Lantgrave of Hesse whom he hoped to draw to his party And with his smooth tongue he pacified the people assuring them that by Easter they should certainly be delivered from all thâ—ir enemies The princes of the Empire seeing their danger if this pretended King of the world came out and met with his confederates met at Goblents as they had appointed and took a course for the Bishops help and the straight besieging of the Town and sent letters to the people of Munster to represent them their fault and their danger and that if they did not submit to their natural Prince they should draw all the forces of the Empire upon them This was about the end of December 1534. They answered many words in commendation of their holy purpose yet nothing to the purpose and sent private letters besides to me Lantgrave of Hesse to perswade him to join with them for the killing of all the wicked and establishing the Kingdom of the righteous in the world and they sent him a book of that argument whose title was De restitutione f They should have thought of it now and writ lâ—ss the Lantgrave caused it to be answered by his Divines To draw towards the last Acts of that wild King among the Prophets that were taken one called Henry Hilversum was saved by the Bishop who after some private conference with him let him go And he returning to Munster said that God had delivered him out of prison by an Angel like Peter and had sent him to announce to the King that he had given him three rich Cities Amsterdam Deventer and Wesel which should shortly embrace his party The King gladly received Hilversum and made him one of his Court and presently dispatched one James of Kemp to Amsterdam to bring that City to his obedience which he was like to have done having by his seditious doctrine stirred the most part of the people against the Magistrate but that the Count of Hochstral Governour of Holland opposed them with great wisdom and with a high hand Soon after John of Leyden hearing a report that many of his sect in Holland and Frize were wandring in great Troops like sheep having no shepherd sent them one John Giles that had some skill in war with a great sum of money charging him that like another Moses he would be their leader in the wilderness g Very â—rue there they were and bring them to Canaan that is to Munster But when much time past and he heard nothing of those wandring Israelites nor of their Moses he sent the Prophet Henry Hilversum and one John Nortell into Holland and Frize to hasten them or raise new troops For that expedition he had loaden Henry Hilversum with so much Gold that he could scarce go wherefore he went no further than the Bishops camp where he stayed John Nortell went as far as Deventer and soon after returned without effect Hilversum writ a sensible letter to the people of Munster wherein he acknowledged that his former Prophesies were impostures and exhorted them to open their eys to see how they were deluded by a company of Rascals what beastly life they led having violated all Laws of pudicity and honesty and what danger they were in of a miserable destruction These letters moved the hearts of many that already were weary of that life for their publike ordinary grew short and was reduced to one meal a day and a short one where their community of goods was violated for every one had his bread by weight But while they fasted in the Town they feasted in the Court for the King fared sumptuously to the very last Which one of his wives disliking said once that she thought not that such a course was pleasant to God that in the publike misery while some pined for hunger others should surfet with plenty The King being told of it brought her to the market place with his other wives made her kneel down and cut off her head then made his other wives to sing and give praises for it to their heavenly father Then he led a dance h A mad dance from first to last and commanded all the people to dance and rejoice with him though the poor people had no great heart to dance being fed with bread and salt only At the same time two young men of the Town weary of that fare were taken running away and brought back unto the King who killed them both with his own hand And to appease the people of whom many began to repent i All are not lest that are gone â—ut of the way of their error and murmured against him he made them a fine speech saying that he would never have thought that they being born again by a new Baptism would shew themselves so impatient in their sufferings for Gods cause whereas they should have followed Pauls example bearing hunger nakedness and cold to attain to the haven of salvation k It is easie to preach the cross by them that wear the Crown That God was powerful enough to send them Manna and Quails from heaven That he had great troops in Holland and Frize that would certainly come with great provision of victual and beat the enemie back That God had revealed unto him that at Easter