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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33370	A paradisical dialogue betwixt faith and reason disputing the high mysterious secrets of eternity, the like never extant in our revelation. As touching God in eternity, how he became time in flesh, and how he dyed in the grave, and ascended to his glory again. Also what the angels are in form and nature, and how the angel became a devil, and that devil man; and that this world was prepared for the devil, so this the devils kingdom; and what the soul is, with the place of its glory and torment. With a brief narration what a commission is, and how many commissions there are; what the difference of their worships, and how that the law was given to the devil; with a brief discourse on the catechism, the Lords Prayer, and the creeds; as also, a divine prospect to the elect of the Lord. Written by Law. Claxton, the onely true bishop and faithful messenger of Christ Jesus, creator of heaven and earth.	Claxton, Laurence, 1615-1667.	1660 (1660)	Wing C4581; ESTC R215220	88,691	122

and therefore from the Lord of everliving faith I say it is thy ignorance that undervalues him nay it is unpossible that there should be the least motion of the purest desire in that nature which is all fulness of divine satisfaction in it self or how is it possible that spirit which hath desire in its nature should enjoy fulness of content in its self therefore though God created that Angelical Reason of all pure desires I say no spiritual man will call it the Divine Nature of God because there can be no kinde of desire in that Nature of the immortal God that is variety of all glorious satisfaction in it self but this I know from the eternal Light of life that the Creator by his infinite wisdom and power from a word speaking unto that dust aforesaid could create yea did make divers living creatures and yet not one motion of those created beings was inherent in his Heavenly Spirit so that I say the Spirits of the Elect Angels are not in the least of any part of the glorious Nature of his Spirit but onely a created rational Spirit of all pure desires so that I affirm the uncreated Godhead it self is unto the created being of Angels or men either a Law of perfect Faith and pure burning love in them towards God unto life Eternal or else a fiery Law of unbelieving burning envy in them against Gods Elect men and Angels unto Eternal death and therefore from the Lord of all Light and Life I affirm all the Angels were equally created under one Law the which mortal Law was written in their Angelical Natures motioning in them that all obedience was properly due unto their Creator which had made them such marvellous creatures Reason But then how or which way came this about that this Angels nature was pure Reason and that as thou sayest in a more greater measure than the Elect Angels Now if their standing or falling lay in none of them How came it then this Angel could not keep his standing as well as the rest Faith I know that though their spirits were created perfectly pure in their kind and measure yet if they were not continually supplied with inspiration from that Divine glory which gave them their beings instead of continuing in their Angelical brightness their spirits would become nothing else but a bottomless pit of imaginary confused darkness of aspiring wisdom above the Creator for the Elect Angels spirits being pure Reason the very nature of them is to desire after the knowledge of that incomprehensible glory which gave them their beings and I say it is the variety of his Divine Excellencies flowing to their desiring natures is that heavenly food that is prepared for their eternal preservation therefore I say the continuance of the reprobate Angels being expired the Creator onely withheld the inspirations of Divine glory from him and immediately for want of that spiritual meat to satisfie that desiring nature his God like purity became nothing else but imaginary impurities of secret aspiring desires above the Creator so that his former pure Reason was become nothing but a loathsome sink of unclean reasoning concerning the true knowledge of the Creator whether he were the Creator or no and instead of honouring the Creator for his unsearchable wisdom of forming out of a little dead dust such an innumerable Host of Elect Angels for his personal Society I say this Angel at the blind barr of his lying imaginations he secretly arrains the wisdom of the infinite God in creation and condemned it as weakness it self in comparison of his imaginary vvisdom this Angel being lifted up with the wisdom of his spirit and glory of his person he beheld the Wisdom and Persons of all the Elect Angels as simple uncomely creatures in comparison of him and his wisdom and then beholding himself with the Creator he imagines his personal wisdom more capable of a Divine Throne than he that sate thereon also he began to imagine a new creation of his own supposing as if he had been the Creator he could have formed more glorious creatures than the Angels without dust or any other matter or if he must have matter to form things wi●hall he imagined by his word speaking or thinking he could have created as many spirits without bodies as he saw fit or if he saw good he could have transformed their spiritual bodies into any other nature or form after he had created them and not to continue in one nature and form alwayes for he thought it want of wisdom and power in the Creator that the bodies of the Angels might not be transmuted into any condition at the pleasure of him that formed them therefore in the midst of these and such like his irrational wisdom of imaginary