FOr so Christ called even him who wanted the Wed­ding Garment of pure and un-spotted Love, as doubtlesse you doe; I wonder that you should write thus as you doe unto me: For though my name be Highway, yet, I hope, you never heard that it was my practise or judgement to make our selves as common as the High-way, by bodily prostitution; a wickedness, which, through Gods grace, I have abhorred from my childhood.

I cannot send you that Book which you desire if I would, for all of that kinde, thanks be to God for it, are justly damned to the fire by the hand of Supream Authority: Nor would I furnish you with it, if I could, lest it should adde fewell to your lustfull flame. The Book carries the Indication of what it is, and its own condemna­tion, in the very fore-front; for there can be no true justification or vindication of the Mad Crue, no, not in that sense wherein wicked Jerusalem justified her sister Sodome, Ezek. 16. Therefore I have rather chosen here to send you, first, an Antidote for your [Page 2] Body, the late Act of Parliament made against all such Errors, Blasphemies, and Wickedness, as is found among you; and then a Preservative also for your Soul. The Candle that God hath been pleased to light in my heart, I must not hide under a Bushel (you know what I mean) but rather set it up in the Candle-stick of his Church, that it may give light to all that are in the house, Mat. 5.15.

There are, I confesse, some supposed Mad men spoken of in the Scriptures, and ranked not only among the Saints, but numbred with the Apostles and Prophets, but I am well assured that they were no Ranters: Such an one was that Prophet, or Son of the Prophets, who was sent to anoint Jehu King, 2 King. 9.13. who, by one not so well in his wits as the Prophet was at that time, was termed a mad fellow, and yet was afterwards justified to be well enough in his senses, in that he followed the new King, and con­firmed the Prophets Message. Such another Mad man was Jere­miah reputed to be by Shemajah the Nehelemite that is the Dreamer, Jer. 29.25, 26, 27. but the madnesse was found in himselfe, when he caused, not only himselfe, but his posterity to be cut off for his re­bellions, vers. 32. In like manner St. Paul was charged with mad­nesse through too much learning, by Festus the Roman Deputy, even then when he spake the words of Sobriety and Truth: yea, our Saviour himselfe escap'd not this imputation, for John 10.20. Many said of him, he hath a Devill and is mad.

Besides these supposed Mad men, we finde in Holy Writ three sorts of men that were charged with madnesse. The first, are such as were enforced on the sodain to counterfeit themselves to be no better, for deliverance from present but undeserved danger: thus did David once, 1 Sam. 21.13, 14. but this is no excuse for your Coppe and Captain to feigne himselfe distracted when the Magi­strate called him to an account for his horrid Blasphemies; hee should rather have confessed his former madnesse, and have re­tracted what he had spoken and written in that kinde, for the re­ducing of those whom he had seduced heretofore, or might possibly corrupt hereafter, and so have testified his repentance to the whole World, if he be ashamed of what he hath said and done. But thus I see you will verifie and fulfill the title which you have erst given your selves; you will first or last professe your selves to be a mad [Page 3] Crevv, vvhen danger may accrew unto you thereby. Yea, some of your Fraternity, through a vvise hand of Divine severity, have been struck with corporall madnesse, and have ended their dayes in extream rage and fury. Wherefore, you that yet enjoy your Senses, but give your selves to all sensuality, should do vvell to for­sake your spirituall Lunacie, vvhile your understandings and memo­ries remain vvhole and un-broken in you, and to apply your hearts to the true Wisdome which lies in the fear of God, the faith of Christ, and the love of the Holy Ghost: for if you become once totally bereft of your intellectuals, you are past all spirituall cure.

The second sort of Mad men presented unto us in the Holy Word of God, are such as were corporally mad and Lunatick, and especially through an unclean spirit possessing them. Such an one was that afflicted Son of an affectionate and believing Father, Mat. 17.14, 15, &c. This young man was one while cast into the fire to be consumed; and somtimes thrown into the water to be therein drowned: which sets forth Satans two generall and usuall ways of destroying mens souls. For either, if they be carnall, he seekes to drown them in the cares▪ and lusts of the sensuall World, which are as vvater, to overthrow all desires and inclinations to God and heavenly things, and thus he endeavours to overwhelme your crew among others: or else, by avvakening Anger, Wrath, Malice, Revenge, or at the best, a bloudy minded Zeal, he attempts to con­sume men both here in this life, and to torment their souls eternally hereafter. But since this kind of Lunatick Spirit goes not out but by Fasting and Prayer, Mat. 17.20. look to it, that by the speedy and diligent use of both, you seek a cure and deliverance in Christ. Howbeit, the true Israel of God, who are of a clean heart, have sure promises to be kept from both these distractive ways, Isa. 43.1, 2. But now, thus saith the Lord, that created thee O Jacob, and he that formed thee O Israel, fear not, for I have redeemed thee, I have called thee by thy name, thou art mine: When thou passest through the Waters, I will be with thee, and through the Rivers, they shall not overflow thee: When thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. Another of these Lunaticks we finde in the fifth Chap. of St. Marks Gospel, and a lively resemblance of your crew, for as he was possessed, not with a single Devill, but a Legion of unclean spirits, so I fear are you, and as no man could [Page 4] tame him, so it is with you. As he brake the fetters and chains wherewith he was bound, so you break through all humane and Divine Laws. As he plucked off his clothes, so you affect both corporall and spirituall nakedness. Finally, as he affected unclean places, and lodged among the dead mens Tombs, so do you asso­ciate your selves with the unclean, such as are dead in trespasses and sins, yea, I feare with some of them who are twice dead and plucked up by the roots. But if there be any among you (as I hope there are some) who have not sinned that sin unto death, 1 Jo. 5.16, 17. by entertaining the unclean spirit again with seven more worse then himselfe, after he was once by a temporary faith and repen­tance departed out of you, Mat. 12.4 [...], 44, 45. let them with this Lunatick, come to the Lord Jesus, and worship him in all humility, that so he may cast out this wicked Legion, and send them in their right senses, to praise that God which hath done so great things for them.