they should be delivered for certain To confirm the people he would from that time appear every day abroad in his greatest glory and made his Queen shew her self often with a crown of gold on her head and royally attired and attended and she became that pomp very well for she was of an exquisite beauty Himself altered one point of his ordinary pomp for whereas the Bible was carried before him at his right hand and a naked sword on the left be transferred the Sword l The sword is the strongest Argument to the right hand of which he gave this reason that the Gospel had been presented to the impenitent world but now the Sword came in the place to destroy those that had rejected the Gospel With such toys and riddles he fed the eyes and the ears of the hungry people much like the Lydians that invented games to pass away their hunger in a year of famine Well Easter came and no help came this put our Prophet King to his plunge he shut himself up faining to be sick for six days then he came forth and said to the people that in his sickness God had set him upon a blind Ass m Trueâ— had judicialy made him a blind Asse and laid upon him the sins of the whole multitude whereby they were all made clean and free from their sins and that was the deliverance which God had promised them at Easter Sure if ever there was a false Christ n Another egregious in the West Country cf. Ellis his Pseudo-christus 1650. this was one Much did he rely upon the negotiation of Jo. Geles whom he dayly expected beleiving as it was true that
THE FANATICK HISTORY OR An Exact RELATION and ACCOUNT OF The Old ANABAPTISTS AND New QVAKERS Being the summe of all that hath been yet discovered about their most Blasphemous Opinions Dangerous Pactises and Malitious Endevours to subvert all Civil Government both in Church and State Together with their Mad Mimick Pranks and their ridiculous actions and gestures enough to amaze any sober Christian Which may prove the Death Burial OF The Fanatick Doctrine Published with the approbation of divers Orthodox Divines Beloved beleive not every spirit but try the spirits whether they are of God because many false Prophets are gone out into the world 1 Joh. 4.1 London Printed for J. Sims at the Cross Keyes in St. Paul's Church-yard 1660. Charles t e second by the grace of God King of England Scotland France Ireland Defender of the Faith To the Majesty of the most high and Mighty Prince Charles the II. King of England Scotland France and Ireland Defender of the faith c. ROYAL SIR THe Author of this book if living doth as yet conceal his name but however the work doth speak his worth it now happily came into my hands and if your title and office did not warrant me I had not presumed to make your Majesty the Patron to so small a book although of great consequence But as you are the Defender of the Faith you have some obligation upon you to patronise it For when had the Faith of Christ more need of Defence then now and when was it more assaulted and adulterated by Blasphemous tenets and Heretie opinions especially by Anabaptists and Quakers then now which none but a regal authority can stifle They are grown so exceeding high and daring that if your Majesty put not out your royal hand of power suddenly to restrain them they are so numerous and so seducing that they will in a little time diffuse their poyson over the better part of your Kingdom I beseech your grace to pardon the presumption of Your most Loyal and obedient Subject Richard Blome The PREFACE to the READER REader thou hast here an exact account and History of the Opinions Blasphemies and practises of the Old Anabaptists in Germany which so much infested those States and the New Quakers in England which have of late so much molested us I have taken the pains of the Collection that we being fore-warned of them may be fore-armed against them to avoid the like danger they are a generation most pestiferous in their Doctrine and dangerous in their Seduction and so ought of all men to be avoided There are many of late and some of noble rank and quality that are sensible of their erronious ways and are reduced from them it is hoped in a little time many more will be so wise to do the like which may prove the Death and Burial of their fanatick doctrine I have made a faithful Collection both out of their own books and out of Authors of known reputation and that I may the better cleer my integrity therein I have all the way along noted the Book and the Page where every particular is mentioned In short let me admonish thee to observe these rules 1. That thou take no offence at Religion or Religious Men For there is pure Religion and undefiled and Religious ones whose hearts are upright whose wayes are holy and ends sincere if thou shouldst be so taken in the Devils snare though thou beest not fallen into Anabaptism or Quakerisme yet thou art by them to love Religion and Religions ones the better but never the worse for this 2. Do