impossibilities so elevated his out-cast spirit that secretly he utterly abhorred that the Creator or any other creatures should remain in being unless he onely might bear rule over them all So that when the secret pride and envy of the Angelical reprobate was at height of unthroning the Creator or else a dissolution of all then the glorious Creator revealed his spiritual cruelties unto his holy Angels and answerable to that he would have done for a Creators glory in the visible sight of his Angels God condemned him to be cast out of his personal presence and Heavenly Throne or Kingdom for everlasting and immediately like unto lightning he was thrown down into this perishing world where his desired Kingdom of God-like Government was prepared for him and his lineal Angels where they are reserved in everlasting chains of darkness and unbelief until the Judgement of the great day Reason What advantage did the downfal of this reprobate Angel produce to the rest of the Angels and wherein did any glory redound unto God and whether was that Angel thrown and what became of him after his fall Faith As unto the Elect Angels there was great advantage for thereby they were all filled with variety of new Heavenly praises in their mouths of Honour Power Praise Glory Majesty Wisdom Mercy Meekness Justice Righteousness or any other Divine Excellencies that could be named to their glorious Creator for his electing free love unto them eternally to abide in their created purity to behold his glorious face and for his wonderful wisdom in creating such Angelical perfection in them from an everlasting rejection of desperate burning envy in utter shame and from this it was great glory did attend the personal Majesty of God and the place he was thrown unto was this earth prepared for his kingdom where here he was in his spiritual form onely the nature of his spirit was changed as aforesaid CHAP. 5. Shewing whether this world was before the Angels or no and whether the world was made of something or nothing and how it came into this form and being and whether it shall for ever thus remain Reason SEeing thou hast thus far revealed thy knowledge of these secrets let me

King without a person whose person being enthroned in his Crown and Dignity with all things suitable to his Majestie is that which fills his Court and Kingdom with renowned glory not that the Kings person is in every place but onely in his Court yet the hearts of his subjects over all his Dominions is filled with the report of his great power and glory so that the sound thereof as Solomons doth ring of the glory and greatness of his person so it is not the person of God but his powerful nature flowing in the hearts of his people that supports all things created by him neither is his person in any other place but his Kingdom of glory onely Reason If God admit of a form then God is not infinite but finite and so is not in every creature he hath made And if so how will this stand with those sayings In him we live move Acts 17. 28. and have our being Now from hence I conceive God is in every creature by his Spirit and hath no form of his own but lives in all forms that he hath made Faith Did I not know thee I should admire at thy ignorance but however I shall exactly answer thy Question that God was in the form of man before he became flesh in the same image and likness as now he is though then he was not flesh and bone as now he is yet as he is now so he was then a flame of bright burning glory that no Chrystal or Sun can stand before him yea his body is softer then down and swifter then thought and with that body so glorious can ascend or descend in his Kingdom of glory that he can be infinite as he pleaseth and yet when he vvill can consine his Godhead glorious Majestical Person to as narrovv a compass as any man vvhich if as thou saith God had no body but a Spirit and that Spirit in every creature then God vvere finite and limitted indeed that the Creator of Heaven and earth should be imprisoned in thy mortal corrupt sinful body nay not onely so but God vvas in Horses Hoggs Dogs Toads Snakes Spiders and all other creatures vvhich if it vvere as thou saith God vvere the vvorst of all creatures that he made Nay if it vvere so then frommy Seed-Spring I This is no Scripture of faith Acts 17. 28. But a Poets judgement in reason 2 Cor. 13. 5. say God is no Creator but a deformrd sick vveary sinful creature like thy self And as for those sayings In him we live move and have our being is thus to be understood that a true believer as Paul vvas that spake it doth by faith live move and have their being from the first vvord of faith that created Adam and not from any in-dvvelling of God in him as it is vvritten Christ in you the hope of glory and Know ye not that Christ is in you except ye be Reprobates is not thereby intended that God or Christ as he is a person is in you but as Paul saith Christ dwells in our hearts by faith It is faith vvhich is the nature of God of vvhich I am partaker of and by vvhich it evidenceth in my soul vvhere God is and vvhat God is both in form and nature Reason Thou saith God hath both form and nature if so his form and nature must be one and if one cannot be divided so he that hath one must have both therefore it vvill follovv vvhere the nature of God is there God must be himself for I conceive they cannot be separated in that it is vvritten That they all may be one as thou Father art in me and I in thee John 17. 21. Gen. 28. 16. that they also may be one in us c. and again it is vvritten Jacob said Surely the Lord is in this place and I knew it not so that I conclude God is in all creatutes Faith Though the nature be in the form yet it is not the form and therefore it is vvritten That by these you might be pertakers 2 Pet. 1. 