perceive, by your Letter, have given you more Satisfaction than any that ever you read before.

Only this I perceive, that you did, and do, ftill much approve of Jacob Bemon's Works, and for this Caufe; because you were, as I perceive by his Writings, exhorted to refign your Will unto God's Will, and to come unto that happy State, neither to will or defire any Thing, but to abide in the Will of God, which is Jefus Chrift, into which Estate the Lord did twice bring you in fome Measure.

Alfo you fay, that it is a hard Thing to caft out that Devil that is in us, nor can it be done, as we say, or think, but by that Refignation and Faith in the true God.

Likewise you fay, that you were a great Difputant against all Forms and formal Worship, till the Lord filenced you, and did let you fee it was but a vain Thing to wrangle and jangle with the Devil more.

But I fhall pass by Part of your Letter, and I fhall answer you to those Things that are of moft Concernment.

You fay, that there was that Portion of Scripture brought into your Remembrance, of his Promife, I will fend the Spirit of Truth, which shall guide you into all Truth; and there have you had your Reft repofed.

In the laft Place, I find that you would have fome Answer to fome Doubts, concerning that Devil that doth appear to Witches, and fuck of their Bodies and what that is that doth appear to Conjurers, and the Authors of lying Wonders of John Robins, though you do believe there is no Devil but Man. You do believe alfo, that the Soul of Man is mortal, and muft needs die, and fo cannot appear, though you thought otherwife in your Reason.

You fay, Whether is there a Spirit in Man, that furviveth, and is allured by them, or do they ftir upon awaking the Power of the first fallen Angel through their devilish Faith; or is thefe Things from their vain Imaginations? If fo, how? If not, what it is, is your Defire to know of me.

To which I fhall give you fome Anfwer, both to the first Part of your Letter, and alfo to the latter Part of it.

First, You fay, That you have been made to wait upon Jefus Chrift, the only God, for Satisfaction thereof.

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I would have you to confider, how could you wait and be fatisfied in the Belief of fuch a God, which you never knew? For the Letter of the Scriptures did never declare to you, that Jefus Christ was the only God; neither did God commiflionate no Prophet nor Apostle for to declare it, though their Declarations was as neceffary to be believed, in their Time and Place, as this Commiffion of the Spirit; which Commiffion of the Spirit hath deeper Mysteries held forth in it than the other two Commiffions had : For God never did give to any Prophets or Apostles the Knowledge of his own Form or Nature, before he became Flesh; if they did know it, they did not reveal it; but he hath given it to his two laft fpiritual Witnesses and Prophets, John Reeve and Lodowick Muggleton, who were those chofen Witneffes of God, which should have more Understanding of the Mind of God, in the Scriptures, than all the Men in the World.

Which Knowledge of God's Mind in the Scriptures doth confist of these fix Heads:

First, Of the Form and Nature of God, before he became Flesh.

Secondly, Of the Form and Nature of the Devil, before he became Flesh.

Thirdly, Of the Place and Nature of Heaven.

Fourthly, Of the Place and Nature of Hell.

Fifthly, Of the Nature and Perfons of Angels.

Sixthly, Of the Mortality of the Soul.

Upon the Knowledge of thefe fix Principles depends the eternal Happiness of many. And the Knowledge of the two Seeds is those two Keys that doth open those two, namely, the ftrait and narrow Gate, that leadeth unto Life, and the broad and wide Gate, that leadeth to Destruction. And those

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two Keys are given unto us two aforefaid, which hath the Commiffion of the Spirit given unto us.

So that there is no coming unto the Knowledge of the true God, nor the right Devil; but where the Declaration of this fpiritual Commiffion doth open the Doors or Gates of Men's Hearts, and lets them fee what Seed they are of. are of. And fo Men come to know the true God and the right Devil. And then a Man may truly fay, that he can refign his Will to God's Will, as you fay Jacob Bemon in his Writings doth declare.

Yet this I would have you to know, that Jacob Bemon had no perfonal God at all, not to refign his Will unto; but his God was an infinite, incomprehenfible formless Spirit, as all the World hath; neither had his Devil a Person, nor Form; neither had his Angels he fpeaketh fo much of any Body, or Form at all; but they were all Spirits without Bodies, which in Conclufion was no more but fo many Letters, that is, three Letters, G. O. D. And fo of the Devil and Angels.

And yet this Man would refign his Will unto God's Will, and yet his God had no Form nor Nature at all. Therefore there could be no Will in his God, whereby any Man should refign his Will into God's Will; whereas there can be no Will in God, except he hath both Form and Nature.