justice Set the Saddle on the right horse do not nick-name any thing thou dislikâ—st with the brand of Anabaptist or Quaker thereby thou maist shew thy dislike but not thy charity remember the command Thou shalt not bear false witnesse against thy neighbour the commonnesse of thâ— thing makes me caution thee rather it is tedious to instance iâ— many one for all Phanatique is extended beyond intention now it is come abroad and in vulgar months every prophane person readily brands his neighbour with it that will not ruâ— readily with him into the same excesse of riot 3. Be Zealous But 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to knowledge do not speak evil of the things thou dost not understand the things may well deserve blame but thou art to be blamed that letst thy tongue run before thy wit 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and secundum regulam according to Gods rule let not thy fire become wildefire do no wrong violence to any bring not a railing accusation but wisely consider thy place and power the Quakers have too just occasion of complaint against many this I humbly advise and for shewing thy zeal it will be sufficient in thy place and according to thy power that God hath intrusted thee withall to keep thy self and others from their tenets wayes companyes and persons too many run into the Mouth of them but keep thy ground where God hath set thee and make use of the hands God hath given thee 4. Stand and wonder 1. At the corruption and deceitfulnesse of mans heart 2. the subtilty of Satan 3. and the severe judgement of a righteous God they are tremenda astonishing things See you not how the Devil can change his shape alter his tone make use of Scripture reveal sin presse duty ravish the affections come as Christ and the spirit of God and all this but to deceive and destroy and violently force the mortification of the body that that way may be the destruction of the Soul who knows his methods his depths he was a Serpent before a Lyon and a Serpent still to deceive that he may be a Lyon to tear Again what is man well educated rightly principaled far restrained yea making a great shew of godlinesse got almost in the eye of the world to the door of Heaven yet when Offence is taken Pride nourished a Lust satisfied a way fallen into affections tickled a party confederate whether may not this man fall into a Lust against light sin against relations Heresies against the foundations Blasphemie against God and setting up of himself equal to the Almighty Lastly all this of God as a righteous avenger of all unrighteousnesse who when he sees what men do not behold and findes an opportunity most subservient to his glory le ts man lust to fall into the hands of his own heart into the power of his worst adversary and then what a piece of provocation instrument of mischief and mirror of wonder doth he become 5. Rise up and blesse God If not fallen from the truth if not decayed in thy spiritual life if still attending on God in the use of his means for further communion quickning and growth who hath made thee differ how comes this to passe but by grace that when others are fallen thou shouldst stand when others are gone off thou shouldst go on others waxing worse and worse thou shouldst
adjunct was John of Leyden and the next Bern. Knipperdolling By a revelation of John Matthias an order was made upon pain of death that all the gold and silver and moveable goods of the Town should be brought to the common Stock for which they appointed a publick house The order was obeyed more for fear then conscience for two maids (l) The Devil knows how to make good use of bad women Prophetesses took upon them to find out the fraud and the several houses were searched by a Deacon To thâ—t common Stock were brought all the goods of those that were driven out of the City With that common Stock they kept four great Ordinaries in the four quarters of the Town where all fed in common none being allowed to diet at home unless he were sick Plenty of provision they had and they husbanded it very ill feasting every day till the Bishop that besieged them began to cut off their victuals and then they stinted themselves but with too large a stint which was to have change of meat every third day one day fresh meat the other day hung meat and bacon and the third day milk butter and cheese I read of no great feats of arms in this siege Once only the Bishop received a notable repulse by John Matthias who wâ—s a General â—s well as a Prophet With easie labour he had so fortified the Town which is most strong by Nature that he had made it impregnable so that the Bishop despâ—iring to take it by force went about to take it by famine Indeed the negligence of the Besiegers and the security of the Besieged are the only things remarkable in this siege The Prophets then neglecting the Bishop converted their care to the spiritual government and commanded that none should keep any book but Scripture