4. of the Divine Nature though not the form As instance the Sun shines upon the just and unjust yet the body is in the firmament vve feel the vertue or nature of the body of the Sun by its heat and light yet vve have not the Sun so in my Soul I have the nature of God but not the form or body of God and therefore it is vvritten I am John 15. the vine and ye are the branches that is I am the vine and body of faith and ye have the branch or nature of faith so by my nature ye abide stedfast in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me by that nature flowing from me and therefore it is written Christ dwelleth verse 4. in my heart by faith by which Christ is in me the hope of glory and if I know not that Christ is thus in me I were a repr●bate not in me by his body but by his fai●h God or Christ is in me Reason What then is God in his person in heaven above the stars and his nature in thee here below then to me it is clear God and his nature is parted and so God looseth part of himself which to me is contrary to reason so not to be believed Faith However it is so to thee yet I know that God is in his glory and nature here below in mortals so really parted and yet no damage to God at all no more then a Fountain to cast out a Flood-gate of streams and yet retain its fulness in its self so the eternal Godhead fountain of all endless glory can stream yea hath streamed into all the seed of his own body such a Well-spring of eternal Assurance that all that are partakers thereof have perfect peace and belief in God the fountain of endless Glory and yet God all fulness in himself as David saith With thee is the Fountain of Life and Col. 2. 9. Christ said to the woman of Samaria Whosoever drinketh of the water that I shall give him shall never thirst but the water that I shall give him shall be a Well of water springing up to everlasting life For in him dwelleth all the fulness of John 4. the Godhead bodily yea Christ is all in all So that I affirm it is no more loss to God to distribute his eternal Light into his creature then for the Sun to give light to the face of the earth and yet retain its essential light in its own body for as Jacob in his Vision saw a Ladder upon the earth and the top of it reached to heaven and behold the Angels of God ascending and descending and behold the Lord stood above it and said I am the Lord it is no more but what Stephen and Paul saw by reve 〈…〉 on of their Faith as several times I

there is no creature believing God a reasonable soul that shall have true peace here or glory hereafter as is confirmed in these Scriptures Being justified by faith we have Rom. 5 1. Hebr. 10 22. Heb. 11. 6. peace in God and again Let us draw near with a true heart in full assurance of faith and without faith it is unpossible to please God I say if God had but a reasonable soul vvhat matter for faith for by reason vve may have peace in God and in reasons belief thou mayest please God But alas poor blinde souls for vvant of this precious seed of faith thou canst not knovv God in form and nature so not believe him as he is 2. Secondly as there is no satisfaction so there is no povver in reason as there is in faith as it is vvritten I say unto you Ma● 17. 20. if ye have faith as a grain of mustard seed ye shall say unto this Mounta●n Remove hence to yonder place and it shall remove and nothing shall be unpossible to you By faith God framed the Worlds by faith Abels sacrifice was accep●ed with God by faith Noah was warned of God by faith Sarah bel●eved by faith Abr●ham H●b 11. offered up his son Isaac by faith Moses refused to be called the son of Pharaoh by faith fire was quench●d the Lyons mouthes stopped the prison doors opened So by faith I kno● that Christ is the Everlasting Father by faith I knovv the soul of Christ is all faith and no reason by faith I knovv it vvas his pure Soul or Godhead Father in Christ that dyed and by his own power quickned himself again by faith I know that God in this our last Commission spake to John ●eeve as he spake to Moses and Paul O what a powerful Seed is faith that kills sin kills the Devil yea kills death nay what a high gloss doth the Lord of glory stamp upon faith and not so much as taking notice of reason at all and yet blinde reason the Devil will have God a reasonable soul O if not for fear yet for shame desist thy damned belief and from me observe the Soul of Christ is all Divine Heavenly faith which none shall know what God in his Form and Nature is but he whose faith is Lord over reason in this life Reason If the Soul or Nature of God be not pure reason how comes it then that God saith Come now let us reason together Isa 1. 18. saith the Lord c. which if his Nature as thou saith were all Divine Heavenly faith and not reason I conceive God could not have reasoned the case with them Faith O the gross darkness of reason that cannot understand that it was not the Lord from his own mouth that reasoned the case with them but the Prophet Isaiah for this by faith I know that God never reasoned with any but the Commissionate Prophets whose Seed is of his own Nature and in the vertue of that Commission are Ambassadors in Gods stead to reason the case with them for this I know that faith can take up the words of faith though faith speaks powerfully and infallibly when as reason speaks but dubiously and doubtfully Reason Is it not strange that reason should be the Governour of this World as thou hast formerly expressed and hath by its wisdom erected things in such a glorious form and order as now they are and yet should not be a Seed satisfactory in it self How comes it then that the Governours thereof