The third and last sort of mad men are those which are spirituall phreneticks. So the prodigall son was once besides himself, though afterwards, through affliction, want and misery, he returned unto his wits, and remembring himselfe, returned also unto his Father, as I wish you may doe. But those which were mad against God and his people, and carryed with rage and fury against Christ and his Saints, in a way of persecution, were yet more outragiously mad then the prodigall. Such an one vvas Paul by his own confession, vvhile he vvas a Saul, Act. 26.11. And being exceedingly mad against them, I persecuted them unto strange Cities. Let some who are your enemies, and that justly, as to your lewd and vvicked life, look vvel unto it, that they be not transported with this kinde of madnesse against those vvhich are vertuously minded, but of different judge­ments from them: thus Hoseah complains, Chap. 9.7. That the Pro­phet was a fool, and the spirituall man was mad, and that vvas one cause vvhy the dayes of visitation vvere hastned, the dayes of re­compence vvere at hand, as it precedes there in that verse.

Thus much of the severall sorts of Mad men set forth in the Scriptures: novv you and your crevv follovv, who are wont to bring a mad crevv of reasons, and those not so much borrowed as stollen out of the vvritten Word of God, for your justification of vvhich your practise, that may be truly verified vvhich St. Peter vvrites of [Page 5] some, 2 Epist. 3 Chap. vers. 16. In vvhich, (to vvit St. Pauls Epist.) some things are hard to be understood, vvhich they that are unlear­ned and unstable, pervert or vvrest as they do also the other Scrip­tures to their ovvn destruction.

And therefore, because it is not safe to leave a sword or knife (though otherwise usefull Instruments) in a mad mans hand, I will endeavour to keepe so many of them as I can call to minde, out of your reach or power, to pervert them as you have done, by vindi­cating them from your glosse, and restoring them unto their true and genuine sense again.

The first I meet withall is Gen. 3. where you make the eating of the Tree of knowledge of good and evill, to be nothing but a look­ing upon some things for evill; as, theft, fornication, adultery, swearing, cursing, blaspheming, and the like, and a beholding of the contrary virtues for good; as, just dealing, chastity, fearing an Oath, blessing our enemies, and the like.

But by this your interpretation, all the Prophets and Apostles, yea, Christ himselfe, had eaten of this Tree: for in all their Do­ctrine and Writings, they looked upon iniquity as very evill, and upon true holinesse and righteousnesse as very good, and did set forth the same accordingly to be so esteemed and looked upon by us. However, it is evident that you Ranters have eaten of this forbidden fruit abundantly, in that yee are in your own eyes be­come as Gods, yea, above God, for he doth know some things for good as they are, even all things he made and continue in their first Ordinance, and some other for evill, which are the marks of the Adversarie or enemie, who hath sowed tares in the field of the wheat.

The second Scripture by you perverted, is that of Num. 23.21, where it is said, He hath not beheld iniquity in Jacob, nor hath he seen perverseness in Israell: therefore God, say you, seeth no sin in you: but, doth not God see all things as they are? Doth he not search the heart, and try the reynes, even to give unto every man according unto his wayes, and according unto the fruits of his doings? He that plant­ed the Ear, shall he not hear? and he that formed the Eye, shall not he see? and he that chastiseth the Heathen, shall not he correct? he that teacheth man knowledge, shall not he know? Psal. 94.9, 10. It is true, that God findeth or seeth no such iniquity in his Israel or people, as in some [Page 6] others, nor is there such perversnesse to be found among them, as is among those that either remain in their first corrupt estate, or re­l [...]pse into a worse. But shall not God finde iniquity and pervers­nesse in you, when the grossest of men both discern and hate it in you? Yet there is an Israel of God, who have so purged out all corruption through the power and help of Christ, that they know nothing by themselves, 1 Cor. 4 4. yea, Christ so purifies them from all iniquity, that he leaves no spot or wrincle, or any such thing, Ephes. 5.29, 27. And of these Balaam prophesies, especially these, saying, That the Lord his God is with him, and the shout of a King is a­mong them: God brought him out of Aegypt, or straitness, and he hath as it were the horns of an Ʋnicorn, &c. Numb. 2.21, 22, &c.

A third place by you alledged, to prove that God dwels in dark­nesse, is that of 1 King. 8.12. 2 Chron. 6.1. Then said Salomon, the Lord hath said, I will dwell in the thick darknesse. But you should ob­serve that Salomon speaketh not there of the darknesse of unrighte­ousnesse, or iniquity: For, what fellowship hath righteousness with un­righteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? 2 Cor. 6.14, 15. Salomon there­fore alludes either to Gods manner of descending upon Mount Si­nai, when he published the Law: as he appears in Lightning, Thun­der, Darknesse, Tempest, and with Earth-quakes in his first Works, when he came to humble the refractory sinner, and to convince him of his misery, Heb. 12.18, 19, 20, 21. and specially, as he will at length declare and manifest himselfe against all his enemies, and the enemies of his people be they inward or outward, when his ser­vants pray and cry unto him, Psal. 18.7, 8, 9, 10, 11, 12, &c. Or else, the said King hath respect unto Christs manner of vvalking before the Camp of Israel, vvho vvent before them in the day time in a Pillar of Clouds, or in the dark shadovv of his Words, and Pro­phesies, because they could in that their vveaknesse of faith, no more endure the glorious brightnesse of his heavenly day and clearnesse, then vve can brooke the transcendent rayes and splendor of the Sun, vvithout the shelter and shadovv of the clouds in the upper region of the air. And this last conjecture is the more con­firmed, because in the next Verse Salomon saith, But I have built an house of habitation for thee, and a place for thy dwelling, &c. opposing the house of rest, not only to the moving Tabernacle, but unto the vvalking and removing pillar.

In the fourth place you make use of Nehemiahs cursing the vio­laters of the Law, Nehem. 13, to justifie your selves in your horrid way of cursing. But he did not curse in such formes as you do, nor in any way of absolute imprecation, but by denouncing the curses written in the Law of Moses, against such persons as incurred those curses by the sins there accursed.

