opens the book of the law and the prophets, and lets us see him the substance of them, that we can sing and rejoice and praise God through him,) by which we can see our name written therein, and no man can shut them, nor can any man open them, but he; glory to God forever, &c.

And Christ is our 'priest made higher than the heavens,' he is anointed by the Holy Ghost.' Acts x. 38. He is 'holy, harmless, and separate from sinners;' and he is made higher than the heavens; and 'such an high priest becometh us, who offered up himself for us,' and sanctifies his church, and offers it up to God, and he is the holy head of his church. And Christ is our heavenly bishop that doth oversee us, by his spirit and power. And God has given Christ for a leader and a counsellor; so he is both our leader, counsellor, and commander; a counsellor to counsel us concerning the things of God and of his kingdom, and the world that hath no end. So glory to God and the Lamb, who was slain and is alive again,' glory be unto God and the Lamb for evermore. And the Lamb shall have the victory; and this we believe, let the beast and whore make never so much war against him and us, I say, the Lamb shall have the victory, and this we believe, though all the wild beasts and the wolves, and the dogs, the goats and bulls of Bashan, the spotted leopards, and all the wild heifers of Ephraim, the horses of Pharaoh, and the wild Ishmaels, profane Esaus, envious Cains, which may gather in a brotherhood, and Gog and Magog, professor and profane, if all these rise against the Lamb and his followers, yet I say and believe the Lamb shall have the victory over the beast, whore and dragon, devil and Satan and his followers: Christ is a-top of the head of them all, for he was before they were, and will be when they are gone, glory to God forever. Come, therefore, let us sing the song of Moses, and of the Lamb, which none can learn but they that are redeemed from the earth; for we know our beloved and we have found him when we passed the watchmen of the night, who smote us, and wounded us: so we can say, 'my beloved is mine and I am his.' He hath knocked at the door of our hearts, and we have let him in, and he is come to sup with us, and we with him, Rev. iii. 20, of the spiritual and heavenly supper at the table of the Lord Jesus Christ, which is above the table of devils out of the truth; glory to God forever. Amen. Hallelujah.

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And further, concerning what the angel said of Christ to Mary. The angel answered and said unto Mary, the Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee,' therefore, also, that Holy Thing that shall be born of thee, shall be called the Son of God.' Luke i. 25.

And Joseph of Arimathea, went to Pilate, and asked of him the body of Jesus.' Now Joseph did not call it the humane body of Jesus, or give it such a name as may be seen in the Evangelists: and no where did

they give him such names as humane body, or humanity, which names ye have added to him more than the scriptures do.

And 1 Cor. xi. the apostle saith, he that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he discerns not the Lord's body.' Now what say ye to this, ye that call his body humane? may not every unworthy eater see and discern that which is humane ?

And 1 Cor. x. they did all eat of the same spiritual meat, and drink of the same spiritual drink, for they drank of that spiritual rock that followed them, and that rock was Christ.' So is not Christ called a spiritual rock, and was not this before he was born of the Virgin?

And further he saith, God was not well pleased with many of them, for they were overthrown in the wilderness.

And Christ saith, 'I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live.' And whosoever liveth and believeth in me shall never die.' Believe ye this, ye professors, as Mary did?

And ye make a great deal ado concerning with what bodies people shall be raised? and about the body of Christ; therefore, be satisfied with the apostle's doctrine: for the apostle saith, some men will say, how are the dead raised, and with what bodies shall they come forth?' and therefore, he saith, awake to live righteously, and sin not; for some have not the knowledge of God, I speak this to your shame.' Therefore see, is not this your condition, that make such a work about the body of Christ, and with what bodies people shall be raised up; and the apostle saith to such, thou fool, that which thou sowest, is not quickened except it die, and that which thou sowest, thou sowest not that body that shall be.' So he tells here plainly it is not the same, and calls thee a fool that questionest if thou sowest wheat or other corn, let the husbandman, answer thee in this.

Further the apostle tells thee, 'God giveth it a body as pleaseth him, and to every seed its own body.' And therefore, people are to wait upon, and trust in God, to give it a body as pleaseth him; and the apostle tells thee, there are also heavenly bodies, and there are earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another, so also is the resurrection of the body.' (Mark, can ye read people here?) he further tells you, it is sown in corruption, it is raised in incorruption.' And of the heavenly bodies and earthly bodies, this heavenly is not earthly; is it? 'it is sown a natural body, and raised a spiritual body,' and there is a natural body, and there is a spiritual body. So is natural spiritual? as it is also written, 'the first man was made a living soul, and the last a quickening spirit,' to wit, Christ. (Mark, made a quickening spirit.) Howbeit that was not first made, which is spi

ritual, but that which is natural, and afterward that which is spiritual. Cannot ye read this? are not ye awake? doth not the apostle bid you awake, that ye may read and see? the first man is of the earth, earthly; (mark, the first man,) the second man is the Lord from heaven.' (Mark, the second man, to wit, Christ.)

And is the first man humane, and the second man the Lord from heaven, humane also? will ye give them both the name humane? where had ye such words to call the second man withal? not from the scriptures, for they give him no such by-names.

And the apostle further tells you, as is the earthly, so such are the earthly, (like itself, and will call other things like itself,) and as is the heavenly, such are they also that are heavenly, like itself again: and as we have borne the image of the earthly, [mark,] so shall we bear the image of the heavenly.' And can the apostle express himself in more plain words?

