I Do beleeve one God, or one infinite eternal being, which onely or alone gives a being to all things that are, in whom, from whom, and by whom, all things do confist, exsist and subsist, he to be unchange­able or immutable, whose essence and presence is e­very where, yet comprehended no where, be onely having life in himselfe and is the alone life of all things, whether visible or invisible; in him I verily beleeve there is not the least variation, or shadow of change, for he I or I am: That this same infinite, eternal one hath given a three-fold declaration or manifestation of himselfe in One.

I do farther beleev, according to the Scriptures, the decla­ration manifestation or outgoing of this infinit, eternal be­ing in or by the word in infinite wisdome and power in creation, according to that which is written, That by it all things were made, and without it was made nothing that was made; which is also called Christ or the first borne or onely begotten of the Father, or the Anointed or anoining of God; in which respect, he is said to be the life and light [Page 2] of the world, as indeed he is, which I stedfastly beleeve; and that this light (as it's written) shineth in the darknesse, though the darknesse comprehend it not; and that he was in the world, and the world was made by him, though the world knew him not; that he came to his own though his own received him not: the same Christ I stedfastly beleeve to be my onely and alone light and life and salvation; and so much and so far as I have attained, him or it or rather he or it, is risen up or brought forth, it or himselfe in me, so far I judge my selfe to live or be alive or saved, or to have attained salvation and no farther: and what ever else is in me, I take to be of the flesh, the devill or darknesse, or sin or hell, antichrist or of the false prophet: for that which is borne of the flesh is flesh, and that which is borne of the spi­rit is spirit. That this Christ, Word, or Son is One with the Father in the Spirit, I also stedfastly beleeve.

I do farther beleeve concerning the Spirit, or Holy Ghost as its called, that it infinitely and eternally proceeded from the Father and the Son, and that he is the immediate life and being of all things, and is the alone true witnesse bearer to the father and the son John 5, 6. and neither Father nor Son, yet both Father and Son, not three but One: One intire, simple, undivided being in themselves; whence in Scripture he is called sometimes the spirit of the father or God, and sometimes the spirit of Christ; in or by which spirit we have communion with the Father and the Son: he in us, we in him are by it made perfect in one; which also is more or most properly called the spirit of truth; or rather the spirit which is truth: he onely and alone leading into all truth, or the all of all truth which is God himselfe.

Concerning that we call main, Paul distinguishes into three: soul, body, and spirit. The soul I take or beleeve to be of the divine essence: for it's said, God breathed into him the breath of life, and he or it became a living soul: for so the Scripture renders the divine principle, sometimes he, some­times it; and indeed, that which is there said to be breathed into man, I cannot conceive to be lesse or other then his own essence or spirit, there being nothing but himselfe, to go forth from and in himself un [...]ous: he in his Son by his Spi­rit, stating himself in us though in weaknesse, called else­where his Image, or Spirit; as where its said, My spirit shall [Page 3] not alway strive with man: for that he also is flesh. It's cal­led also the spirit of truth or which is truth, true holiness or truth in holinesse and righteousnesse: which image or life of God in man, is confest by all or most if I mistake not neither was nor could be totaly or finaly lost, though much defaced as they call it: And truly (as I conceive) there must be, and is a perfect truth in every created Creature accord­ing to its kind, which is the invisible life and being of it, the visibility being onely a representation or figure of the invisible life and glory, according to that in the Romans, That which may be knowne of God, is manifest in them: for God hath shewed it unto them: for the invisible things of him, that is, hiseternal power and God-head are seen by the crea­tion of the world, being considered in his workes, to the intent they should be without excuse. By the God-head must be there meant Trinity in Unity & Unity in Trinity; yet every thing in its order, kinde or end, according to what he hath appointed every vessel to hold forth of himself, accord­ing to that in the Corinths, where it is said, that there are bodies heavenly, and bodies earthly; and that the glory of the hea­venly is one, and theglory of the earthly is another; and that one star differeth from another in glory yet all these but one in the union, according to that Paul speakes in an­other place, that there are several gifts and administrations, yet but one spirit, and all by one and the same spirit; which perfect and invisible truth cannot be lesse or other then the divine essence: Man carrying the beautious transparent splendor of the representation in this earthly creation; yet is not God the Creature, nor the Creature God: for we must hold God and the created by God for could you speak all; the invisible glories shadowed or held forth in the whole vi­sible creation, you could not speake God: for he is all things yet nothing: He is; which short word, if truly known and un­derstood, speaks him most. And indeed, were this light, life, or image or God in man, wholly extinct, man would become more brutish then the beasts; which that it is not, appears plainly to me from that place where it is written, That the Gentiles who have not the law, do the things contained in he law; which shew the effects of the law written in their hearts, their consciences bearing witnesse, & their thoughts accusing or excusing one another.