A fifth place by you produced, to prove that God worketh as well in works of darknesse and iniquity, as in righteousnesse and light, is that of Psalm 139 12. The darknesse and the light are both alike unto thee. But this place speaks of Gods Omnisciency, as verse 7, 8, 9, 10 sets forth Gods Omnipresence or Ubiquity. For in the 11th. verse the Psalmist pre-occupates an objection thus. If I say surely the darknesse shall cover me: even the darknesse shall be light round about me. And then he adds, Verse 12. Yea, the dark­nesse hideth not from thee, but the night shineth as the day: the darknesse and the light are both alike to thee: that is, they are alike manifest and known unto him, who seeth as cleerly in the darkest night as in the day time, though there be with him, and in his Kingdome, and spirituall people, no night at all, Isaiah 19.20. Revel. 21.22. Revel. 22.5.

A sixt place by you both misunderstood and wickedly perverted, to the former purpose, is that of Isaiah 42.16. where it is said, I wil make darknesse light before them, and crooked things straight. But what darknesse is it that the Lord there speaks of? it is not re­all and true darknesse, unrighteousnesse or iniquity, but supposed errour and darknesse, and such as in the presence of the true light will appear to be what is in it self, truth, vertue, light, and life.

Thus not onely Paul, but many of the Jews in the time of their ignorance and unbelief accounted the way of Christ to be heresie, and consequently errour and darknesse, Acts 24.14. Thus many put evill for good, and good for evill, light for darknesse, and darknesse for light, Is. 5.24. Now when God opens the eyes of these, rectifies their Judgements, and turns them unto him, then he fulfils all that is here promised in this verse. And I will bring the blind by a way which they know not, I wil lead them in paths which they have not known, I will make darknesse light before them, and crooked things straight. These things will I do unto them, and will not forsake them.

A seventh place by you mis-placed in your own hearts, is that [Page 8] of Isaiah 45.7. where the Lord proving himself to be the onely Lord, and that there is no true God besides him, Verse 6, he saith, Verse 7. I form the light and create darknesse, I make peace, and create evill, I the Lord, do all these things. Whence you would infer, that God worketh as well in evill and darknesse, as in good and peace. And if you understand the former words of the light of peace and prosperity, as well as of the darknesse of trouble and affliction, which is the evill of punishment, we must grant it to be true: For so the latter sentence doth explain the former by way of exegesis and exposition, to avoyd mistakes. But you plainly darken and corrupt the sense of the place, and shew that there is little or no true light in you, if you here understand the ways and works of spi­rituall darknesse: For God creates no such darknesse, he cannot deny himself, nor work contrary unto himself, 2 Timothy 2.13. For as the Apostle speaks, 1 John 1.5, 6. This then is the message which we have received from him, and do declare unto you, That God is light, and in him is no darknesse at all: If we say we have fellowship with him and walk in darknesse, we lye and do not the truth. Ruminate well upon this Text all yee Ranters. The Lord by creation brought light out of darknesse. 2 Cor. 4.6. but it was a different thing from the darkness, yea, quite contrary, and diametrically opposite thereunto, as dark­nesse also remaineth repugnant and contrary to that light for ever.

The eighth place of Scripture by you produced to make the Lord the Authour and Founder of all evill, as well as of all good, is that which Lament. 3.37, 38. speaketh thus: Who is he that saith, and it commeth to passe, when the Lord commandeth it not? Out of the mouth of the most High proceedeth not evill and good. But that evill is the same thing, which Verse 32 is called grief, and Verse 33. is ter­med affliction, whereof diverse kinds are named, Verse 34, 35, 36. and consequently the opposite good is all manner of welfare and blessing, whether temporall or eternall. So that the working of the spirituall evill of sin and iniquity, which is the great, if not the onely evill in his sight (howsoever custome and delusion hath made it good in your eyes and taste) is farre from him. For so he speaketh of that which he had expresly forbidden before by his Commandements, Jeremy 7.31, which I commanded them not, nei­ther came it into my heart.

A ninth place, which you would hale and pull to your wicked [Page 9] purpose, is that of Daniel 9.24, where it is said, Seventy weeks are determined upon thy people, and upon thy Holy city, to finish or restrain transgression, and to shut up, or make an end of sin, and to make reconciliation for iniquity, and to bring in everlasting righ­teousnesse, &c. which place or prophecy you would have to be now accomplished in you and others, by making darknesse to be turned into light, and vice into vertue, and by confounding holinesse, and righteousnesse, even that which comes from heaven by hellish e­normities.

But you forget that this is promised to Daniels people, to the true Israel, and Gods holy city, and not to the loose and wicked, at the end of seventy weeks, which some reckon from the time of the prophecie to the suffering of Christ, but not without a great mistake. For Christ did not there finish transgression, make an end of sin, or bring in the everlasting righteousnesse generally, either to the Jews, or any other people, as is here foretold and pro­mised, though he then suffered the curse due for sin, so that the time wherein all this shall be fulfilled, is yet to come, which yet as it is to be hoped, is not far off. Secondly, according to your in­terpretation, God should make an end of righteousnesse, finish that, and seal it up, but bring in the everlasting unrighteousnesse, transgression and sin, if he confounds the first with that, and through the best, which work would be repugnant and contrary to all the promises, and prophecies of the Old and New Testament, Isaiah 2.1, 2, 3, and Chap. 11.4, 5, 6, 7, 8, and Chap. 35.8, 9, 10, and Chap. 60.21. Jerem. 31.31, 32, 33. Joel 3.17, &c. 21, Zephaniah 3.17, Zechar. 13.1, 2, 3.

In the tenth place to make God the Authour and worker of all iniquity in us, you bring that Scripture, which is written, Amos 3.6. Shall there be evill in the City, and the Lord hath not done it? But the Lord speaks there of the evill of affliction and punishment, and not of the evill of iniquity, as the context from the fourth Verse declares, of which evill we read every where, as 2 Chron. 20.9. If where evill commeth upon us, as the sword, judgment, pestilence, famine, &c. Jeremie 4.6 I will bring evill from the North, and great destruction.