taketh so much delight and pleasure in this World if man were not satisfied in the affairs of his life surely I cannot see but there is as much satisfaction in reason as in faith for I conceive men endued with reason have more content then men endued with faith Faith Now thou hast raised an Objection that thy experience may silence thee in the various transactions of this bloody World that the mutability thereof floweth from the nature of that Seed reason as instance the grand mutations of thy Kingdom When you had a King before you were not therewith satisfied but cryed out no Bishop no King and through much bloodshed you attained reasons desire for know this faith will shed no blood and therefore observe it is the Seed of reason divided against it self and then reason hunted the King like a Patridge till you had your desire accomplished and when you got victory over the Kings Army then the Bells rung and Bonfires made yea days of thanksgiving kept for joy and now you are unsatisfied for a King again and reason improved all its subtilty to attain its desire and then for joy of that which formerly it killed the bells rung the fire flamed oathes were sworn and healths were drunk till you could not stand to the destruction of your own souls and therefore I say there is no satisfaction in reason let it be never so rich or great in this its Kingdom that it is cloathed with crowns of Gold and deckt with Pearls and Diamonds and attendee with variety of Servants yet in all this reason is not satisfied but sometimes it would enjoy more honour and joys of this World and then it is afraid it shall lose all its honour pleasure and delight that it formerly enjoyed So that I say there is not from the King upon his Throne to the Beggar in the straw whose reason is Lord over faith that hath any true satisfaction at all For alas Solomon t●e greatest of all found no real content but cryed out all that he had enjoyed was vanity So that reason in the purest sense is compared to the bottomless pit that hath no end of its imagination and yet such Devils as thee will have God a reasonable Soul when in my Revel●tion thou hast heard there is no durable satisfaction at all in reason but faith alone for faith hath a foundation and can limit it self to a small compass yet be really contented without the glory of this World at all knowing this is but mortal and must perish in the desire thereof and therefore faith is satisfied in that it lays holds on that which is Immortal Eternal and shal never perish no more then God himself so that for all thy Kingdom with the glory here below my faith will have nothing to do with thy powers thy trading thy great joy and delight in that they must all vanish as the smoak in the ayre for the delight of my soul is in that glory and riches on the other side of death which is eternal and shall never perish world without end which neither thou nor none of thy Seed shall never see nor in the least measure enjoy But then 3. Thirdly Thou believest in the Holy Ghost the Lord and giver of life which proceedeth from the Father and the Son who with the Father and the Son is worshipped and glorified c. As unto this I know thou hast no ground in Scripture to Answ prove the

though dead five thousand three hundred years ago yet at the day of our glorious Gods appearance each seed or soul shall arise with bodies suitable to their natures that soul or seed of faith that believed in our Commission shall ascend to meet its Saviour in the ayre and that soul or seed of Reason that despised our Commission shall arise a spiritual body upon this earth tormented to all Eternity 16. It is to be believed That the Kingdom of glory where Christ the onely God his Elect Saints and Angel doth and shall inhabit to all eternity is non-globical where God and his mighty Angels can at their pleasure with their bodies fly as swift as thought ten thousand miles in a moment and when he pleaseth God can stand sit lie in as narrow a compass as my self for none but our Revelation knows that there is an immortal Earth Sea Fish Fouls Beasts Hearbs Trees yea all things immortal glorious there as they are mortal deformed here and all this for the contemplation of God his Elect Saints and Angels to whom let all ye that have or shall have belief in our Commission so living and so dying in the truth of our Revelation sing praise glory and honour that ye shall see and enjoy what now ye do believe as touching our Commission 17. It is to be believed that certain men and women have and will seeingly come to the belief of our Commission insomuch that they have rejoyced in it contended for it yea have said they desired to depart this life in the belief of it and yet being according to birth the seed of Reason and not the seed of Faith in time of persecution riches glory and honour of this world fell away to their eternal perdition as I could name some but wo wo for as sure as Christ is God they shall never see that glorious Kingdom aforesaid 18. And lastly it is seriously by you to be observed That by believing the truth of what I write you will finde great satisfaction when I am taken from you that as this is the last Commission so the the the truth yea the onely truth that shall remain to the end of this bloody unbelieving world to reminde you of this one thing that it is not to be expected many to come to believe a Commission as to a notional dispensation for in the two former Commissions they cryed out Two of a Tribe one of a City so few in their Commissions that the Prophet El●jah said I even I onely am left and they seek my life to take it a●ay and then saith Isaiah Who hath bel●eved ●ur report and to whom is the arm of the Lord revealed So few that in the time