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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
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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

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

presumption for I know it is the curse of God and not of man that must bring a soul under condemnation Faith Whatever thy thoughts are of me I matter not but this thou shalt ●●nde that I have power in the Revelation of my Commission to curse not onely thee but any of thy seed that shall do as thou hast done to call it a lye And in the Revelation of my faith I say That the Sentence of Blessing and Cursing belongs onely to the Prophets and Messengers of that Commission for I testifie unto thee That God the giver of Commissions never damned any but the Angelical seed in the Womb of Eve who is the Father of thee and all the damned as all along it is recorded That in the name of the Lord the Prophets and Apostles pronounced Plagues Woes and Judgements against all the despisers of their Commission in that they were Ambassadors and Stewards in Christs stead so we the Prophets and Messengers of God represent the Authority of our Commission as the Prophets and Apostles did in theirs Reason If thou please let me hear what thou intends by a Commission and why this is a Commission more then any other Dispensation now in being for I conceive were it not ambition in them that Quakers and all others may assume the Authority to bless and curse as now thou dost Faith Notwithstanding I have sufficiently unfolded our Commission in the Quakers Downfal yet that thou mayest be left excuseless I shall in another way infallibly lay down the truth thereof in these particulars 1. How many Commissions there was to be in this perishing world 2. The nature and tenor of a Commission 3. The powerful operation of a Commission 1. As unto the first it is writ There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one and there are three that bear witness 1 Joh. 5. 7 8. on earth the Spirit the Water and the Blood and these three agree in one Now as God did consist of three titles and not three persons as thou and thy seed vainly immagine that is to say Father Son and Holy Ghost So from each of these issued forth a Commission upon this earth for in the time that he bore the title of Father Moses and the Prophets was in Commission Now when that Father became Word Flesh so called Son or Christ then the Apostles were in Commission after that both Father and Son became Holy Ghost or one entire Spiritual Body now in Heaven glorified the next after came forth our Commission so that according to the titles above there was to be three Commissions in this world suitable to the three titles in Heaven 2. As unto the nature of a Commission it is not given in silence but upon record under hand and seal to the Messenger or Messengers therein included with an exact charge to observe the Kings pleasure according to the tenor and form thereof Now this Commission being given to thee doth not concern another for the names included for that Embassage doth this Commission belong Now for any other to counterfeit thy Commission thou hast power by vertue thereof to apprehend him for a Traytor against the King thy Master Even so it is with a Commission from God which is not given by private whisperings in the soul as all counterfeits imagine every motion whimsey or fancy in the minde more then ordinary is a call from God not knowing yet daily reading that all Commissions were given by laudable voyce of words to the hearing of the ear as to Moses Paul and now in this last to John Reeve Now then what are all these seven Dispensations but by Moses the Apostles and this Commission impeached for Traytors against Christ the Lord of Glory 3. And thirdly the power of a Commission is so great that it commands yea subjects the spirits of all that it hath to deal with A man in Commission represents the Authority of the great God of Heaven and Earth that whatever he bindes imprisons or condemns on earth is so in Heaven and whosoever he declares blessed or happy here are so in Heaven so that if thou wert not stone blinde thou wouldst then see that there is no Teacher publique nor private now living that hath a Commission but we and therefore it is we have power overall mens spirits yea the judge of all spiritual things of what sect or opinion soever Reason O what a boasting dost thou make that none but your Commission hath power over mens spirits and that onely to you belongs blessing and cursing when I conceive there is many able wise Teachers that are as true Commissioners as you and yet dare not assume that power to themselves as you do Faith O thou man of pretended light yet gross darkness bring any man now living except this Commission that dares say he had a Commission by voyce of words from God as we have thou shalt hear that I will curse them as I have cursed thee And where is any of your Teachers that hath a Commission of his own but Moses and the Apostles whom they have counterfeited and made merchandize for their own gain From the Lord of Glory I say not any of them no not the wisest or moderatest head-peice dare or can in peace of conscience say that thou art damned and another is saved Alas poor blinde leaders of the blinde they know not what will become of their own souls how then can they judge anothers but they will be condemned for so doing for were I not certain of the