiſh a good day while you be in the evil day, till you be turned to the Light; for if you wiſh a good day with that which acts in the evil, your wiſhes are vain; but they that are turned to the light that enligh­tens every one that cometh into the world, comes to ſee the good morning11 and the good Evening, theſe are turned from Satans power, and Satan, to God, where he is kept out of, and appears not in the day.

And ſo theſe that are here do deſire that every one might come to the good day, from the evil and his day, from the Power of Satan to the light; for every one being enlightned with the Light that comes from Chriſt Je­ſus the Saviour of your ſouls; being turned to the Light, you are turned to the Father of Light, where there is no ſhadow of changing; being turned to the Light, they are turned to the day.

Now who be from the Light, be in the darkneſs, under Satans power; theſe be in the evil day, which is evil day to them, which to them is evil day; and none come to the good morning, and to the good day, but ſuch as come to the Light; and then theſe come to ſee the works of the Lord praiſe him; yea the Sun and the Moon praiſe him; the Stars praiſe him; the Sun to rule the day, and the Moon to rule the night, and theſe praiſe him, and this day is good, and the night good too, but he that is from the Light, is in the Darkneſs, under the power of the devil, under his power; it is his day they are in.

And the Juſt ſuffers where the power of Darkneſs rules; but now the Juſt ſhall rule, and doth rule over the Power of Darkneſs, and over the evil and his day.

And again, they that be in darkneſs and the evilday, and out of the Light not turned to it; theſe that be here, when foul weather comes, that croſſeth them; rainy weather, ſay they, What an ill day is this, what a bad day is this, when ſuch a day comes croſs to their wills. And when fair Wea­ther come, that is hot Weather, very hot, ſay they, What a bad day is this.

And again, when Snow and cold Weather comes, What a bad cold day is this; or rainy ſlobby Weather, What an ill day is this. Likewiſe when hot ſultry (as you call it) Weather comes, hot, cloſe, miſty weather, What an ill day is this, ſay they. And likewiſe Evening and Night; when great ſhowers come in the Night, What an ill Night is this, ſay they; when that Snow, or Rain, great Floods, or Froſt, that is in danger of taking away their Cattel, or flowing over their Corn, What an ill Night is this, ſay they; it they will ſay good Night to one another; and it they will ſay an ill Night preſently afterwards, and ſay a good morning one to another, or a good day, and it they will ſay, What a bad day is this, or a bad morning; and here is their confuſion; and it they will ſay a good Evening one to ano­ther, and it they will ſay a bad one with the ſame mouth.

And here they call good evil; when the Weather is cold and froſt, this is good; and Snow and Rain is good, and all praiſeth God, and is good; and this they call ill, an ill day, or ill night, this is their cuſtom, ſhewing they are in the evil, who call the good evil; and thus they are never content, ei­ther too hot, or too cold, too much ſnow or froſt, or too ſultry, or no rain, or too much rain; and here ſtand they that be out of the light, in the diſ­content,12 who be in the evil day, not turned to the light, but yet remains in darkneſs; but ſuch as are turned to the Light which comes from him who is the Heir of all things, which upholds all things by his word and power; theſe come to ſee how all the works of the Lord praiſe him, his works praiſe him, day and night praiſe him; Summer and Winter praiſe him; Ice and Cold, and Snow praiſe him; and that is the bad and evil that calls them e­vil, and for rebuke, & reproof, & judgement. Seed-time and Harveſt praiſe him; and all things that are created praiſe him: This is the Language of them who learn of him; hear him that is Heir of all things, who upholds all things by his Word and Power, by whom all things was made, and by whom all things was created for him, and to him, that above all things he might have the preheminence.

And theſe that be here they do not call evil good, and good evil; but that which is out of the Light is in the evil; that which is out of the Light is our of the Truth; for the Light is the Truth, and the Light is the day, or leads to the day; but to theſe that be in the darkneſs, the morning to them is death.

And to them that work iniquity, abhor the Light, and doth evil, the Light to them, and the Day to them is as a ſhadow of death, for ſuch the Light cannot endure, for to them it is their condemnation.

And to you this is the Word of the Lord God, which ſhall anſwer the Light in every ones conſcience, for from the Word the Light comes, and the entrance of the Word giveth Light.

And here all may ſee who are turned to the Light, the good Day, the good Morning, and the Night, which God made, who ſaw it was good; and the evil day who is out of Truth, the evil and his day is out of Truth, where the works are done that are not good; but the Lord is bringing all theſe things to an end; that which is evil is not good; that which is good is not evil: Now that which is evil comes to be condemned with the Light that is good, and ſhut forth; Glory be to the Lord God of life for ever.

And this is for all the world, which ſtumbles at the things before men­tioned, to read your ſelves, and ſee in which day you are, and all to take heed to the Light that ſhines in a dark place, until the day dawn, and the Day-ſtar ariſe in their hearts, that every one may come to put a difference between the precious and the vile; the clean and the unclean; for that which is out of the Light is unclean and prophane, and not precious; for being turned to the Light, turned to the Word, that is a Sword, that puts a differ­ence between the precious and the vile, where the precious inherits the precious promiſes. Therefore every one of you being enlightned with a Light that comes from Chriſt, who lighteth every one that cometh into the world, every one of you being turned to the light that cometh from Chriſt, with the Light you are turned to him who is the way to the Father, out of the world, from the evil and its day; but if you hate the Light, this is your condemnation: This is the VVord of the Lord God.