of Christ at his sayings they were so hard to be understood that there fell away 70 at one time nay none stuck to him but the Apostles and a few more And then in the second Commission there was so few that really believed that sometimes Paul had but two or three stood by him in the faith And now in this our last they are so few that they are not worth the numbering among the multitude of notional Churches and therefore forget not that saying of Christ Strait is the gate and narrow is the way that leadeth unto life and few there be that finde it But herein comfort your selves that those few of you that really enters in shall feel yea see and behold your God face to face yea sing out triumphing voyces of joy with eternal harmonies of divine musick for ever yea for ever in that glorious Kingdom aforesaid prepared for Christ your God and you his Elect Saints with the Elected Angels world without end so that ye shall sit stand lie walk go flie at your pleasure having nothing to say but glory here is the height of glory in the presence of our Saviour yea an endless glory without end These twenty particulars underneath asserted in the Quakers Downfal by Scripture proved and in that Revelation infallibly confirmed that Law Claxton the onely Bishop and true Messenger of our last Commission doth in the death of his soul seal them a real truth in confutation to the Quakers blinde Reasons imagination which are as followeth 1. That faith shall dye in the heel and reason in the head 2. That the Angel did descend into the womb of Eve 3. That a spirit cannot live without a body p 28. 4. That we and our God are cursed to all eternity p. 28. 5. That Christ or God is above the Stars with a body of flesh and bones 6. That God that Christ said was a spirit the meaning of his Revelation was that his invisible soul was that God or spirit abiding onely in his person p. ●9 7. Tha●●eason is the seed of the Serpent 8. That by faith reason shall be kept in eternal death 9. That God gave Faith ●eas●n and Sense but on●e 10. And that Faith Reason and Sense have in all generated in its kinde form and nature as in p 40. 11 That the Dev●ls Kingdom and Reasons Kingdom are one 12. That God doth damn as well as save and that not for any evil thing done as he hath asserted in p. 58. 13. That we acknowledge no other God but what was within us 14. And that we conceive this God was an infinite nothing and so made all things of nothing 15. That the light in us is darkness 16. That an Infinite Spirit without a body is nothing 17. That we say God hath no form 18. That all the time Paul was cloathed with a corrupt persecuting spirit he was a vessel of honour in the account of God 19. That God is all Faith and no Reason and that Reason is of the Nature of the Devil p. 31. 20. That it was the wisdom of the flesh that made a chief Magistrate as in p. 36. In the next place I return as the Majestie of Christ the onely God in condemnation of your Diabolical perj●red lies against the holy Spirit of the nature of the most high God now revealed in us his last powerful infallible Prophets and Messengers of his eternal Majestie in the highest Heavens brought upon record in our Revelation as in your Reasons libel verbatim are asserted by that son of perdition J. Harwood 1. L. C. said He would prove God to be a man flesh and bones as we are Now ye the Believers of our Commission take notice that of which of these twelve particulars before quoted you by my pen finde silence we own as eternal truth but the rest that I set my pen against was not our words but Reason the Devil-lying imagination by those aforesaid Quakers as do but observe and thou mayest discern how I binde them hand and foot from their supposed light yet real darkness as seriously minde the first forged lie 3. L. C. said He had nothing of God in him and many other places nought of God in him Answ That you the blessed of the Lord may know

A PARADISICAL DIALOGUE BETWIXT FAITH and REASON DISPUTING The high mysterious Secrets of Eternity the like never extant in our Revelation As touching God in Eternity how he became time in flesh and how he dyed in the grave and ascended to his glory again ALSO What the Angels are in form and nature and how the Angel became a Devil and that Devil man and that this World was prepared for the Devil so this the Devils Kingdom and what the Soul is with the place of its glory and torment With a brief Narration what a Commission is and how many Commissions there are what the difference of their worships and how that the Law was given to the Devil with a brief discourse on the Catechism the Lords Prayer and the Creeds as also a Divine Prospect to the Elect of the Lord. Written by Law Claxton the onely true Bishop and faithful Messenger of Christ Jesus Creator of Heaven and earth London Printed for the Author and are to be sold by William Learner at the Blackmoor near Fleet-bridge 1660. INDEX Chap. 1. SHewing whether God be a Spirit without á body or that God is a body of flesh and bone glorified Chap. 2. Shewing whether the Father became not a Son which Son was Christ and by death became a Father to all Eternity now in heaven glorified Chap. 3. Shewing Christ is the onely God and Father Creator of Heaven and earth now it is to be revealed what God and Father that was and where he was that Christ so often called upon when he was upon earth Chap. 4. Shewing whether the Angels were the first that God created and of what he created them with their nature and form and what was the cause of the Angels fall above all the rest Chap. 5. Shewing whether this World was before the Angels or no and whether this World was made of something or nothing and how it came into form and being and whether