knowledge of the true God and the right Devil and all others that are ignorant thereof are culpable of judgement instead of being justified I should be condemned and yet what a flutter Caesars Ministers make in praying to a God that is no God and preaching delusions of their own inventions pretending thus and thus saith the Lord when Christ the onely God knows them not neither did he send them therefore from my Seedspring I say they are all Thieves and Robbers yea Traytors against the God of Heaven for do but bring any of them before me and thou mayest take notice I have power over their blinde zeal that if they do not for future desist in bewitching the people to believe lies thou shalt then hear the same sentence pass upon them as hath already passed upon thee Reason Which of them will believe the sentence of thy Commission unless thou couldst shew some present example either without or within as the Prophet Elias did to cause fire from Heaven and stop the rain that it rain not Now if thy curse be true how comes it that I do not finde it immediately within or without Faith Thou art worse then the inhabitants of Jerusalem a●d Judea Mat. 11. 11. that believed in John that did no miracle and yet was a Prophet yea I say more then a Prophet for as Christ said among them that

have seen in my own Soul as the Tide doth ebbe and flow into the Ocean so doth the Revelation of Faith ascend and descend beholding the glorious throne of Eternity with unspeakable raptures not utterable by pen or tongue Reason I cannot understand how God being a person and yet a Fountain of endless Glory should fill heaven and earth in that a person is finite in one place and heaven and earth is large so that if Gods glory be in every place then there his person must be also Faith Dost thou not see in nature that one fountain doth supply many families how much more then can the Etetnal Fountain supply many Souls with that heavenly divine water and yet from his single person in heaven glorified and as that fountain from Ware is directed to supply the necessity of London and yet the head spring keeps its place so doth the fountain of Eternal glory retain it self in its being and yet fills heaven and earth with its streams of glory Reason Thou sayest God is onely in heaven and yet it is written the heaven of heavens cannot contain God he is of such a large infinite vastness and spiritual bulk or bigness that not onely heaven but earth also must be his habitation and therefore it is written that with a humble and contrite spirit God will dwell And again it is written Heaven is his throne and the earth his footstool And the earth is the Lords and the fulness thereof So that I believe God is not onely in heaven but earth also so that from these and many other places I judge thou limitest the unlimited God and so makest him that is infinite in heaven and earth to be finite onely in heaven and that in one single person of his own Faith Thou takest upon thee to prove thy reason by Scripture when Scripture were never written for thee neither doth it belong to thee as in its place thou shalt hear and therefore have patience and I shall interpret the meaning of those Scriptures First thou sayest the heaven of heavens cannot contain 1 Kings 8. 27. God and yet it is written whom the heavens must receive till the restitution of all things Now when Faith comcompares Acts 3. 2● these two together it knows the truth of one from the other for when I consider Solomon endued with thy wisdom that he spake those words not experimentally but dubiously as minde the 27 verse and then peruse that chapter and thou shalt finde it in three several places recorded thus And hear thou in heaven thy dwelling-place how should heaven be Gods dwelling-place if the heaven of heavens cannot contain him So that in truth those words of the Apostles who were endued with the spirit of revelation is to be believed when Solomons cannot in that he spake not by revelation but from the intricate promise of God to his father David And in the same chapter he acknowledgeth Gods dwelling-place to be in heaven and not in the temple and where it is written with an humble and contrite heart God will dwell is not there intended God will dwell in my heart by his person but by faith as it is written that Christ Eph. 3 1● may dwell in your hearts by faith c. as minde the words of the Prophet Thus saith the high and lofty One that inhabiteth Eternity whose name is Holy I dwell in the high and holy place by my person there I dwell and by my faith in an humble heart and where it is written Heaven is my throne and Psal 24. 1. the earth is my footstool do still confirm that God hath a body otherwise what should he do with a throne or a footstool But now to convince thee that it is not to be understood this earth but that glorious earth above the stars where God when he pleaseth doth stand as firm in as narrow a compass as I do upon this earth And that the earth is the Lords and the fulness thereof is not by me denied but that it is the Lords by creation and not by his personal habitation For God by his person is not in this world but by his Law or powerful word of creation therefore saith David Whom have I in heaven but thee So that it is no limitation but his infiniteness to be in heaven and not in this earth at all Reason Notwithstanding all this I cannot understand how God should be in the person or form of a man but there must be some other above him that must create God