For the spirit of man or man's naturall spirit, It's that if I mistake not, which is called the Devill, or Satan, or Ser­pent, or Anti-Christ, or false prophet, or spirit of darknesse, or death, or sinne, or hell, James 1. 14, 15. But every man is tempted, when he is drawn away of his own lust, and entised. Then when lust hath conceived, it bringeth forth sinne: and sinne, when it is fi­nished bringeth forth death. Hence Christ tests the Scribes and Pharisees, they are of their father, the Devil, and his works they do who was a lier or deceiver from the beginning: hence also some are called dogs, some foxes, some wolves in sheepes- clo­thing: and Paul is said to fight with beasts at Ephesus: & Christ when tempted by Peter, (although a Disciple) he calls him Satan: Every one or every thing taking its denomination from the property or quality of that spirit which hath the major or most ruling power and dominion in and over him or it. It's said, here are legions of divels & we say, there is a covetous devil, an unclean devill, an envious devil, a wrath­ful deivl and the like. And so it's said, there are many Anti­christs, no one carrying the whose fountain in him, though each one be from one fountain: so on the contrary, no one hath the whole fountain of life or light in him, (if I may so speak) but every one in measure according to the good plea­sure of him who filleth all in all things. Hence Paul saith there are babes and strong men in Christ: and so John calls some children, some fathers, some young men: and farther saith thus. Little children, let no man deceive you: he that hath righteousnesse, is righteous, as he is righteous: he that com­mitteth sin, is of the devil for the devil sinneth from the be­ginning. For this purpose the son of God was made ma­nifest, that he might destroy the works of the devil. Who­soever is borne of God, doth not commit sin: for his seed remaineth in him and he cannot sin because he is borne of God And hence Paul also, It's not I, but Christ in me. And againe It's not l, but sin in me. And the Scripture every where comprehends all under these two states or termes of light and darknesse, the natural man, and the spiritual man children of light or life, and children of death and dark­nesse, according to the rule, power or government each spi­rit hath in them. Wherefore it's said, Know you not, that to whomsoever you give your selves as servants to obey, hti [Page 5] servants you are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousnesse? Againe it's writ­ten you who were darknesse, are now become light; you who were dead in trespasses and sins hath he now quickned, and translated into the Kingdome of Christ: and that we are risen together with Christ; and that he is our resurrecti­on & glory: and that he hath raised us up, and made us sit to­gether in the heavenly places or things in Christ. And in the same 2. to the Ephe. This spirit in man is called the spirit or Prince that ruleth in the aire, which indeed is an airy, lying notion swimming in the head or braine of man, ha­ving no foundation or roote in God who is truth, but is al­way at enmity with it. We are also said to be dead whilst we live. From all which I conceive, the chief, if not the one­ly resurection pointed unto and intended in Scripture, is our rising up out of that death and darknesse, or hell we were held in or kept under by: or rather Christ who is our light, our life, our all in all, arising in his owne life, light, power and glory in us, swallowing up or destroying death, darknesse, sin, hell and what ever else is contrary to or against him and us and so bringing us in and with him­self into that glory he had in and with the Father before the world was. Wherefore it's said, The kingdome of heaven is within you: & when they say, lo here, lo there, beleev it not. But I expect not, neither think this will be in its height and full perfection till the separation by that we call death, it be accomplished and compleated, not whilst in these earthly tabernacles, not until we have laid off all our earthly garments, and be clothed upon of him who is indeed our true clothing; which made Paul so grone with desire thereof: indeed the Saints are unclothing dayly and marvelous unclothings and clothings are at hand.

For the body which is indeed beastial, of the same nature and substance with the beasts, I conceive and beleeve; it also shall have its resurrection in its kinde, together with other of the like kinde, according to that in the first of the Co­rinthes 15. For to speak properly, nothing dies, that is, an­nihilated, as many do imagine; but is changed from glory to glory: but for the soul to be reunited again to this earth by beastial body of flesh blood, and bones after separa­tion, [Page 6] and to live together in some one or more place or places, some to enjoy eternall happinesse or salvation, and other some eternal misery and damnation; I find no foun­dation in scripture firme enough to build any sound belief upon: for Christ saith, In the resurrection there is no marry­ing nor giving in marriage, but that they are as the Angels in heaven. Then no eating, nor drinking, except of that spiritual rock or Manna. Then sure no flesh, blood or bones. And as sure it is, that in no proper or true sence whatsoever can flesh and blood inherit the kingdome of heaven: for it lusteth or is at enmity against the spirit: wherefore I say, this doctrine deserves not only to be exploded the schools, but excommu­nicated all Churches. For he who maketh or worketh a ly, shall be shut out of the new Jerusalem; as also he who would sit in the temple of Christ, as if he were Christ, as if he were the true Anointed or Anointing, who will have others to beleeve as he beleeves, for no other reason, but because he beleeves so; forgetting that Christ, as he is the life, so he is the light of every one that comes into the world, & that none can come to the Father but by the Son: nor none unto the Son but by the Spirit, which 3. are one in the unione.