it shall for ever thus remain Chap. 6. Shewing of what matter Adams body was created and what was his nature soul or spirit and by what means he came to lose that estate he was created in Chap. 7. Shewing who it was that tempted Eve and Adam whether it was the Angel aforesaid and if so why is he called a Serpent Beast or Tree c. and how and which way they were deceived and what effect it hath ever since produced Chap. 8. Shewing whether Cain was not the first Devil and who are his seed or children and what Devils those were so frequently spoken of in Scripture Chap. 9. Shewing what the soul is and what it is that dyes how that it is none but the soul which is the life of the body that can dye Chap. 10. Shewing what Heaven is and how many heavens there are what the nature and form thereof Chap. 11. Shewing what Hell is and where it is what the form and nature of its torment Chap. 12. Shewing what Authority a Commissioner hath in the vertue of his Commission what the effects and operations thereof Chap. 13. Shewing what the Law is at large and in short and whether any can keep the Law and when he is said to keep the Law and when not Chap. 14. Shewing whether that prayer doth not belong to all and whether by prayer we may come to the knowledge of God and whether it is our duty to make use of the Lords prayer Chap. 15. Shewing whether there be any truth in the faith of the Church of England expressed in the Creeds or Articles recorded Chap. 16. Shewing in eighteen Propositions the invincible mighty great Authority that is intrusted with a Divine Commissioner Also an eternal whip or scourge for the Quakers for belying the Holy Ghost A PARADISTICAL DIALOGUE BETWIXT Faith and Reason Disputing the high Mysterious Secrets of Eternity the like never yet extant in our Revelation CHAP. 1. Shewing whether God be a Spirit without a body or that God is a body of flesh and bone glorified Reason FRiend having such a convenient opportunity to have some conference with you my request is to know your judgement as touching the true God and that the more in this distracted age There are so many opinions concerning him That some holds him forth an Infinite Spirit c. others say Though God be a Spirit yet there are three Persons in the Godhead the Father the Son and the Holy Ghost and these three are one God the same in Substance equal in Power and Glory Now if thou please let me hear what thy judgement is of God Almighty Faith Notwithstanding this hodg-podg it matters not me what thou or all the wise men of the world hold For from the Spirit of Revelation I infallibly against men and Angels affirm That God the Creator of Heaven and earth is in the Person and Form of a man Reason How is it possible that God the Creator of all forms should admit of a form of his own Faith I say unless that Divine heavenly Faith or Nature had a Form or Person of his own he could not have created man after his own form image or likeness Reason Yea I grant God created man after his own image in righteousness and holiness but no otherwise Faith Ah pitiful Soul how thy riches choaks thee and thy wisdom blindes thee from believing in the true God that thou shouldst conceive that righteousness or holiness can be created without a form or didst thou ever read or hear of any holiness in any other creature but man onely so that thou canst not say this or that is holiness without a form and that the form of man above Reason What necessity or what ground can be shown that God who is the Creator of all forms should admit of a form of his own Faith It was the greatest ground of all for if God had not a form of his own it had been in vain to create either Angel or man in his form and that because he created them to behold his glorious person Reason Why cannot the glory of God be seen unless he admit of a Person and what matter of glory can be delighted onely in a single Person for I conceive him more glorious when he is a Spirit without a bosty for then he can fill Heaven and Earth wi●h his glory and every creature that he hath made then beholds i● in that they enjoy part of it Faith I say no glory can be seen without a Personal Substance nay it cannot bear the title of glory without a body for the glorious Spirit that ever was if it had not a body were nothing at all in that a Spirit cannot be seen so no delight in that which is not for what delight could man have with his wife if she had no person And whereas thou sayest God having a Person cannot fill Heaven and earth with his glory I say without his Person he could fill nothing at all As for instance what glory can there be in a

say to that place where it is written Tophet is ordained of old yea for the king it is prepared Isaiah 30. 33. he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a flame of brimstone doth kindle it So that I believe there is a hill either in the air or under the earth reserved for the souls of all the wicked at their death as it is written The wicked shall be turned into Psal 9. 