in that form Faith Though thou canst not understand yet to me it is revealed that God without beginning had a form and none but Divine Nature did create himself Creator and yet he knew not how he came to have his being Reason O admiration what shall I say of thee that God should not know how he came to be God by this thou makest God finite yea ignorant of things past and to come Faith Say what thou pleasest yet this I will tell thee that it is the nature of in●●niteness not to know it self for that which knows things past present and to come is not infinite but finite in that there is an end of any further knowledge but the infiniteness is to know no beginning nor no ending for if he had known how he came in being then he would know his ending and so in process of time cease to be God Eternal Reason I have read in Revelation 1. that it is written I am Alpha Rev. 1. 8. and Omega the beginning and the ending wh●ch is which was and which is to come the Almighty so that from hence I understand that God had a beginning and knew how he came to have his being Faith Thou hast read but dost not understand what thou readest as observe it is not there intended I am the beginning and ending of my self but this is the meaning I am the beginning and end of the Creation so that without me the world with all creatures therein had no beginning nor no ending without me as unto this I am Alpha and Omega and neither the beginning or ending of this world is hid from me for by my knowledge it came in being and so must have its ending but as unto infiniteness or eternity It is without beginning or ending of dayes and the not knowing either its beginning or ending is that which makes it eternal and yet there is nothing done but what flowes in the glorious body of God Reason Notwithstanding this I am not satisfied that God admits of a Form but a Spirit onely for it is written God is a Spirit and they that worship him must worship him in Spirit and John 4. Truth and then it is written Feel me a spirit hath not flesh and bone as ye see me have So that it is clear God is a Spirit without flesh and bone so an infinite Spirit onely Faith As God is a Spirit so man is a

are born of women there hath not risen a greater then John the Baptist and yet thou and thy ●eachers will not believe unless present vengeance fall upon thee But know this though the Pharisees desired a sign from Christ and Mat. 12. 38. none would be given them but the sign of the Prophet Jonas yet know this he was Christ the Eternal God for all that and though Christ rebuked James and John in the saying Luke 9. ●4 Lord wilt thou that we command fire from Heaven and consume them even as Elias did yet they were not for the future freed from the Eternal fire in their souls So let me tell thee and yet not I but the Revelation of the Holy Spirit within me though not presently yet it shall flame within thee as fire from Heaven and that without end till it consume all thy hopes of salvation and thou shalt know and finde that this sentence of thine shall shut the Heavens and it shall rain no more showers of mercy or comfort in thy soul so that I say though thou finde it not presently thou shalt as surely feel it after death as Christ is God the Eternal Father And what if miracles did belong to our Commission as they do not in that ours is the Commission of the Spirit so our sentence spiritual thou wouldst no more believe then thou dost now but rather call us Conjure●s unless the tenor of our Commission was as the two former to execute present vengeance and if it were executed once or twice and not upon every occasion thou wouldst be as much seared up in unbelief as thou art now Reason If thy Commission were as real truth as Moses and the Apostles and such a power did attend thine as was in theirs then I should as truly believe in yours as now I do in them Faith Ah blinde Soul thou dost not know what is truth and what not for if thou didst thou wouldst as really believe in me as in them But from my Seedspring I tell thee That thou nor none of thy Seed do really believe that the Scripture is a true Record of the Transactions of Christ thou mayest talk of it and preach from it but if thou wert really perswaded in thy own soul of the truth therein contained then thou wouldst believe in us for the Apostles writ of us as Moses and the Prophets writ of Christ to come and therefore if thou didst believe in them that have nothing but a dead letter to prove them Commissioners surely then thou wouldst believe in us that are living and know this if the Roman Authority had not established Moses and the Apostles Writings for Scripture then it had been believed no more then ours for thy Fathers in the days of their lives notwithstanding their miracles did no more believe in them then thou dost in us and know this the same power that attended them upon externals doth belong to our Commission in spirituals and therefore as the Apostle had power in his Commission to curse either Angel or man that did preach any other Doctrine so we have the same power in ours Reason What then doth not their Commission belong to us in these days successively as it did to them what then is the meaning of those Scriptures where it is writ The Scriptures aforetime are written for our learning and again it is writ Teaching them to observe all things whatsoever I have commanded Mat. 28. 