For farther manifestation and clearing of the truth, I de­sire in all humblenesse of minde and meeknesse of spirit, in reference to my own and others satisfaction, in a sober & or­derly way, an answer to these following quere's.

1. What that Devil or Serpent was, that is said to deceive Eve; his, or its nature and property what it is?

2. Whether properly and truly there can be said to have beene, or is, any more then one devil, serpent, Satan or deceiver; though he or it manifest it selfe several wayes, and after divers manners?

3. What the true and very Anti-Christ, or false prophet is; their nature, property or quality what it is?

4. Where the true and proper seate, residence, power or dominion of the devil, Satan, Serpent, deceiver, or Dragon is, or this false Christ, or false prophet is?

5. Whereby, or wherewith they are said to deceive, or wherein the power or strength of their, or it's temptation or deceit lyes?

1. What the true and very Christ is, who is said in Scri­pture [Page 7] to be the onely and alone light and life of the world?

2. How, and in what sence he is properly, and truly saip to deliver us from sin, death, and hell?

3. The true, reall and very ground, cause and end of his sufferings, death or desolution, resurrection, and ascensi­on; as also his incarnation and intercession what they sig­fy or hold forth to us, and how or in what manner or sence, we are to look upon them, and what use we are to make of them, since the scriptures both old and new are ve­ry mysterious, as where Christ saith, Except ye eat my flesh, & drink my blood, you have no life in you: and that he was that rock that followed them, and that Manna that came down from heaven; And Paul saith, although he had known Christ after the flesh (which could not be meant of a cor­poral knowledge) yet henceforth would he know him so no more: and he farther saith, That Christ is the same yester­day, to day, and for ever?

An answer whereunto I desire on this day sennit, here in this place before all the people in writing, or else some o­ther may in love, peace and quietnesse, have liberty to give answer thereunto.

And I do farther declare, what ever man or men, re­port, accuse, or charge me with blasphemy, or any error or errors maintain [...]d countenanced orencouraged by me, or any other thing or matter contrary to or against the laws of this Nation, or prejudicial to this State or Common-wealth, and do not duly prove the same against me, is in the sight of God and man a slanderer, back-biter and murderer: and in case any the said crime, or crimes be proved against me, I shall desire no favour; but shall willingly and readily give up my selfe, to undergo and suffer what penalty or penalties soe. ever by law, is to be inflicted in such cases without the least partiality.

INstead of answering my Queries pro­posed, or from Scripture duely pro­ving my assertions, errors. I under­stand that you with your Church (as you call it) have excommunicated me, I having long before come out from you, having of my self left communion with you, neither could I without sin any longer upon that account, hold communion or fellowship with you, the ground and reason whereof I forbear to publish at present, because I will yet spare you. You have also as I hear, given me up to the Devill, I therefore do here before all this people require of you, whose duty I suppose they will all say it is, to instruct, teach and tell me, what that Devil is to whom you have so given me up, hoping you are not so igno­rant as to give me up to him whom you know not, or what his properties and qualities are?

And then, what it is you have so given up, whether the whole; Soul, body and spirit? or what part, power or saculty you have given up?

3. What power, right and authority you had so to do?

4. Whether you have power again to deliver me from the devill?

Thereason why I require this, is that I might get from under his power and dominion, a­void and be delivered from his snares, wiles and subtilties, as I and all people ought to do.

Next, I require for how long, or untill what time you have given me up to the Devil? If you say, untill I repent; you must then first prove from scripture, that that which I have asserted, is to be re­pented of and turned from, and the contrary to be received, embraced, owned and walked in; which is indeed true repentance, which yet you have not done, as you ought to do, before you make any such proceedings against any.

Now I do here solemnly promise before all the people, that if you shall from Scripture prove the things such, where of you did accuse me, and I under my hand have asserted; that I will so farre as God shall enable me, truly repent & turn from the same, & under my hand publish my recantation till which time, I may not reced from the things; least I be found in the sight of God, & man a desertor of that truth, God by his spirit in the Scriptures hath made known to me; as also an eminent and evident brea­ker of that first and great command, which saith, Thou shall worship the Lord thy God, with all thine heart, and him only shalt thou hear and serve; and become a hearer, server or worshipper of men, or the false or lying spirit in men, which is to worship the de­vil: for not to worship God or truth, is to worship he devil, or a ly.

That which you did then charge me with, as er­ror or blasphemy, was (as I understand) that I held the soul to be of the Divine essence, or of the essence of God.