So all the books that could be found but Bibles (m) The Bible much made oâ— most abused were brought to a publique place and a bonfire made of them From executing of books they fell to executing of persons (n) Seducers grow worse worse Hubert Truteling a Black-smith seeing Joh. Matthias pass by said Here goeth a shitten o We have seen shitten Quakers one coming into the publike Assembly on the L. day naked and shitten up to the elbows Prophet For this offence he was brought to the Congregation and condemned to death John Matthias would himself be the executioner and wounded him with an Halbert the wound being not mortal he brings him to another place and shoots him thorow with a pistoll then taking compassion on him he pardons him saying that God was appeased towards him and that he had a revelation that the man should not die of this yet the poor man died a few days after To make amends for his false prophesie He runs in a mad mood over all the City bearing a Pike crying that God the Father had commanded him to drive the enemy back from the City and so rushed alone into the enemies camp without fear and wit (p) Every way mad and was there killed John Matthias being dead John of Leyden comforteth the people saying that he knew long before by revelation that John Matthias was to die that death that himself should marry his wife (q) Pretend the Spirit intend the Flesh as he did shortly after though he had one before but this was one of singular beauty able to make a lusty young Prophet to set up the doctrine of Polygamy But he fell to other work before he stirred that point Knipperdolling came out w th a revelation that they that were in high places should be brought down to the lowest they that were in the lowest raised to the highest (r) They will turn all upside down But John of Leyden met him in his own kind with another revelation that since it was Gods pleasure that those that were in the highest places should be brought down to the lowest he was sent from God to put him down from the place of Consul make him the Hang-man and to that purpose he gave him from God the sword of justice But there was need of more revelations for that great work of alteration of the government John of Leyden was led by his prophetical spirit upon the City walls where he put off his clothes and ran (Å¿) The old trade naked through the City crying The King of Sion is come The King of Sion is come Then returning home he falls into a deep prophetical sleep and (t) Filthy dreamers Jude 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dreams three days and three nights together Being awaked he comes forth and speaketh never a word but calleteth by signs for a table-Table-book like Zechariah There he sets down twelve men all Coblers Tinkers Smiths and mean Tradesmen but one that was a Gentleman of Munster to these he assigneth the government of the Common-wealth putting down the order set up by John Matthias and affirming that this was the Fathers (u) You are of your father the Devil good will In that paper also he writeth some conclusions which he chargeth the preachers to teach the people Or else he would have them ratified by the Congregation without the Preachers The sum of all was that a man is not tied to one wife but that he may (x) This is spiritually the clean contrary way marry as many as he pleaseth And when most of his Doctors would not approve of that monstrous paradox he citeth them before his twelve Magistrates and there he recovered his tongue keeping a great clamor throwing down his cloths upon the ground and the new Testament upon them and swearing by that holy book that the doctrine which he had announced was revealed unto him from Heaven and threatning them all that if they consented not to this doctrine God would withdraw his mercy from them To testifie his evidence of spirit â—nd power he commanded the first opposer of that new Gospel to be beheaded which was done presently For three days together there was preaching concerning matrimony for the confirmation of that opinion But the best confirmation was his practice for presently he married three wives one of which was the relict of that grand Prophet Joh. Matthias by whom she was with child and married again and again till he had fifteen wives Many followed his example and it began to be a matter of great praise to multiply wives This seemeth to have been his first motive to broach that doctrine A Souldier of the Bishops that had changed party and was harboured where John of Leyden lay observed in the night that this holy Prophet left his bed and went to the maids bed (y) Defiling the flesh Jude 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John of Leyden seeing himself discovered in the morning called the Souldier aside and gave him gold desiring him to keep his counsel But after mistrusting the Souldiers tongue he thought it safer to countenance the fact