20. you and loe I am with you always unto the end of the world Faith From the Lord of Glory I tell thee That neither of those Commissions do belong to thee or any of thy Seed either by succession or otherwise for from my Seed of Faith I declare That the Scripture was never written for the learning of any of thy Seed though none living now present do make it a more Idol for their own gain then thy Seed doth Though I have sufficiently proved this point in the Quakers Downfal yet from my well-spring within me I tell thee That as the Scripture was written by the revelation or inspiration of Faith so I know it was writ for the use of none but the Believers of that Faith which neither thou nor none of thy Seed are partakers of For as Paul the great Commissioner was the Penman of those sayings so that Scripture that he spake of was the writings of the first Commission viz. Moses and the Prophets which were written before his time and so for the learning of him and all that believed in his Doctrine for our learning that are of the Seed of Faith and for none of the Seed of Reason whatsoever but for our learning The word Plural includes all the Seed of Faith with him were the Scriptures written so the Commissions of Moses and the Apostles were not written for the use of any of the seven Churches but our Commission alone for as none understood the Commission of Moses and the Prophets but the Apostles so none now living understand either of the two former Commissions but this our spiritual Commission now in being and therefore from my Seedspring I tell thee We onely are the Judges of the Scripture whatsoever Reason thy cursed Seed pretend to the contrary as now thou shalt hear an infallible Exposition of the other Scripture which thou hast quoted which all besides our Commission gives a false definition thereof Go ye therefore and teach all M●t 23. ●0 Nations baptizing them in the name of the Father Son and Holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you always even unto the end of the world Now from hence all the seven Churches of thy Seed viz. Papist Episcopal Presbyterian Independent Baptist Ranter and Quaker do suppose that the extent of these words are in force to the end of this world and therefore the Baptists have assumed the Apostles Commission as their own when as if ye were not stone blinde you may read as ye run that this Commission was given to the twelve then living and not to Kiffin and Patience or any other Teacher of the Baptists whatsoever for ye were not born many hundred years after when this command was expressed And loe I am with you always even unto the end of the world with you my beloved Disciples and none other Reason I cannot conceive from this Scripture but there was to be a continuance of the Apostles Commission to the end of this World and though there was none of the Commissioners left to give or invest the same power by imposition of hands yet we having the same Spirit of God in us although not in the same measure yet may we not lawfully follow them as our patern and as the Apostle exhorts Brethren be followers Phil. 3. 17. together of me and mark them which walk so as ye have us for an ensample othervvise vvhat should all the World have done to have knovvn God or

a word and a stab when as the Jew Devil is subject to the Law he is reasonable in that he will moderately try the innocent by the Law so that God saw good the Devils should have a Law to curb them yea torment them and condemn them for ever Now the rule that the Seed of Faith doth walk by is not by the Law but by Faith as it is written The Law of faith hath freed us from the Law of sin and death though most of Rom. 8. 2. thy Seed do conclude themselves believers yet I say that freedom onely belongs to a Commission and the believers thereof as the Apostle includes all believers with him are free from the Law and none other For Chr●st is the end of Rom. 10. 4. the Law for righteousness to every ●one that believeth And what though I have been a great sinner yea so great murther excepted that there was few beyond me yet now being washed sanctified yea justified that I am now no longer under the Law but under Grace which none of thy ●eed shall ever attain too notwithstanding they seek it with tears Reason What then do all believyrs of thy Commission keep the Law and not any of the seven Churches keep the Law as well as thou What then dost thou say of the Quakers and many others that are very moderate just men insomuch that none can tax them with the breach of any of the ten Commandments Faith I say in the experience of my Revelation there is not any keeps the Law but those that are freed from the Law as aforesaid and sure I am there is none in the perfect Law of Liberty but the Seed of the Woman which Seed of Faith doth run in the line of one Commission to another so that I can speak for no more then I finde in the publique profession thereof not denying but there may be here one and there one scattered up and down which if the report of our Commission came but to the hearing of their ear they would embrace it as the rest of our believers do But truly I speak it there are so few known and not known that there is not a hundred to ten millions of the contrary Seed that will or can believe the report of a Commissioner as touching the true God and therefore we may say with the Prophet Who hath believed our report or to whom is the Isa 43. 