An eleventh text, vpon which your Copp or Ring-leader would seem to build his frame, and from thence entitles his book, A fly­ing Rowl, otherwise to be termed a lying scrowl, is that fifth chap­ter [Page 10] of Zecharie, where, in two severall visions we finde that the Lord accounts not darknesse for light, as light-headed Copp would have us do. For first, there is a curse goes forth of ten cubits broad, according to the whole latitude of iniquity forbidden in the ten Commandements, and of twenty cubits long relating to the ten plagues, wherewith the violation of these Commandements shall be punished here, and the tenfold calamity, wherewith the said re­bellions shall be plagued hereafter. Yet vvill we grant that his trying roll is no small curse, that goes abroad, for the seducing of wicked and perjur'd pesions, who rob God of his inward house and honour, and have dealt unfaithfully in his Law or Covenant. The second vision is of the Ephah, the unhappy vessel or soul where wickednesse dwels, upon which a talent of lead, an heavy and in­supportable burthen of Gods wrath is cast first or last. The two women with wings like those of a Stork, who carry it away out of the land of Israel, are the true love of God, and the love of our neighbour as of our selves. And the land into which it is carried is Shinar, or the shewing and gnashing of mens teeth for envy against God and his people, in and among whom the two spirituall women aforesaid have their dwelling.

The twelvth place wretchedly distracted by another Ring leader of your mad crew, is that of Mat. 6.22, where it is said, and that most truly, the light of the body is the eye. If therefore thine eye shall be single, thy whole body shall be full of light. The eye then of the soul is the life or divine nature of Christ, John 1.4. In him was life, and that life is the light of men. According to this life is Christ the light of the World so long and so far forth, as he remains in them, John 1.9. and 8.12, and 9.5, and 12.36, 46, of this light the Psalmist speaks, Psal. 36.9. For with thee is the fountain of life, and in thy light we shall see light. This is that which the Apostle cals light in one Verse, and the whole work or fruit of the Spirit in the next Verse, Ephes. 5.8, 9, For yee were once darknesse, but now yee are light in the Lord, walk as children of the light: For the fruit of the Spirit is in all goodnesse, and righteousnesse, and truth. He then that is full of these fruits, is full of light, and hath a single eye, and he onely. And on the contrary, he that is full of the opposite and contrary vices, in him dwels and rules the Prince of darknesse, yea, though he may seem to have some knowledg of the Scriptures, and ability [Page 11] to contend therewith, yet that wisdome not being from above is darknesse also. James 3.13, 14, 15, 16, 17. Who is a wise man and in­dued with wisdome amongst you? let him shew out of a good conversation his works with meeknesse of wisdome. But if yee have bitter envying and strife in your hearts, glory not, and lye not against the truth: this wis­dome descendeth not from above, but is earthly, sensuall and devillish. For where envying and strife is, there is confusion, and every evill work. But that wisedome that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, without partiality, and without hypocrisie. And as we have here a twofold wisedome set forth, the one whereof is dark, devillish, and from below, but the other true light and from above, so the Apostle Paul shews us what are the other works of darknesse, even all the works of the flesh. Galat. 5.19, 20, 21. Where he placeth the fruits of the Spirit and the works of light hard by them, and sets them in opposition, each against other in the same place. The like he doth as elsewhere so, Rom. 13.10, 11, 12. Where your Ranting ways are rent in pie­ces, as manifest and abominable works of darknesse. The night is far spent, (to wit, with the true mortified Saints,) and the day is at hand, viz: the true day of light and life; Let us therefore cast off the workes of darkenesse and put on the Armour of light, let us walke honestly, as in the day, not in surfeting and drunkennesse, not in chambering and wantonness, (as you doe;) Nor in strife and envying as some of the moderate Pharisees do. But put you on the Lord Jesus, who is contrary to all these: to the loose and licentious ones, in righteousnesse, sobriety chastity, &c. And to the present Scribes and Pharisees, in their pride, strife, and envying with his lowlinesse, love, and meekenesse, Matth. 11.29. I will, conclude this point, with the words of our Sa­viour, Matth. 6.23. But if thine eye be evill, thy whole body shall be full of darkenesse. If therefore the light that is in thee be darknesse, how great is that darkenesse? Yea that darkenesse is so much the greater and harder to be discovered as darkenesse where it abideth, because it is looked upon as light, and so reputed.

The thirtenth place by you most wicked wrested, is that of Joh. 19.11. Where our Saviour saith to Pilate, Thou couldest have no power at all against me, except it were giuen thee from above. Which power, say you, was an evil, power or a power to do evil; Therefore, all power to doe evil is from God. To this, I must answer you; That there is a [Page 12] a manifold power which issues or proceeds from God; as first a spirituall power to doe good and fulfill the will of God, of which the Apostle speaks, Phil. 4.13. I can do all things through Christ, who strengtheneth me. But of this our Lord Jesus speaketh not here Se­condly, there is a naturall power and strength placed in every man by creation, and left in his hand either to act good or evill by it, saving that the evill is by Gods prohibitions restrained, and the good which the man should do, made known unto him partly by inward light, and partly by the outward Commandement; so that in these regards man is not left free to act as he will, but is under Divine order and restraint. Thirdly, there is a power of Authority and so there are no powers but those vvhich are ordained of God, Rom. 13.1. Lastly, there is a povver of Assistance vvith vvhich Magistrates and Governours are usually armed and attended. Novv it is of the tvvo last vvhich Christ speaketh, though his saying be true of all the other kindes of povver. Novv those tvvo as also the na­turall povver are good as they proceed from God, but may by us be used and employed contrary to his Comandement, and intimated vvil, and so the evil is from our selves, and the ill governance or dis­posement of that povver. And this is your acting of uncleannesse and all mens perpetrations of evill and ungodly vvorkes originally from the counsell and instigation of the Devill, but immediately from our ovvn default, choice, or consent. Indeed, if the Lord had given us commission to do evill vvhich he hath in no vvise done, but strictly and severely forbidden the same, or if he had compelled us to doe evill by his absolute and over-ruling povver, he might perhaps have been charged as he is by you to have been the Author and vvorker in our deeds of darkenesse. But far be it from us, to speak, or thinke of things so injurious to God, and so full of blas­phemy and reproach against our founder, and the righteous Judge of the vvhole World.

In the fourteenth place, you abominably pervert that text, Acts 2.44, where it is said, that all they which believed were together, and had all things common; as if both our persons and estates should be liable to a common usurpation, and prostitution. But first, they were believers in Christ, of whom the Apostle speaks: se­condly, they had every one his wife to avoyd fornication, 1 Cor. 7.2. and not other mens wives or any other women in common: thirdly [Page 13] they did not invade one anothers estates at pleasure, nor vvere their ovvn carvers therein, but he that savv others to be in vvant, & had it to spare, brought his estate to the Apostles, and laid it dovvn at their feet to be disposed as they savv good. Acts 2.45, and 4.34, 35, 36, 37, And Deacons were appointed to help them in that ministra­tion. Acts 6.2, 3, 4, 5, 6, that so none vvhich vvere truly necessitous, and vvorthy to be holpen might be neglected.

Unto the fifteenth perverted text of Acts 17.28, where it is said that in him, that is in God, we live and move and have our being, vve need not give you any further ansvver than vve have done to the foregoing Scripture. There is a threefold being found in mans the first is natural or given us by creation, and this is of and from God; the second, is a being in sin and corruption, and this vvas not deri­ved from God, but from our selves, and our vvicked parents, and especially from our Father the devill; and the third is a nevv spiri­tuall being, in light and vvisdome, povver, righteousnesse, life and joy, and this is from God alone. And as God is the Authour of all the good vve do by vertue of our first and third being, life and povver, so all the evill that vve perpetrate through the second, vve must charge upon our selves, as co-operators vvith the devill, and so much the more must that guilt lye upon us, as there is help to be had in Christ both plentifully and freely there against, if vve vvould earnestly and timely seek the same. So true is that distinction and distribution vvhich the Lord himself doth in this case use Hosea 13.9. O Israel, thou hast destroyed thy self, but thine help is in me.

The sixteenth text, vvhich you corrupt vvith your unhallovved glosse to colour your corruptions, is that of Rom. 14.14, I know, and am perswaded by the Lord Jesus, that there is nothing unclean of it self, but to him that esteemeth it unclean, to him it is unclean; vvhence you vvould conclude, that neither fornication, adultery, nor any other sin forbidden in the vvord of God, is unclean unto any man, but to him that so esteemeth it; But first it is clear out of the context, that the Apostle speakes of meats and drinks, vvhereof some by the Levi­call lavv vvere made unlavvfull and uncleane for a time, as vve may read at large in the 11 chap. of Leviticus and the 14 chap. of Deuter­nomy, as also of things offered unto Idols, yet sold aftervvards in the Shambles, vvhich some feared to eat. But this difference the Lord hath now taken avvay by the Gospel, as the Apostle speaks, 1 Tim. [Page 14] 4.4, 5. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving, for it is sanctified by the Word of God and prayer. Yet there were some believers in Christ of the Jewish nation, who by reason of the old Leviticall law did yet make con­science of eating meats that were formerly forbidden, and held such for unlawfull and unclean, though others more enlightened did with the Apostle himself, hold these things as clean and of lavvfull use. It is then of these things, and to these persons, that the Apo­stle speaketh, and not of any sin or unrighteousnesse forbidden in the morall lavv. For doth not the Apostle call fornication and adultery, uncleanesse. Ephes. 5.3, 4, 5, and, 1 Thess. 3.8 yea is not all unrighteousnesse so termed, Rom 6, 19, and Rom. 1.24, 25, 26, 27, 28 Doth not the Apostle reduce all iniquity to the filthinesse of the flesh and of the spirit, and expresly commands us to clense our selves from the same, 2 Corinth. 7.1, 2. Having therefore these promises, let us clense our selves from all filthinesse of the flesh and of the spirit, perfecting our holinesse in the fear of God. And if nothing be unclean in it selfe, or in Gods sight, why is it said, Ephes. 5.5. For this yee know, that no whoremonger, nor un­clean person, nor covetous person, who is an Idolater hath any inheritance in the Kingdome of God, and of Christ? Or why doth the Angel or Christ himself bid such as yee are, be unclean at their own perill. Revel. 22.11. He that is unjust, let him be unjust still, he that is filthy, let him be filthy still, but he that is righteous, let him be righteous still, and he that is holy, let him be holy still, if there were no perill or dan­ger therein?

Another Scripture which in the seventeenth place you turn a­gainst all the rest of the Scriptures, is that place which is written, 1 Cor. 1.28. And base things of the wo [...]ld, and things which are despised hath God ch [...]sen, yea, & things that are not to bring to nought the things that are, which you would have men to read with your glosse or specta­cles thus. That God hath chosen all manner of lewdnesse, unclean­nesse, and villany to confound all sobriety, chastity honesty, holi­nesse and vertue. But if you had affirmed the contrary, you had spoken the truth. For Rom. 12.21 we are commanded not to be o­vercome of evill, but to overcome the evill with the good. If God should chuse the evill, and nill the good, he should walk contrary to his whole revealed will, yea, he were contrary to himself, he [Page 15] should overthrow his own Kingdome, and set up Satans, yea he should be all one with the Devill, as some of your blasphemous crew have not blushed to speak, nor trembled to write. But those foolish despised and base things, which God hath chosen to con­found the things that are, are clearly shewed to be Christ the wise­dome and power of God with his Gospel-work, and Kingdome, all which were foolishnesse to the Gentiles, as they are still reputed with the men of the world, and a stumbling block to the Jews. These hath God chosen to confound the wisdome, riches and righteous­nesse of flesh, 1 Cor. 1.26, 27, 28.

Your eighteenth text of 1 Cor. 12.16, where it is said, That it is the same God, which worketh all in all, whereby you would evince, that God is the worker of all evill in us, is fearfully perverted, and therein you deal with us in this, as the devill did with Christ, who stole a single sentence or piece of a sentence from the rest, to make it serve his own turn. For in this Verse, as also in the two former, the Apostle speaks of holy and spirituall gifts, and of these we ac­knowledg God to be the Authour, yea the sole worker. Then verse 4. Now there are diversities of gifts, but the same spirit, and there are differences of administrations, but the same Lord, and there are diversities of operations, but it is the same God that worketh all in all.