men women and little children have been strangely wrought upon in their bodies and brought to fall * The thing there is not denyed but palliated foam at mouth roar and swell in their Bellies and whereas it is answered that is a Lye it is replied Let the Reader consult the Book and beleive his own eyes 31. Thom. Holim of Kendal went naked as he was born R. B. p. 21. Q. 72. through the Market place at Kirby-Stephon one Market day Octob. 28. saying 'T is not I but God that goes naked Horrid See the Witnesses in the 5. New-castle Ministers answer to I.N. p. 84. 32. The Lord Cheif Baron Wild Pag. 22. Q. 78. the first day of the Term and Novemb. 11. 1659. was bareheaded and twenty Quakers about him with their hats on half an hour together 33. James Mitener Pag. 23. Q. 87. Sauls Errand p. 2. 9. a follower of George Fox professed himself to be God and Christ and gave out Prophecies viz. that the day of Judgement should be on the 15. of November * In this not infallible R. B. Q. 89. 90. 91. See more of him before f. 23. and that there should never sit Judge at Lancaster again 34. Was it not a sin in Christopher Atkinson fellow Preacher and bosome companion to George Whitehead to comit frequent fornication with Vrsula Servant to Thomas Symonds as both he and she confessed before the Mayor of Norwich and July 4. 1655. run away from Norwich-Goale and carrying thence goods not his own and after he professed Repentance for his lewdnesse with Vrsula did he not practise greater Villanie at the George Inne in Thurton six miles from Norwich See the relation of these matters printed for Franklin and attested by the Maior of Norwich 35. A Female Quaker was taxed Quakers Folio 2. p. 59. for breaking of the Rule Let the Woman keep Silence in the Church for it is not permitted for them to speak replied it was spoken of Women that have Husbands at home to learn of but I have none and am a Maid 36. Another who was a Wife being challenged for preaching publickly and that Scripture urged against her I suffer not a woman to teach and usurp authority over the man readily replied that was spoken of the Woman who was in the transgression but I am not one of them P. 1. of the in the end narrative of Q. F. Vol. 2. Papistâ pejor 37. One of them lately at Dover when he came to die upon the Question put to him how he expected Salvation answered that he expected Salvation by his own works and not by Christ Witnesse Mr. Davis Minister at Dover our hearty prayer to God is that we may neither thus live nor dye Q. Folio v. 2. narrative p. 2. 1659. Reckoned without his host pag. 3. 38. At a late meeting of the Quakers in Hurst-peirpoint in Sussex the Speaker called out to the Minister passing by We will have you all down for now our day is come 39. Another in Nuthurst parish in the same County did say to a godly person of good quality in that parish that he no more cared * They are much beholding to him for his care to kill one of the Priests then he would to kill a Dog 40. Another Quaker way-laid the Minister of Cowwould and justled him on the high way and drew out his Sword about half way but from further was prevented by others coming in 41. Mr. Wingfield Minister at Word did testifie under his hand Aug. 3. 1659. that Luke Howard of Dover Quaker did say in his hearing July 25. 1659. upon the Road neer Dover-castle that it was revealed to him by the eternal God that the priests shall be destroyed and by the people who are called Quakers 42. E. B. Quaker p. 2. in his Word of Advice to the Soldiers saith Oh! give the Priests bloud to drink for they are worthy 43. On the Lords day 18. Sept. 1659. W. Naylor Brother to James came into Savoy Church Mr. Hooke preaching and made such a bellowing that it seemed to be rather the Divel in him then his own voice Mr. Hooke was necessitated to hold his peace many sadly affrighted that some ran one way some another * Testified by Mr. Hook his Wife and others 44 Octob. 6. 1659 p. 4. at a publick thanksgiving at Christ Church London the Parliament Lord Maior Aldermen Common Council Officers of the Army being hearing Mr. Caryl two Quakers made a very great disturbance 45. March 5. 1659. Mary Todd of Southwark Quaker at the Bull and Mouth while some were speaking pulled up her Coats above her middle and walked so up and down a while using several base expressions Mr. Thomas Cresset Chirurgion an Eye and Ear witnesse CHAP. 6. Of their Opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 BY which you may easily discern how far they are from being sound in the faith and take along withal this aggravation let their tenents be never so diametrically opposite to the written verity yet they will father it upon the Spirit of truth and he must be made the immediate inspirer of these falsities not being ashamed to make him grosely contradict himself but also to beare witness to a lie for when they want a Shadow of Scripture then they will stamp their errour with the Image and Superscription of the Holy Ghost immediately revealing and Christ the light within them must be made to hold out palpable darknesse Therefore they lay down as a foundation-truth a blasphemous falsehood to build their Structure of untruths upon viz That their dictates are equal to those of Christ and his Apostles a R. B. Question to Whitehead at end of the gagg p. 3. f. 7. do not you esteem your speakings to be of as great authority as any Chapters in the bible Answ yea of greater Herein not unlike the Papists who for the better establishing of their Churches authority make 1. The Pope an infallibl judge 2. Unwritten Traditions equal to the written Word therefore Bellarmine hath Verbum dei scriptum non scriptum To make this evident concerning the Quakers 1. Mr. Camelford Minister of Stafly Chappel in Lancashire having told Thom. Atkinson in answer to his Quaeries that his Quaeries were condemned to the fire George Fox replies you might as wel have condemned the Scriptures to the fire Truths defence p. 2. by Fox Hubberthorn And without breach of charity we may affirm the burning of the Scriptures would not have been so offensive to him a There are Quakers that have done it as before and though it be answered it is a wicked lie yet see your Book entituled Truths defence writ by Fox Hubberthorn p. 2. l. 13. and divers other Books wherein they prefer the Scripture to the fire and their own Books to mens reading as more useful for these times R. B. Q. ibid. for indeed to equal any writings to Scripture is interpretative
appoint Then George Whitehead caused these positions to be writ saying he would defend them aâ—so f His strength was great or wit small 6 The Scriptures doth not say if any man say he hath no sin he deceives himselfe 7. I deny that this is a truth if any man say he hath no sin he deceives himselfe as concerning the Saints g But the Saints on Earth will say so 8. It is not a sin for me or any such man to preach or any to hear us Aug. 27. T. S. nor hearing of the time and place of meeâ—ing went to the Major to know what was resolved he answered the Aldermen were not willing it should be in the Town-Hall h Some of them according to this relation too willing their common meeting should be in the own so that if there were any dispute it must be in the Quakers common Meeting-house but several Aldermen were not willing there should be any and that he would not advise T. S. to dispute whereupon T. S. resolved not to dispute against the minde of the Corporation i Modest and sober Aug. 29. came this from W. to T. S. Friend T. S. this is to certifie thee that accorâ—ing to our agreemâ—nt when I was with thee I am willing to give thee a meeting and seeing no other place is appointed I intend to be at our Meeting place this day about one or two where I may exspect thy appearance according to thy promise to me first to produce thy arguments c. subscribed G. Whitehead Immediately he received another from Mr. James Alders Sir I was called this morning to Mr. Majors and there I was told that it is the desire of the Quakers to meet you at their house of meeting they begin to think you are afraid to meet them c. k Crow before victory Notwithstanding â— S. continued in his Chamber till one came from Mâ— Alders to tell him the Quakers were met and reported that T.S. did not dare to come thereupon he went When met G. W. told the people the Questions to be disputed were Quaker disarmed dispute 1. Whether it were a damnable sin for him to preach and secondly a damnable sin for any to hear him But T. S. began as the propositions lay in his paper and so went to prove tha Quakers do open a door to damnable Heresie T. S. he that writ Ishmael and his Mother cast out opens a door to damnable Heresies but you writ â—hat Book therefore Whithead answered he did not write it all for there is somewhat scribled l It was all but scrible in it T.S. asked if he were the Author of all printed in it he answered about three yeers ago I and four more writ it between us m Multis manthus gâ—ande levatur onus and said that he would own it T.S. further urged All Papists open a door to damnable Heresies you who writ this Book are a Papist therefore W. I am no Papist T.S. He who refuses to take the Oath of abjuration is a Papist he who writ this refuses to take the Oath of abjuration therefore a Papist Heâ—e George Fox n a notorious Quaker as before made a long Discourse to prove that it was not lawful for a Christian to swear o To put off the odium of refusing the Oath of Abjuration it is no duty to curse r il and blâ—spheme and would have had T. S. proved it was lawful to swear who answered it was beside the Question Here the Majors Wife entreated T. S. to lay aside Whiteheads Book and dispute from Scripture So T. S. did from 2. Cor. 5.20 He who pretends to be an Ambassador of Christ and hath no commission to show but what all the damnable Hereticks in the World do or may shew that man opens a door to damnable doctrines But you pretend to be an Embassador of Christ p VVhat