17. hell and all the nations that forget God Faith Whatever thou hast in this conference thought of me yet I have not in the least gone about to perswade thee or any of thy seed to credit what I have revealed in that the benifit of this discourse will onely redound to the seed of faith and as for this scripture that thou hast quoted here is neither thou nor any of thy seed can tell what to make of it yet for thy conviction and confirmation of the blessed of the Lord I shall give thee the true interpretation thereof which is as followeth Tophet is ordained of old yea for the king it is prepared Now I know this king is reason which is the God of this world as indeed there hath been since king Saul but few Kings that were of the seed of Abraham according to faith but onely reason yet however the king here intended is the seed of reason whether moderate or immoderate it is Esau the elder brother as unto the Government of this world it is the onely king and the situation of it is deep and large in that there is no end of reasons imagination it is so deep in cogitation that it is compared to a bottomless pit and therefore the prophet crieth Hell hath enlarged her self and Isaiah opened her mouth without measure as all along it hath appeared by thee so deep and so large that faith can neither fathom thy God or thy devil thy heaven or thy hell they are so infinite and boundless that there is no true account of any thing thou sayest for a true believer to build his salvation upon Now whereas it is said the pile thereof is fire and much wood that is the evil motions and wicked actions which thy deep and large seed of reason hath imagined things to be that are not and things that are real in their being cannot be comprehended by thee Therefore the breath of the Lord like a stream of brimstone doth kindle it which breath is no other but the Law held forth by his Messengers which will kindle thy motions and actions in a never-dying fire for as the pile and the wood is fuel for the external fire so are the wicked actions of Reason fuel for the eternal fire of the Law that shall burn throughout thy Soul and body with an unquenchable flame so that this soul of thine is that Hell surrounded with the wicked imagination of Reason Reason What then is there no place of torment to be prepared for the wicked as there is a place of glory prepared for the Godly And if there be a place let me hear thy judgement where it is to be and the nature of it Faith This in a few words I shall give thee a true description thereof that the place where all the seed of Reason shall possess their eternal tormenting misery shall be on this earth for as it is in your Law where a man commits his fact there he must receive his penalty so where a man commits his sin there he must receive his torment then know that as on this earth thy Soul hath been polluted with sin so on this earth it shall receive its torment which when the Lord cometh to put an end to this thy kingdom the Sun Moon and Stars shall be put forth as the snuff of a Candle and then this light glorious world shall return to a confused darkness yea a darkness that may be felt and the waters for want of the Moon will become a standing stinking Pool and the earth for want of the Sun will be dust or dry sand where there the seed of Reason shall be raised spiritual bodies sutable to their souls where therein shall flame yea burn and that for ever yea for ever for ever without end Reason If these that thou hast here related be truth then I say there can no flesh scarcely be saved and for my part I am no wiser in what I have heard then what I was before neither do I know what to make of them nor hereafter shall much trouble my minde with them but do really believe that there is more blasphemous lies then real truths in them for all the moderate wise men of the world do judge God a Spirit and the Devil not man but a spirit and as for the Soul is believed to be immortal and so either to ascend to Heaven or descend to Hell and I verily believe there is not one of 20 thousand that will believe any thing contained in thy discourse so that it causeth admiration in me that all should be deceived but those that believeth in these ●hings which if I be deceived I must be for I can neither believe in thee nor thy Doctrine Faith What thou hast now said is not in the least strange to my Soul that thou shouldst declare thy self as ●ow t●ou hast done for I have told thee all along that thou nor thy seed was not to understand this Doctrine no more then the Jews were to understand Christ as it is written Why do ye not understand my speech because ye cannot hear my Word for John 8. 43 44. ye are of your Father the Devil and the lust of your Father ye will do c. Even so I say unto thee thou being according to birth the seed of Reason so of the natu●e of the Devil thou judgest the truth a lye and a lye the truth because it is not given to thy seed to know the Mysteries of the Kingdom of Glory therefore I say as John said We are 1 John 5. 19. of God and the whole world lyeth in wickedness so I infallibly know that almost the whole world will perish save those few that believed in the last spiritual Commission and because thou hast called this a blasphemous lye by Christ Jesus Creator of Heaven and earth whose Revelation of Faith the Seed of his own body thou hast judged false and called a blasphemous lye I say in the vertue of our Commission that was given by a audable voice of words as it was given to Moses and Paul in theirs I infallibly pronounce thy soul and body damned to all Eternity CHAP. 12. Shewing what Authority a Commissioner hath in the vertue of his Commission what the effects and operation thereof Reason WHat art thou more then I that thou dost thus assume Authority to thy self that onely belongs to God however thy curse I matter not onely I tremble to behold thy