Your nineteenth abused text is taken out of the same Epistle of 1 Cor. 15.26. where it is said. That God may be all in all, whence yee inferre that God is all in all, to which it is answered: First, that it should be so of right, in and with the Sons of men, whom he hath created to be his house, his seat and throne. Secondly, that it shall be so in time of the true Saints, when Christ hath delivered up the Kingdome, that is the heart of the faithfull and obedient believers into the hand of God the Father, and hath put down in him, all rule, and authority; and power of the sin, verse 24. For so long Christ must reign, untill all his enemies, in such believers be made his footstool Verse 25. And the last of these that shall be destroyed is death. But God is not all in all in the evill doers, it is the Devill that is all in all, and worketh all in all in them, for they are his proper shop and workhouse Ephes. 2. Wherein in times past yee walked according to the course of this world after the Prince of the pow­er of the Air, the spirit that now worketh in the children of dis­obedience.

Another Scripture which in the Twentieth place you straine and abuse to your own wicked sense and ends, is that of, Titus 1.15. Where it is said, unto the pure all things are pure. Whence you would possesse us with this errour, from the unclean spirit that possesseth your selves, that all manner of sinfull and unclean acts, set forth for such in the holy Word of truth, are both in themselves pure, and altogether such to them who are pure. But it is certaine, that the Apostle speakes there of meats and drinkes, as he did before, Rom. 14.14. which the Jews not yet fully enlightened, did hold to be un­lawfull and unclean unto all men, and by their commandements did accordingly forbid them, Verse 14. here in this Chapter to Ti­tus, so then the Apostle speaks not of the works of impiety and un­godlinesse, which are always and unto all men unclean, and so much the impurer unto men, as they themselves are purified in their hearts. But I would have you read out the whole verse in that text, and consider how it confounds all your glosse and practi­ses. Ʋnto the pure all things are pure, but unto them that are desiled and unbelieving nothing is pure, but even their minde and conscience is defi­led.

In the one and twentieth place, you bring the example of the Angel standing upon the Sea and the Earth, and swearing by him that liveth for ever, Revel. 10.6, 7, 8. to justifie your abominable oaths, and not more customary then cursed kind of swearing. But he that there sweareth is the great Angel of the Covenant, the Son of God, and what he confirmeth by Oath, is both true and of great importance. And will yee make your selves equall unto him, and swear contrary to his expresse Comandements, Mat. 5.33, 34, 35. James 5.12. yea and confirm abominable falshoods by these oaths? I say nothing of your wresting that place, Hosea 2.8, 9. For she did not know that I gave her corn and wine, and oil, and multiplyed her silver and gold which they prepared for Baal. Therefore will I return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her naked­nesse. For it is possible men may sin in accounting these things theirs too peculiarly, which are Gods originally, and theirs onely by trust, as his dispensators and stewards of them. Yea, it is too ma­nifest, that the greatest part of men are false stewards, detaining that from others in their necessity, which is in some sort due unto [Page 17] them by the Lords own provision and command. Prov. 3.27, 28.

But since the most corrupt book called the Single Eye, makes wicked quaeries here, give me leave to ask you a few questions, in relation to what you write, and let these Scriptures be judge be­tween us, which yee call the letter, the history, and our Bible, as if yee had another. For if yee do not think that all is true which is contained in the Scripture, why do you cite so many testimonies from thence, to justifie your selves and courses, though yee per­vert them most wickedly to your impious ends? Howbeit we are sure that all which have read or heard that word shall be judged thereby, Rom. 2.12. John 12.48. which quaeries shall be such, as stand with piety, sobriety and truth, and I hope such as if yee re­solve them, will make yee resolve on better things.

First, whether those rogues and beggers for whom your Pro­phet Copp so much pleadeth (who are able to work but will not) should be maintained in their idle courses? For Saint Paul saith, 2 Thess. 3.10. For even when we were with you, this we commanded you, that if any man would not work, neither should he eat.

Secondly, whether the said Copp was not carried with a fana­tick and delusive spirit, when he fell down at the feet of such rogues and beggers to worship them, seeing the Angell doth twice reprove John in the Apocalypse for offering the same unto him an holy Angell, and the messenger of Christ. Revelat. 19.10. and Chap. 22.8.9.

Thirdly, whether his hugging of Gypsies came not from the same spirit, since they besides their idle cheating courses, condem­ned by our nationall laws, as unlawfull, are many of them defilers of the flesh, cut-purses, thieves, &c. and do deform the beauty, which God hath given them by dis-figuring their faces worse then the Pharises did. Mat. 6.16. that they may be thought to be true Aegy­ptians, who yet were to be shut out of the congregation of God for a time. Deut. 23.7.8.

Fourthly, whether that strong impulsion which he had, (and of which he so much gloryeth) to give all the money that he had in his purse to a begger, even to the defrauding and neglect of his fa­mily, might not come from the Devill, the spirituall Pharoah, who like his representative that tyranicall Pharoah spoken of, Exod. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, Chapters imposeth upon men insup­portable, [Page 18] taxes and burthens, his very name signifying to make bare or naked, as the learned say? For the Apostle gives us this rule concerning giving of almes, even to the poor Saints, of which number few beggers are, 2 Cor. 8.13, 14: For I mean not that other men be eased and yee burthened, but by an equality, that now at this time your abundance may be a supply for their want; that their abundance also may be a supply for your want, that there may be equality, &c. It had then been sufficient to have given the begger, though a Saint, half he had, or what he had to spare. May not the devil who trans­forms himself into an Angel of light, 2 Corinth. 11.14. stirre up to bounty?

Fiftly, whether Jonahs preaching against Niniveh, was with such frantick gestures, as cocking his Beaver, and staring upon the No­bility and Gentry as he saith, he did, and such mad out-cries, ridicu­lous exclamations, as the said Coppe sets forth, that he used for 12 or 13 dayes together, in denouncing Gods judgments against Lon­don? And whether the things which he threatned have come to passe, or shall come to passe in the manner which he foretold, and within the time by him prefixed: For that is given by the Lord himself, as one true token to know the Prophets by, Deut. 18.20, 21. But the Prophet that shall presume to speak a word in my name, which I have not commanded him to speak, or that shall speak in the name of other gods, even that Prophet shall dye. And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a Prophet speaketh in the name of the Lord, if the thing follow not, nor come to passe, that is, the thing which the Lord hath not spoken, but the Prophet hath spoken it presumptuously.