Now I earnestly desire, begg and intreate; Nay I do here in the presence of all this people, require you in the name of our Lord Jesus Christ, whose Embassadour or Minister you say you are, and whose mind you then must needs have; and as you will answer it at the great day of his appearing; that you tell, decalre and prove, to me from Scrip­ture or any other way, that holds Analogie there­with; what in very deed and truth the soul is, that so I may repent and recant this my error (if it be found so) and be delivered from the power of dark­ness and of the devil or snares of Satan, the very end for which Christ his Ministers and Embassadors were sent, and that in writing; that it may be considered, compared with and tryed by the Scriptures and true Analogie of our faith, I being very desirous to forsake all and every error, though carrying never so specious a shew of truth, though never so old or new, profitable or honorable in the worlds esteem, knowing well what they are, & whence they come and also that true salvation is only and alone of and in the truth: And that because it's strong above all THINGS, IT, and IT onely being everlast­ing.

2. Secondly, that you prove to me from Scripture, or sound reason, what the spirit of man, or man's naturall is.

3. What the true and very heaven and hell is, spoken of in Scripture, and you from God or Christ (as you [Page 12] say) so much promise to, and threaten the people with, the very right and true knowledge where­of, is of the greatest and highest concernment to be clearly made known and discovered to the people of all other things: all things else being but as it were accessaries thereunto, therefore certainely must needs be known to you, if you be what you say you are: yet it's very much to be feared, that very few of you have the true knowledge either of the one or the other, but that most fancy both the one and the other, as the Papists their Purgatory, and the Poets their Elisian fields, is a bundantly evi­dent: Both God and the Devill, both death and life, both heaven and hell, being very much near­er to us all, then we are aware of.

I do therefore again in the love and bowels of Christ, intreat and beseech you for my own and o­thers satisfaction (as you are or pretend to be his Minister or Embassadour) that I may speedily have answer hereunto in writing, as also to those for­mer Queries proposed, that I may not longer con­tinue in error, and so under the power of the Devill or darknesse; you have bound your self here unto, not onely by your profession, but especially by that act of yours against me: for how shall I believe con­cerning that which I know not? how shall I repent, disclaime or revoke that you charge as error upon me, except you prove it so from Scripture? And do not say in excuse, that I disown you, as having any relation to you; since your self have taken that au­thority upon you, and you ought in this case to give an account or reason of the faith and hope that is in you, as I have done, who pretend not to any such thing as you do.

If you do not, let me tell you, I cannot in rea­son, justice or judgement, take or account you for any other then an impostor, deceiver and de­luder of the people, nor will any other sober, judi­cious man, neither will they esteem your excom­munications of any more worth then the Popes bulls, which equally with those if not more, in respect more is pretended to by you, deserve to be toge­ther with your self excommunicated the Nation, and the rest of your fraternity as the very plagues and pests of the Nation, the very fire-brands of hell, workers of all mischief. I speak not to cast contempt upon any sober, peaceable-minded man or men, who seek and follow the truth in love: no, such I love and honor with my soul.

All you charged as crime upon me, so farre as I can understand in reference to my outward conver­sation, was, that I should tell a ly in reference to a trust reposed in me: to which I often and again before your selves and divers others, did solemnly protest in the Presence of God, if it were the last word I should speak, I speake not the words as some present conceived I did; and further did de­clare, that if I did speak them, I was a very knave, rogue, and lier therein; and if I should say I did speake them, I must sin against my own soul, no fal­sifying or breach of trust was found or proved a­gainst me.

James saith, that the tongue sets on fire the very course of Nature and that it is set on fire of hell, where then is hell? and what then are those criers out of Others, for blasphemers, hereticks and the like? who indeed come [Page 14] nearer the truth, and give a better account thereof then themselves can or will do. Judge O England! Nay, Judge O all ye Nations, who they have been and are, that have thus set England, nay all Nati­ons on fire, as at this day; and at whose hands that abundance of bloud which hath been shed shall be required!

Where I speak of the spirit of man or mans natu­ral spirit I do not meane it was made such as is there exprest; no, but no sooner made but it became such, and remaines such until renued, in lightned, or born again: wherfore Paul saith, be renued in the spirit of your mind, being in your own spirit in which you are fallen and gone from God, from life and salvation and so become dead, b [...]stiall and devilish of sinne and hell; be as you were at first, return to your life: this is indeed that Prodigall, that having gotten his stock would now live and be of himself, he would not that God should be all▪ he nothing, but in him, but he would be in and of himself: and this that god of the world, that devill, that beast, that ser­pent, that dragon that hitherto hath had the chief government of the world, even mans naturall spi­rit, which is at this day much heightned and im­proved: but God is comming to destroy both it, and all its seeming gloricus erections, together with that Antichrist, man of sinne, and false Prophet.