So here is an image of the earthly, and an image of the beavenly; these are two bodies, and two images, earthly and heavenly: so well might the apostle say, thou fool;' for an heavenly image is not an earthly, a spiritual body is not a natural, nor an heavenly body an earthly. So thou fool, that which thou sowest, thou sowest not that body that shall be. (Mark, that shall be.)

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And the apostle saith, at the last trumpet the dead shall be raised up incorruptible, [mark, incorruptible,] and we shall be changed in a moment, in the twinkling of an eye.' And that is a quick change; and do not the fools say, they shall not be changed, but must be raised with the corruptible, the same?

And further, 1 Cor. xv. 53. the apostle saith, this corruptible must put on incorruption, neither doth corruption inherit incorruption, (so it is not the same,) and this mortal must put on immortality.' So it is not the same. 'And when this corruptible hath put on incorruption, and this mortality hath put on immortality, then shall be brought to pass this saying that is written, death is swallowed up in victory. O death where is thy sting? O grave where is thy victory?' the sting of death is sin, and the strength of sin is the law.

So the grave hath not victory over immortality, that is above the sting of death. But thanks be unto God, which hath given us the victory through our Lord Jesus Christ.' And this we witness, and believe what the apostle saith.

And the apostle further saith, behold I will shew you a mystery, we shall not all sleep, but we shall be changed.' (Mark, be changed,) so then not the same: which the husbandman will teach thee.

Moreover, Phil. iii. 20. the apostle saith, but our conversation is in heaven, from whence we look for the Saviour, even our Lord Jesus VOL. V.-20

Christ, who shall change our vile body, that it may be fashioned like unto his glorious body.' So if the vile body be changed and fashioned like unto his glorious body, it is not the same, and consequently do not ye undervalue the Lord Jesus Christ and his body, ye that are giving such bynames to his body, as humane, and humanity? yea, some have been so bold, as to say he is in heaven with a natural and carnal body; but these have been some of the grossest sort of professors. And the most sort of professors say, he is in heaven with a humane body. But these are not scripture terms or names, for if your vile, natural and humane bodies must be changed, and made like unto his glorious body, then how can ye say that Christ is in heaven with a carnal, natural, or humane body? For man, [that is, the natural,] knows not the things of God, and [carnal,] is sold under sin, as the apostle tells you. And is not humane from the ground? but doth not Christ say, he is from above? the second man is the Lord from heaven, and his body is a glorious body, and he is the heavenly, spiritual man. Therefore, all that profess scriptures and christianity, let them keep to scripture terms, and to those names, which God and Christ and the holy men of God in scripture had given to it and him, which are found words not to be condemned. Worcester Prison, the 25th of the 11th month, 1675.

G. F.

Reader, be pleased to observe, that the author of this treatise having the ancient approved Bible, printed in Queen Elizabeth's reign; most of the quotations being taken out of the same, differs in some expressions from our new translation, but not in substance.

A SMALL TREATISE CONCERNING SWEARING

IN THE OLD TIME OF THE LAW, WITH ITS USE:

And an end put to it in the Gospel by Jesus Christ: who forbiddeth all swearing, and sets up Yea and Nay instead thereof.—By G. F.

Concerning swearing by the name of the Lord before the law, and in the law; its time, use, and service, which was to continue until Christ came, who fulfils the law, and says, 'swear not at all,' and sets up yea and nay instead of it.

And how all false and vain swearing was forbidden by the law, and all swearing is forbidden by Christ, yea, the oath of the Lord, which was to end differences.

And how Christ performs God's oath, and commands yea, yea, and nay, nay, instead of it.

And to end the trespasses and differences in his church, he sets up two or three witnesses: Christ saith, 'out of the mouth of two or three witnesses every word shall be established.' Matt. xviii. 16.

And the apostle saith, 2 Cor. xii. 1, in the mouth of two or three witnesses every word shall be established.'

And the apostle James, who forbids swearing, says, 'so speak ye, and so do ye.' James v. and James ii. 12.

Wherein all may plainly see that they that were to swear, it was to the Lord, and perform their oath to him; and as for false oaths that they did swear, they were forbidden by the Lord in his law; and this oath that they were to perform to the Lord, was the oath that Christ forbad.

For before the law you may see Abraham said to his servant, I will make thee to swear by the Lord, the God of heaven, and the God of the earth.' Gen. xxiv.

So this swearing was not by any book, or any creature, but by the Lord, &c. And this was the oath which was to be performed to the Lord, which Christ speaks of and forbad, as was commanded in the law, and not to swear falsely.

And in the time of the law you may see in Exod. xxii. 11, when there was any matter of difference amongst the children of Israel about outward things, then the oath of the Lord should be between them; and this oath was to end the difference: so still you may see it was the oath of the Lord, it was not an oath by the book, or by any creature.

And this oath was not to be commonly taken, for that was a 'taking God's name in vain,' (as christians do now,) they were not to swear by the Lord but upon great occasions.

Levit. v. For if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it, if he do not utter it, then he shall bear his iniquity.' So you may see here, how that no man was to swear, but upon special occasion; whosoever did hear any swearing, if he did not discover it, he was to bear his iniquity: and therefore consider, all ye that profess yourselves christians, and the gospel, what a great iniquity you are in by swearing, and others that hear it, and do not discover it, for such things were to be punished by the law of God. And now do ye think that the gospel gives you liberty to belch out so many oaths? Oh no! for Christ forbids in his gospel, the 'true swearing by the Lord,' which was to be performed to him, and to be taken but upon urgent business to end controversies in the old time of the law: that is the oath that Christ ends, and sets up yea and nay above it and the law; and Christ forbad, much more the vain and false swearing. And do ye think that the Jews do not hiss at you, that call yourselves