Sixtly, whether bare outward forms, such as you account your selves to be, without substance can act, move or live, since the A­postle excludes power from all such livelesse forms and pictures, (as he justly might, and experience it self seconds him in it) 2 Tim. 3.5. Having a form of godlinesse▪ but denying the power thereof. Do pictures and portraitures, eat, drink, grow, act, run, &c.

Seventhly, whether yee Ranters are not like so many spiders, w^ch suck nothing but poison out of the holy Scriptures, as your abu­sing of all the places aforesaid, with many others doth evidence? And whether all that yee spin out of them first corrupted in your own bowels, be not the spiders web, & the cockatrices eggs, Is. 59.5.

Eighthly, whether all sin and unrighteousnes be not a reall evill, though privative, and not a bare imagination in men, as yee most perniciously teach and affirm? Since it is contrary to Gods nature, and expresly forbidden in his Word, and severely both threatned, and accordingly punished by the testimony of all humane and di­vine histories, and hath a witnesse in mans own bosome, placed there by creation on Gods behalf, to witnesse against the evil there­of. Rom. 1.32. and 2.14.15?

Ninthly, whether if sin be onely an imagenarie thing, as yee make it, God is or can be the Authour of it, or the sole worker in it; as you blasphemously maintain? Since it is certain that Jehovah the first and onely true being, produceth nothing, but what hath a being, and true positive reality in it. Revel. 4.11. Thou art worthy, O Lord, to receive Honour, and Glory, and Power: for thou hast created all things, and for thy pleasure they are and were created. Heb. 11.3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen, were not made of things which do ap­pear.

Tenthly, whether God can produce works absolutely contrary to each other in things meerly spirituall, as vertue and vice, things morally good and morally evill? Since Saint James, saith Chap. 3.11. Doth a fountain send forth at the same place sweet water and bitter?

Eleventhly, Doth the Sun cause both darknesse and light by his presence, that you make God and his Christ, who is the light of the world, to be the onely workers of darknesse and all iniquity, aswell as of all light and righteousnesse. See 1 Jo. 1.3, 4, 5.

Twelvethly, If God should now approve of, and love all ways and workes of darkenesse, in the sons and daughters of men, which heretofore he hath forbidden, been offended at and severely pu­nished even in a whole world of men at once, were he not now be­come a God that is mutable, and not immutable contrary to the Scriptures? James 1.17. The Father of lights with whom is no varia­blenesse nor shadow of turning, Malachy 36.

Thirteenthly, Doth not the Scripture every where set forth, two contrary workers in men; as God and the Devill, James 4.7, 8. Submit your selves therefore to God, resist the Devill, and he will flee from you: Are not the Father of Christ working in him and his, and the Devill working in the wicked, two contrary workers, Joh. 8.38. [Page 20] &c. I speake that which I have seen with my Father, and you doe that which you have seen with your Father. And vers. 44. You are of your Father the Devill, and the lusts of your Father you will doe. Are not Christ and Belial two, and they both extreamly opposit, 2 Cor. 6.5. And what concord hath Christ with Beliall? Are not God and Mam­mon two Masters, which cannot possibly be both entirely served by us at once, Matth. 6.24. Finally, are not the flesh, (which is from the Devill) and the spirit two contrary workers, Gal. 5.17. For the flesh lasteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other.

Fourteenthly, Are there not two sorts of people accordingly in the world, the one adhereing to God and his workes, and wayes of righteousnesse; and the other following, the conusel ways and workes of the Devill, and these contrary to each other? 1 Joh, 3.8, 9, 10. He that committeth sin is of the Devill, for the Devill sinneth from the beginning: For this purpose the son of God was made manifest, that he might destroy the workes of the Devill. 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. In this the children of God are manifest, and the children of the Devill: whosoever doth not righteousnesse is not of God, neither he that loveth not his brother. See, Rom. 2.6, 7, 8, 9, 10.

Fifteenthly, Doth not Moses, and the other Prophets and Mes­sengers sent of God, every where hold forth life and death, bles­sing and cursing accordingly, as men shall behave themselves in o­bedience to God, and resistance to the Devill, or on the contrary, Deut. 30.15, 19. I call heaven and earth to record against thee this day, that I have set before thee life and death, blessing and cursing. Therefore chuse life that both thou and thy seed may live. Isa. 1.19, 20. If yee he willing and obedient ye shall eat the good things of the land, but if yee re­fuse and rebell yee shall be devoured with the sword: for the mouth of the Lord hath spoken. Read Rom 2.6, 7, 8, 9, 10. Aforesaid.

Sixteenthly, Whether in the last day the sheep shall not be sepa­rated from the Goates, and the one sent into blisse and happinesse, and the other into everlasting destruction, Matt. 25.31, 46. Revel, 20.12, 13, 14. 2 Thess. 1.6, 7, 8, 9. &c.

Seventeenthly, Whether there is not a woe denounced? Isai. 5.20. Against them that call evill good & good evill, that put light for [Page 21] darknesse, and darknesse for light that put bitter for sweet, and sweet for bitter? And how much more is this wo and curse due unto those, who not noly seduce others, but strongly instigate men to act such villanies, as the Single Eye doth.

Eighteenthly, Whether you can now have your communion with the soules of just men, made perfect as you pretend, you being still in the flesh, as well as in the body and they out of it, seeing they in their life abhorred all those courses of uncleannesse and wicked­nesse, wherein (by your own confession) you live? For what concord hath Christ with Belial? Or what part hath he which believeth with an infidel, read 2 Cor. 6.14, 15, 16, 17, 18. Luk. 16.25, 26.