1. Arm of the Lord revealed that is the arm of Faith revealed So few there was in every Commission that they were but a little yea and that a very little flock in comparison of the non-commissionate Churches And whereas thou supposeth by the moderate carriage and just dealing betwixt man and man the Quakers with many other of thy Priesthood generation may keep the Law as well as the believer of a Commission I shall moderately answer thee in that saying of James That whosoever shall keep the whole Law and Jam 2. 10. yet offend in one point is guil●y of all So that I say though the Quake●s of all the seven Churches do nearest keep the Law yet in that they offend in the first command they are guilty of all for it is written Thou shalt have no other Gods Exo. 20. 3. but me Now as aforesaid thou hast heard me in the first and second Chapters that there is none of your seven Churches Sons of Generations but you have other gods besides Christ the one●y God some of you saying God is a Spirit without form and this Spirit God is within you and others of you will have no God but Nature onely and the rest of thy B●b●lonish brood will have one Spirit to have three persons So that from the knowledge of the true God I tell you all are guilty of the Law though I acknowledge the Quakers exact walking and therefore I love them yet in that they are ignorant of the knowledge of the true God which is life Eternal I say your Directories forms of Prayer the Creed Baptism breaking of Bread and set days of Fasts and Thanksgiving and such like stuff are not onely a breach of the first but second Commandment all which have a form of godliness but not the power So that I say they are no less then Idols and graven Images of thy own invention and therefore it matters not though some of you keep all the rest of the Commands and not know the true God thou art guilty of all Reason Then if a man come to the knowledge of the true God that is sufficient notwithstanding he break all the rest of the Commands because thou saith Thet keeping of all the rest is nothing without he know that God which thou hast revealed Faith However it is thy pleasure to misconstrue me in that thou knowest not the indwelling of truth in me yet this is the thing I said unto thee That though any of thy Seed keep all the Commands but the first in that they keep not all they are guilty of all for this I knovv the knovvledge of the true God leads forth a soul to keep all the Commandments of God for in that I knovv him therefore I love him and so keep his Commandments as it is vvritten If ye love me keep my Commandments Reason What then dost not thou sin because thou knovvest the true God and keeps his Commands then I must say thou art more righteous and perfect then any man upon earth for it is vvritten If we say that we have no sin we 1 John 8. deceive our selves and the truth is not in us vvith such like places Faith Let me tell thee if I sin I do not keep the Lavv as it is vvritten Whosoever commiteth sin transgresseth the 1 Joh. 3 4. Law for sin is the transgression of the Law But in that I have knovvn the true God vvhich Seed of God remaining in me I cannot sin because I am partaker of the Divine Nature of God Now if I should say that I have no motion● to sin I should deceive my self and the truth is not in me for I knovv there is a great difference betvvixt a motion and an act for it is to be understood not he that thinketh a sin but he that committeth sin is of the Devil as all thy Seed are at a loss as touching the mysterie of this secret not understanding a motion from an act and therefore thousands of thy Seed perish for want of knovvledge in that saying of Christ That whosoever looketh upon a woman to lust after her hath committed adultery with her already in his heart Mat. 5. 28. from hence concluding that if thou dost but lust after her thou mightst as vvell lie vvith her and soo too too many of thy seed do commit the act indeed vvhen if thou hadst a discerning betvvixt a thought and an act thou hadst not defiled thy soul as it is vvri ten When lust hath conceived it bringeth forth sin and sin when

it is finished bringeth forth death Novv Jam. 1. 15. vvhile thy lust is a tempting there comes a good motion and frustrates that temptation by vvhich means that thou hadst intended is not conceived so no sin indeed lust vvas burning in thy heart but in that it came not to perfection the lavv hath quenched the flame for vvhat hath the Lavv to do vvith a heart-adultery no no it is no thought but an act that breaks the Law and what comes not within the bounds of the Lavv be it adultery nay be it murther if it lie onely in the heart and be not acted there can no Lavv condemn thee Reason What is thy thoughts as touching the fourth Commandment as being changed from Saturday to Sunday and vvhat is the reason why this Command vvas changed above all the rest and vvhethe● this Sabbath called The first day of the week is not according to the judgement of the Assembly of Divines to continue to the end of the World vvithout any alteration thereof Faith It matters not me vvhat grounds or principles of Religion your Assembly of Divines holds forth as a Catechi●m to thy Seed for this by Faith I knovv and against men and Angels affirm That as the Commission of Moses ended in the Commission of the Apostles so the Jevvish Sabbath vvith the rites thereof ended in the Sabbath or first day of the vveek of the Apostles then knovv as the Commission of the Apostles ends in ours so vve have povver as the Apostles to erect you a Sabbath suitable to our Commission for knovv this that one Commission is not tied in point of Revelation to