And this is that Will of God, which you call Jefus Chrift, into which Estate the Lord did twice bring you; which Eftate of yours in that Faith of Jacob Bemon's could not be a true Eftate, because there was not the Knowledge of the true God. And where there is not the Knowledge of the true God, there cannot be the Knowledge of the right Devil.

Without the Knowledge of these two, there can be no true lafting Peace in Man.

And as for your being a great Difputant amongst all formal Worship, I do not queftion the Thing, because I know that the Wisdom of Reason, which is the Devil, doth love to be uppermoft in Difputes.

But, how can you fay, That the Lord did filence you, and made you to fee the Vanity of all Difputes, whereas you did not know any other God, but what is generally believed

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on in the World; that is, an infinite, incomprehenfible Spirit ; not minding whether God had any Nature or Form at all?

Therefore it could not be the true Lord that did filence you, but it was fomething that did arife out of your own Seed, which did fhew you the Vanity of all Difputes.

In the next Place you fay, That there was brought into your Remembrance that Portion of Scripture concerning his Promise, that he would fend his Spirit of Truth, which fhould guide you into all Truth, and there have you had your Reft repofed.

Anfwer. That this Place of Scripture did not belong unto you, nor to any Man in the World, at this Day; for that Promife was given only unto his Difciples, which Difciples of his, to whom thofe Words were spoken, were afterwards made Apoftles of Chrift; fo that the Promife which Chrift did promife to his Difciples, before his Death, was that of the Blood, which was given unto his Apoftles, which was called the Spirit of Truth; because it should lead them into all Truth; because they should witnefs unto the Truth, that is, unto his Death, and Refurrection, and Afcenfion.

Therefore take Notice of this, That that Promise was fulfilled upon his Apoftles after he was afcended up to Heaven, as you may read in the fecond of the As, and not to every Man, that doth read the Promises, which God did make to his commiffionated Apostles, it doth not belong to every Man that doth read them; but every Man is to mind that Commiffion which he is under.

Therefore, for you to repofe your Truth upon fuch Promises as were given to other Men in their Commission, that Peace will not endure to the End, but will vanish like Smoak in the Fire.

In the next Place, I shall give you fome Anfwer to those Doubts which you fpake of, concerning that Devil which doth appear to Witches and Conjurers, and how those lying Wonders were acted by John Robins.

Anfwer. There is a twofold Witchcraft, the one is natural, the other is fpiritual.

Now

Now this natural Witchcraft is acted by fuch as are called Witches and Conjurers. Now as for thofe ignorant Women, which are Witches, their Witchcraft lies in their wicked Nature, by giving themselves up to believe that there is no God at all, but Nature only, and fo by that ftrong Faith that they have in Nature, they have Power over those whofe Understandings are of a lower Capacity than themselves; and fo People being ignorant and fearful of them, doth many Times diftarb and fearch their Blood with the Extremity of Fear, which they have of one that is fufpected for a Witch, and fo by their own Fear and Imagination they come to be bewitched. As a Man being overcharged with extreme Grief, or being prevented by one that he loves, he goes diftracted, or runneth mad, which is no other but his being bewitched. And fo it is with all those that are ignorant and overcharged with Fear; and as for those Children and Cattle that are bewitched, it is by fome other Sorcery, which they do ufe, with Herbs and Plants, and fome other Things of Nature, they having fome small Knowledge of that Sympathy and Influence the Stars have over those Bodies and Herbs; and fo mixeth their Faith and Experience together, pretending to do all Manner of Good, but intendeth nothing but Evil; fo that there is no fuch Thing as People do vainly imagine, as for Spirits to fuck Witches; but all the Devils that is, is their own dark Reason, and that Spirit that doth bewitch any Creature, it doth arife out of their own Imagination. And as for Conjurers and Magicians, their Reason is more enlightened than the others is, because they do go altogether by the Figure, which is an Art by which the Reason of Man hath produced Characters and Figures for the feveral Stars and Planets; and fo they came to imagine the Influences of thofe Stars and Planets upon the Bodies of Men; and many Times they do affright, yet it is ftill but Witchcraft, for it is nothing elfe but the Imagination of Reason, that doth prye into the Secrets of Nature. And the first Witchcraft that ever was, it was produced by learning of Numbers and Figures, I fay it was firft from the Egyptians Arts, and from thence came Conjuration, and the Knowledge of the InAluence of the Stars and Planets, and the Knowledge of Phyfick, which are no other in the Original but Witches; only this

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