is that to them but a bâ—ind and have no commission to shew but what all the damnable Hereticks in the World do or may shew therefore W. I have my Commission from Christ and did ever any Heretick pretend a Commission from Christ T. S. Yes David George Socinus Arius and all the Hereticks I ever read of W. They could not prove it by the effects as I i. e. shew the people converted by them T. S. They could Arians converted a nation of Infidels to Christianity and his opinions in a short time spread so far that all the World seemed Arian q Totus mundus est Arianas W. But did the Hereticks live good lives T. S. It is confessed that Arius and his did that Pelagius did and I remember that no Sect-master that did not Here Whitehead would prove himself no Heretick from 2. Pet. 2.1 2. Hereticks are those that deny the Lord that bought them I do not deny the Lord that bought me therefore T. S. I deny the Major all Hereticks do not deny the Lord that bought them the Apostle instances but in one sort even the worst who would even deny the Lord it followes not hence none are false Teachers or false Prophets or Hereticks but such as deny the Lord that bought them r A particulari ad universate non valet consequentia W. I have Christ within me therefore I do not deny the Lord that bought me T. S. You do not prove your Major Here being silent T. S. Out of this place urged against him He that writ Ishmael and his Mother cast out even denyes the Lord that bought him but you writ that Book There the Major he further proved He that denyes Persons in the Trinity and calls him Dreamer and Conjurer who asserts them saying that a man who saith there be 3 persons in the Trinity shall be shut up with them in perpetual darknesse for the Lake and the pit that man is an Heretick even denying the Lord that bought him but you George Whitehead deny the 3. persons in the Trinity c. This Minor was proved out of the Book it self p. 10. the 3. persons thou dreamest of which thou wouldest divide out of one like a Conjurer all are denyed and thou shut up with them in perpetual darknesse for the Lake and the Pit Here Fox made a long Discourse against the Trinity T. S. I came not to hear you repeat a deal out of Paul Beast I came to dispute Fox Prove there be 3 persons T. S. 1. Joh. 5.7 There be 3 that bear Record in heaven the Father the Word and the Spirit and these 3 are one Thus If the Father Son and Holy Ghost be 3 He 's then 3 persons â— VVhile H. D. gibes at 3 He 's and the argument for three persons taken from the places he considers not that T. S. was necessitated to condescend to vulgar capacities who cryed out they would hear no Philosophy or School-terms but they are 3 He 's therefore Fox What mean you by 3. He 's T.
Vers 3. tells that the Law was weak through the flesh i. e. unable to justifie us in regard of our inability through corruption to fulfill it which were untrue if we were able It follows God sent his owne son to give what we could not attain by our own obedience to the Law And as for vers 4. it imports the end of Christs coming that the righteousnesse of the Law might be fulfilled in us not in our own persons but in Christs righteousnesse imputed to us as if inherent Danson asked Mr. Fisher whether Infants be in a justified state or no He answered there are but two states Justification and Condemnation Danson Before you maintained that our Justification was by a personall fulfilling of the Law and now you grant some persons to be justified who never did fulfill it personally here is a contradiction April 13. §. 4. DAnson undertook to prove our good works are not the meritorious cause of our justification from Rom. 11.6 And if by grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more of grace otherwise work is no more worke If justification be of works then grace is excluded for it cannot be of gift and debt in respect of us but grace is not excluded we are justified by grace therefore Again Rom. 10.3 For they being ignorant of Gods righteousness and going about to establish their owne have not submitted themselves to the righteousness of God for Christ is the end of the law for righteousness to every one that believeth The Apostle makes a distinction between our owne righteousnesse and Gods finds fault with them who neglecting Gods went to stablish their own and he makes our righteousness a personall conformity to the Law and Gods righteousness to be Christs made ours by faith you therefore are guilty who make your owne righteousness your justification Whitehead We do not make our own righteousness our justification but the righteousnesse of God made manifest in us Danson Yesturday you did assert our good works are the meritorious cause of our justification Whitehead We witnesse to the righteousness of God according to Phil. 3.9 Not having mine own righteousnesse which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Danson The righteousness which is of Christ and of God by faith