for he that loveth an●ther hath fulfilled the Law And true it is when rightly considered the efficacy of spiritual love it is of so pure and holy a nature that it cannot possibly do any impure or unholy thing when it is moved to manifest it self according to its Divine Property it naturally produceth all Heavenly excellency in the Elect of the Lord Love delights to Lord over none but be servant to all and gives every one preheminence before it self and therefore it truly Honors its Parents Love is so far from envy that instead of killing of any it lieth down at envies feet to be killed of him yea it stayeth envy by its patience and meekness and therefore saith Paul Our weapons are not carnal 2 Cor. 10. 3 4. but spiritual Not a sword of steel but a sword of love Oh! the Revelation of faith teacheth his to flay none but with love nay love is that Divine balsom that it cureth all wounds made by envies weapons Love is so sincere That it will not do that to another that would not another should do to it And therefore it will not commit adultery nor wrong any though it might have many an opportunity to defraud and cozen another it will rather want before it will steal In this love there is no equivocation it will not backbite or stain anothers reputation as it is written Love worketh no Rom. 13. 9. ill to its neighbour and therefore would rather die then bear false witness against either friend or enemy Also this love is generous full of p●ty and mercie That it cloathes the naked feeds the hungry visiteth the sick in prison and out of prison Nay this love is so pure that it enjoys it self no longer then it is doing good to others and therefore it will not covet his neighbours house his neighbours wife his m●n servant or maid servant his ox or his ass or any thing that is his neighbours so that I tell thee there is none of thy seed but for want of this love breaks the Laws and in some things therein confirms it by authority so that by this I love my neighbor as my self Now my neighbours are the Believers of our Commission that hath faith in our Revelation as it is written Brethren Gal. 5 13. ye have been called unto liberty onely use not liberty for an occasion to the flesh but by love serve one another for all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self For love is the fruit of the Spirit so that all believers are neighbours and therefore it is vvritten Let brotherly love continue love the brotherhood love as brethren This loving our neighbour as our self is life in death as John saith We know that we have passed from death unto life because 1 John 3. 14. we love our neighbours or our brethren Novv the great Commandment is To love God with all thy heart and with all thy soul Novv if thou canst not love thy neighbour that thou hast seen hovv then canst thou love God thou never savvest For what I have seen and heard I declare unto thee that vvithout knovvledge their can be no love and yet vvhat vain repetitions thy Seed makes to a God ye knovv not As I said before so I say again Though some of thy Seed keeps some of the Commandments nay if possible keep all yet in that thou art ignorant of the true God and so Worship another God thou art guilty of all CHAP. 15. Shewing whether Prayer doth not belong to all and that by Prayer we may come to the knowledge of God and whether it is our duty to make use of the Lords Prayer or no. Reason THou seemest to say in thy last That without the knowledge of God no man can love God and so all that he doth is sin What then shall not a man that is ignorant of God pray unto God for knowledge of him otherwise how shall a soul love God and to that end there are many Exhortations Mat. 6. 9 to prayer and that especially the Lords prayer which there we are taught the form and manner thereof as it is written Our Father which art in Heaven hallowed be thy name thy Kingdom come thy will be done in earth Luk. 11. 2. as it is in Heaven Give us this day our daily bread and forgive us our debts as we forgive our debtors and lead us not into temptation but deliver us from evil for thine is the Kingdom the Power and the Glory for ever Amen As I have said before concerning the Sabbath That every Commission in its time and place is to be considered That according to their Revelation so was their Worship but I know the Revelation of the Apostles led them forth to prayer and therefore in their Commission it was requisite and their duty so to do Also the form of these words was directed to the Disciples but none of thy Seed whatsoever for I should blaspheme to say That Christ uttered these sayings for the instruction of thy Seed when he saith your Father is the Devil as it is written Ye are of your Father the Devil Joh. 8. 44. and the lust of your Father ye will do so that this Prayer belongs to none but the Disciples After this manner therefore Gal. 4. 6. pray ye yea ye the beloved of the Lord and sons of the Father as it is written Because ye are sons God hath sent forth the Spirit of his Son by which you cry Abba Father Now were this set form to be used in these days as I cannot finde that to them to whom it was spoken never made use of that form after yet I say if it were it onely belongs to sons who are believers of a Commission so that I say it belonged to none but us in that by the Revelation of our faith we know the Father that is in Heaven both in form and nature and none but we and therefore as we are sons and not servants we can with joy and peace of conscience say Our Father which art in Heaven whereas your Seed being but servants and no sons may take shame and confusion of face as for a man of quality to have another mans childe in the market-place ask him blessing and call him Father What would his friends think of him judge thou So your Seed that are bastards and not sons when you come in your publique Worships what a babling you make thinking to be Isa 1. 15. heard for your much speaking when he hears you not nor knows you not neither doth he in the least take notice of your fasts nor your tears they are all vain repetitions of no more account then the barking of a Dog or the wallowing of the Sow in the mire From the Lord I speak it they are not Reason What then must we not pray at all though we use not those form of words Yet I believe as