He that ſaith he wiſhes a good Morning and a good day to people, and hates the Light, that's diſſimulation; for he that hates light, hates the good day, & hates the good Night; ſo he that wiſhes a good day, or good morning to another, and hates Light, is in hypocriſie, and his wiſhes are vain. A­gain, he that wiſhes a good night and a good day, and ſaith an ill night, and an ill day, knoweth not that which the Lord hath made to be good, he calleth that which God hath made evill, and ſeeth not himſelfe to be in the evil day, and evil night, the night of darkneſs. And again, he that ſaith, what an ill morning and ill day it is, and what an ill evening and ill night is this, becauſe the ſeaſon croſſeth him, who doth not diſcern the times and ſeaſons that be in the Fathers hand, and knows not him who makes all things good; ſo he that wiſheth a good day, and good night, a good morn­ing, it with the ſame ſaith, it is an ill morning or ill day, or ill night, he it is that is ill, and calls evill good, and his wiſhes are vain, and the night is good, and the morning is good, and the day is good, and times and ſea­ſons are in his Fathers hand; theſe that be here are out of the evil day and darkneſs, in that which is good, which judgeth and condemneth the other, and burns it up, which calls evil good, & good evil; Here all may ſee the e­vil day, and the good day, that which is bad the world calls good; that time and ſeaſon which is ſeaſonable, is unſeaſonable to the wicked; for times and ſeaſons be in the fathers hands, which be good, them that be in the life of God ſee them good, which times and ſeaſons the wicked calls evil, (and that is the ev••) and the evil is not the good, the diſcontent which hath not〈◊〉its lſſon to be content, and is blind, and ſeeth not the times and〈…〉the Fathers hand, and that is for Judgment, that is the eye muſt be put out, that is the eye Chriſt comes to put out, that is the evil eye.


The Worlds hypocriticall Saluta­tions being out of the truth are condemned with the truth

THe cuſtoms, and manners, and faſhions of the world which is practiſed a­mongſt people in the world, which is vaine, when they meet one with another, they will ſay how do you Sir, doff the hat, ſcrape a leg, make a courchy, I am glad to ſee you well, your ſervant, your ſervant my Lord, (or Sir) or Miſtreſs, and when they are past them, with the ſame tongue wiſh evil to them, ſpeak evil of them, wiſh hurt to them, or to her, and ſay he is ſo, (and ſo) or curſe him, or wiſh that he were hanged, (or kill, or do him a miſchief) yet when he meets him, or ſhe meets her: A woman meets another, they bow one to another, or if men meets, the hats bow, they are one anothers ſervants, (and your humble ſervant) and their ſervice, and then when they are paſt one another, wiſhes wickedneſs one to another, and laugh at one another behind their backs, and this is a cuſtome that is evil, among men and women, which ought not to be, and is to be rebuked, and reproved, (they profeſs love and friendſhip to one another, with the ſame mouth wiſh ill one to another, and one deſtroy another, this hath been an evil cuſtome among men, and women, who when they meet together, flatter one another, and ſay they are one a­nothers ſervants, and profeſs humility one to another, and when one is gone from the other, envy one another, and lay a plot to do him miſchief, and do wickedneſs to one another; this is, and hath been a bad thing, among people, (and is to be re­proved) and theſe Salutations are vain, and not to be obſerved, but denied, and to be judged, that plainneſs, and truth, and uprightneſs, and honeſty may come to rule in people, and ſingle heartedneſs, and the love indeed, which is more then words, (and this humility is feigned, and this is a flattering one another in the preſence, and a backbiting one another, behind one anothers backs; this is to be judged and condemned, that the witneſs of God in all may ariſe, that leads to truth in the inward parts.

The End.

About this transcription

TextConcerning good-morrow, and good-even; the worlds customs: but by the light which into the world is come, by it made manifest to all who be in the darkness. G.F.
AuthorFox, George, 1624-1691..
Extent Approx. 40 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images.
SeriesEarly English books online.
Additional notes

(EEBO-TCP ; phase 2, no. A84771)

Transcribed from: (Early English Books Online ; image set 118843)

Images scanned from microfilm: (Thomason Tracts ; 137:E910[13])

About the source text

Bibliographic informationConcerning good-morrow, and good-even; the worlds customs: but by the light which into the world is come, by it made manifest to all who be in the darkness. G.F. Fox, George, 1624-1691.. [2], 14 p. printed for Thomas Simmons at the Bull and Mouth neer Aldersgate,London :1657.. (G.F. = George Fox.) (Annotation on Thomason copy: "ox Bishop" immediately after 'G.F.'; "May 25".) (Reproduction of the original in the British Library.)
  • Christian life -- Early works to 1800.

Editorial statement

About the encoding

Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.

Editorial principles

EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database ( The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.

EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (

The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2).
  • DLPS A84771
  • STC Wing F1766
  • STC Thomason E910_13
  • STC ESTC R207522
  • EEBO-CITATION 99866567
  • PROQUEST 99866567
  • VID 118843

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.