Ninteenthly, Are not you of the number, yea in the forefront of those of whom the Apostles Paul, P [...]ter and Jude foretold thus, 2 Tim. 3.6, 7. For of this sort are they which creep into houses, and lead captive silly women laden with sins, lead away with divers lustes, &c. 2 Pet. 2 1. &c, But there were false Prophets among the people, even as their shall be false teachers among you, who privily shall bring in damna­ble heresies, even denying the Lord that bought them, and bring upon themselves swift destruction, and many shall follow their pernitious wayes. And vers. 12, 13, 14. But these as naturall brute beasts, made to be taken and destroyed, speake evill of the things they understand not, and shall utterly perish in their own corruption, and shall receive the reward of un­righteousnesse, as they that count it pleasure to ryot in the day time, spots are they and blemishes, sporting themselves with their own deceivings, while they feast wi [...]h you, having eyes full of adultery, and that cannot cease from sin, beguiling unstable soules, &c. And vers. 18, 19. For when they speake great swelling words of vanity, they allure through the lusts of the flesh, through much wantonnesse those that were clean esca­ped from them that live in errours, While they promise them liberty, they themselves are the s [...]rvants of corruption, For of whom a man is over­come, of the same is he brought in bondage. Jude vers. 4. For there are certaine men crept in unawares, who were before of old ordained to this condemnation ungodly men, turning the grace of our God into lascivious­nesse and denying the only Lord God and our Lord Jesus Christ. See the rest of this Epistle.

In the next place, Whether the child of perdition of whom the Apostle speakes, 2 Thess. 2.4, 5, 6. &c. Be not borne in you or your Ring-leaders and that in perfection? We may verily believe [Page 22] your Prophet Copp in this that the day of the Lord is at hand, because the signes of the same spoken of in this place by the A­postle, are evidently found in him and his followers, the Authour of the books, called The single eye, and the Justification of the mad crew, the last of which you pray me to send you. For thus, Saint Paul speaks, Verse 3, 4, 5, 6, 7, 8, 9. Let no man deceive you by any means, for that day shall not come, except there be a falling away first, (as it is come to passe in you) and that man of sin be revealed, the son of [...]erdetton, who opposeth himself, and exalteth himself above all that is called God, or that is worshiped, so that he (as Satans delu­sion doth now in your hearts) sitteth in the Temple of God shewing himself that he is God: and verse 7, 8, 9. For the mystery of iniquity doth already work, onely he that now letteth, will let till he be tak [...]n out of the way. And then shall that wicked one be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming, even him whose comming is after the working of Satan, with all power and signs and lying wonders, and with all deceivablenesse of unrighteousnesse in them that perish, because they received not the love of the truth that they might be saved. And for this cause God shall send them strong delusions that they should believe al [...]e, that they all might be damned who believe not the truth but had pleasure in unrighteousnesse.

Lastly, whether that beast spoken of, Revel. 13.1, 2, 3, 4, 5 6, 7, &c. be not risen up again in your Ranting crew. For that beast riseth out of the vast and deep sea of wickednesse. He hath seven heads, all the seven deadly sins in his sore-front, and ten horns to oppose the ten Commandements as you do, and crowns upon those horns in token of triumph and victory, as yee keep your trophies against all vertue, and godlinesse. And the beast was like a Leopard all spotted, as your beast is: and he had the foot of a bear to tear with, and the mouth of a lion, as you have of that devouring lion the devill. And the Dragon gave him his pow [...]r and his sc [...]t (to wit, in such as you are) and great au­thorit [...]. And I saw, saith John, one of his heads, (to wit, that which was once for a time repressed in many of you, though it since rages and reigns, even fornication, or uncleannesse) was as it were wounded to death, and his deadly wound was healed And the world wandred after the Beast. And they worshipped the Dragon that gave power unto the beast, and they worshipped the beast, saying, Who is like [Page] unto the beast (for he is God and Christ acting in us, say you) who is able to make war with him? And there was given him a mouth spea­king g [...]eat things and blasphemies, &c. And he opened his mouth in blasphemie against God to blaspheme his Name and his Tabernacle, and them that dwell in heaven.

For note these among many other words of blasphemie, which are found in all the books aforesaid, and especially in The Single Eye, and The Justification of the Mad Crew.

That God and sin are all one, which may be true of your god, that you serve.

That you eat God, drink God, and lye with God, &c.

That you whore in God, and thieve in God, lye, curse, and swear in God.

That good and evill are both one joyned hand in hand.

That every creature is God.

That the devill is Gods back parts.

That God and the Devill are all one.

That the righteous and holy persons shall never be saved.

That they shall go to Hell, and the wicked to Heaven.

That your crew have overcome death and mortality, and are swallowed up into immortality.

That they being already in heaven, neither marry, nor are gi­ven in marriage.

That their counsell shall stand, and that they will do all their pleasure.

Unto which may be added some quaeries of one of the former Authours in the end of his book, in which he holding the positive, maintaineth those things which are blasphemous errours. As these among others: That all things being subject to God, whether E­sau as well as Jacob, Pharoah aswell as Moses; Pilate aswell as Christ, yea sin, Devill, or any other instrument do not the acceptable will of God; for so you mean.

Item, whether a creature knowing God as he is known, be not infinite, like and with God?

Item, wherein is the state of the wicked worse then that of the godly, if God be in both? and why is not the one saved aswell as the other?

Item, wherein is man better than other living creatures, if God be in all?

Lastly, whether the Scripture be not the cause of all errour, con­tradiction, division, and envy among men, especially in religion.

These are some of your many blasphemies maintained by your crew.

If you say, I have here sent you a Fustification instead of a Justi­fication, consider what Salomon saith, Prov. 23.6. A whip for the horse, a bridle for the asse, and a rod for the fools back. And I fear, you are no better, because you kick at the good counsel given unto you, by him whom you call Gill. Perhaps you may challenge me for making mine Answer publick, when your Letter was private. Unto which I reply, that I sought not your good alone, but the salvation of many, that some of you might (if it be the will of God) be reclaimed, and others preserved from your damnable crew; which God in mercy vouchsafe; And, that your self may be one delivered out of this Sodome, is the hearty prayer of her, who con­ceals your name, but writes her own Ph. Highway.