observe the former but each Commission according to its title and place hath power in it self to direct you what manner of Sabbath you are to keep therefore observe the Sabbath of Moses Commission was in this nature as followeth viz. Remember the Sabbath day to keep it holy six days shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not do any work thou nor thy son nor thy daughter thy man servant nor thy maid servant nor thy cattel nor thy stranger that is within thy gate for in six days the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the Sabbath day and hallowed it Now this Sabbath thou wilt not own but the First day or Sabbath of the Apostles which hath no such form in it as the Sabbath of the Jews hath And why the Sabbath of the Jews was altered I tell thee in that Christ the onely God by his own power that day had quickned death into life as it is written In the end of the Sabbath as it began to dawn towards Mat. 28. 1 2. the first day of the week came Mary Magdalen and the other Mary to see the Sepulchre and behold there was an earthquake for the Angel of the Lord descended from Heaven and came and rolled back the stone from the door and sate upon it So this being the first day of Christs Resurrection was a day of joy and gladness to the Apostles in that it brought peace and rest to their souls confirmed in their faith that he was Christ the Son of God Whereupon the Revelation of their faith led them forth to keep the first day of their Saviours Triumph over sin hell and death to be a day set apart to assemble together and contribute their benevolence for the refreshment of the poor members of that faith as it is written And upon the first day of the week when the Disciples Act. 20. 7. came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight also Vpon the first day of the week let every one of you 1 Cor. 16. 2. lay by him in store as God hath prospered him that there be no gathering when I come Now this Command being a day set apart in point of Worship therefore as the Commission changed so the Worship changed and so of necessity it will follow that the day must be changed Therefore take notice as this Commission was not to hold to the end of the World no more ought that First day for as I said before every Commission hath power in it self in the vertue of its Revelation to change its Worship suitable to its Commission so a Commission hath power to change a day for that Worship Now our Commission being spiritual doth hold forth no manner or forms of Worship but the worshipping of God in Spirit and truth Therefore I say not onely the Jews Sabbath but also the Apostles First day in our Commission are void and of no effect as it is written He spake on a c●rtain place of Heb. 4. 4. the seventh day on this wise and God did rest the seventh day from all his works So the blessed of the Lord believing Christ to be God the Father Creator of Heaven and earth are entered into the perfect liberty of faith which frees them from the lusts of the flesh and so entered into peace and rest by which not onely the Jews Sabbath nor the Apostles First day but every day is a Sabbath to the Elect of the Lord Now Mat. 12. 1 10. in that the Priests of this World do know that if the first should be as another day then they would lose their hearers and so in conclusion lose their tythes therefore as Christ and the Apostles by the Jews were accused for breaking their Sabbath so the Pharisaical Teachers of thy Seed will condemn us for repealing the First day of the Week But however in the Authority of our Commission I declare That every soul which knoweth Christ in his Form and Nature the Devil in his Form and Nature hath entered unto his eternal Sabbath of perfect rest without end Reason Let me but hear thy judgement as touching that saying of the Lawyer to Christ Master which is the great Commandment in the Law Now Christs answer was That thou shouldst Mat. 22. 36 37 38. love the Lord thy God with all thy heart and with all thy soul and with all thy minde this is the first and great Commandment Faith And the second is like unto it Thou shalt love thy neighbour as thy self on these two Commandments hang all the Law and the Prophets Now what manner of love is this with which if we love the Lord and our Neighbour as our self we keep the whole Law but for my part I know not the man that can love his neighbour as himself and so none can truly love God My judgement is That all the ten Commandments are according to the sequel of these words reduced into two heads and these two are comprehended yea fulfilled in this word Love as it is written Owe no man any thing but to Rom. 13. 8 love one another

occasion is offered and as we are moved in our hearts so we ought to pray To that end the Scripture holds forth a thousand examples of which I shall but instance one or two viz. Call upon me in Psa 50. 15 the day of trouble and I will deliver thee and thou shalt glorifie me Elias was a man subject to like passions as we are and Jam. 5. 17 he prayed earnestly that it might not rain and it rained not on the earth for the space of three years and six moneths Faith Ah blinde soul What a hodge podge thou makest of Scripture as to think that the sayings of David and the prophesie of El●as and the Apostles belongs to thee when I know thee the son of B●lial the Seed of the Serpent and they the true Prophets and Messengers of the Lord so had a command for what they did do but thou hast no command to declare the Statutes of the Lord or take his Covenant in thy mouth for all thy prayers are abomination and such as thee God will not hear and yet you cry that you are sent of the Lord and thus and thus saith the Lord when ye know not the Lord in his form and nature and yet you would have his Kingdom come when you neither know the nature of it nor where it is supposing his Kingdom is in this World and yet he saith My Kingdom is not of this World then you pray that his will may be done on earth as it is in heaven and yet what in you lieth you pray that his will may not be done for the will of God is that all the Seed of Reason shall be damned and none but the Seed of Faith saved and yet you pray that all may be saved when it is written He will Rom. 8. 13. have mercy on whom he will have mercy and whom he will he will damn So that you pray you know not for what and then you desire God to forgive you your trespasses as you do forgive them that trespass against you Oh friend were God as thou sayest and that he should hear thee then this I tell thee instead of forgiving thee he must of necessitie consume the best of you in a moment As do but observe the transactions of thy Seed in these daies you pray fast and weep that God would forgive you as you forgive another well according to your prayer so it shall be for instead of forgiving you backbite persecute imprison and put to death even so shall ye be dealt withal nay you are of such a cursed Seed that you will not shew mercie to them that have shewn mercie to you you will not give them libertie that when others had the day over you they gave you your libertie I speak this to the shame of thee and all thy Seed and then you pray and cheat you pray and tyrannize you pray with your tongues and murther with your hands and yet such Hypocrites as thy Seed are most professors and supposed most believers and most pretended Saints and most of you hopes to be saved and yet as I have said ye are all of the Seed of the damned and have no knowledge of the true God at all So that from my Seed-spring I speak it There is neither thou nor the wisest Gifted head-piece of thy Seed that can experimentallie say that God ever heard any of your prayers Isa 1. 15. recollect your thoughts either in publique or private that ever God gave thee an answer to any petition thou requested of him It may be thou hast found in thy soul more satisfaction one time then another insomuch that thou hast wept for joy but deal plainly didst thou ever hear God verbally speak with thee as he did to the two former Commissions and now in this our last sure I am thou never didst and therefore minde what I say all whisperings or inward movings of the Spirit as thou callest it are nothing else but Reasons imagination that God hears thee and answers thee for alas poor soul though I know it is the Seed of Faith at certain times springing up ravishing joys in believing the true God not within me but without me yet this I know God hears me not and sure I am if God ever heard any he would hear me but when I consider how vainly you are acted forth to make use of an In●●nite nothing to do all things for you it discovers what you are even blinde leaders of the blinde just as a horse in a mill goes round even so do ye bearing the aire as though ye had done something when indeed ye have done nothing at all as at the hour of death doth manifest What praying and crying out Lord save me when in your health ye pretended assurance of salvation and now at the point of death ye know not what shall become of your souls so that in truth I speak it you are ever praying and yet have never perfect assurance of what you pray for as it is written ever learning and never able to come to the knowledge of the truth Now though I never pray yet my faith being in continual prayer I have nothing to do at death but yield up my Soul to the power thereof for a moment knowing that when he appears I shall appear with him in endless Glory without the least let or doubt whatsoever at which time thou being in doubts and fears calls upon a God that is no God neither hast thou faith in what thou sayest but a meer tradition that moves thee when thou neither knowest what thou sayest nor to whom thou speakest but at the very time of prayer thy heart is either plotting mischief or coveting the riches honour and glory of this world and so contents thy self with vain lip-labour as it is written These people honour Isa 29. 13. me with their lips but their hearts is far from me CHAP. 16. Shewing whether there be any truth in the Faith of the Church of England expressed in the Creeds or Articles recorded Reason WHat dost thou conceive or what is thy thoughts concerning the Faith of the Church of England expressed in their Creeds but especially that of Athenasius Faith I shall in brief tell thee That they are a rapsido of non-sense yea that which thy Seed calls blasphemy as shall in these ensuing words appear And that I may not be over tedious I shall reduce them into three heads verbatim as they lie provided thou wilt from the first of them shew what is thy faith in them Reason My Faith is this That we worship one God in Trinity and Trinity in Vnity neither confounding the Persons nor dividing the Substance for there is one Person of the Father another of the Son another of the Holy Ghost yet the Godhead of the Father of the Son and of the Holy Ghost is all one the glory equal the majestie co-eternal such as the Father is such is the Son and such