is called Christ ver 8. That I may win Christ and how he our righteousness As Christ was made sin for us by imputation So that the Apostle by his own righteousness understands his personall conformity to the law and by Christs that in Christ made the Apostles by faith Whitehead You make two whereas the righteousness of Christ is but one Danson The righteousnesse which the Apostle calls his owne was it not Christs and yet that was never in Christ as the subject and Christ had an inherent righteousness of his own Here are two righteousnesses the one for our justification the other for our sanctification Whiteh Are we not justified by Christ within us Danson By Christ without us Whiteh Then by another Christ and so two Christs Danson Christ within us is not his person but his operations the cause for the effect and therefore it follows not that we make two Christs So that when I deny Justification by Christ within us we deny it by that righteousnesse in us whereof Christ is the Author Whiteh I prove our sanctification gives us a title to the inheritance Acts 20.32 To the word of his grace which is able to build you up and to give you an inheritance Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot refer to grace or if it did grace intends not sanctification but o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Fisher Tit. 3.7 That being justified by his grace it is the same with washing of regeneration and renewing of the holy Ghost vers 5. Danson Grace there is meant of the favour of God manifest in the giving of his son imputation of righteousnesse and acceptance in him Whitehead Rom. 4.3 Abraham believed God and it was counted to him for righteousness Here faith is the cause of our Justification Danson Formerly it was we are justified by a personall conformity to the whole Law and now you will prove that a conformity to a part will suffice Again the Apostle doth oppose faith and workes Now if faith be considered as a worke there is no opposition and does not that opposition exclude faith as a work And is boasting excluded in justification by faith as a work Rom. 3.27 Where is boasting then it is excluded by what Law of workes nay but by the law of faith And Chap. 4.5 to him that worketh not but believeth For the Text the act is put for the object as if it had been Christ whom his faith layd hold on was imputed for righteousnesse but that faith is imputed instead of personal righteousness or as the meritorious cause I utterly deny § 5. April 19. Q. Whether the Scriptures are the word of God Mr. Fisher IF you mean by the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing we deny it Danson We meane the matter contained whether that be our rule of faith and life Fisher There are severall books which are as much a rule as those in your Bibles 1 Cor. 5.9 I wrote to you in an Epistle Here you have an Epistle of Paul before what you call the first Danson You should have proved that mentioned was intended as much for our rule as those in our books Fisher If written to the same end then it was intended as much but it was therefore Danson I deny the consequence Sermons private religious discourses have the same common end yet Scripture our only standing rule the other as they agree therewith Fisher What character have you of this Epistles being a rule that the other wants Danson Do you know it is extant Fisher No. Danson There is a distinction God hath reserved these for our use the other not Fisher Col. 4.16 And that you likewise read the Epistle from Laodicea a book you have not but we have Danson All that was written by holy men and preserved for our use is not therefore our standing rule then the discourses of holy Ministers left in print but what is the title of that Epistle Fisher The Epistle of Paul to the Laodiceans Danson The place you bring sayes not an Epistle to Laodicea but from But to the quest Whether the books commonly called the Old new Page 28 Testament were appointed by God for a standing rule of faith and life Fisher There is another therefore the Scripture is not it Gal. 5.16 This I say then walke in the spirit in and by the spirit there is our rule Danson That phrase notes the Principle not the rule Fisher You suppose the Letter antecedent to the Spirit whereas the Spirit is antecedent and none can walke in the Letter till in
Apostles until the raising up of Gods own feed out of the earth to stand a witnesse against wicked murderers and persecuters of the Saints and true Church of Christ Quest Whether the first day of the Week be more holy then any other of the Week Answ All the dayes of the Week as the Lord created them are holy unto the Saints who are redeemed from observing dayes and months and times and yeers These things are expresly asserted and subscribed Joseph Frice Now what shall we say to these things q 2 Thess 2 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possible that ever such things could be entertained as truth were not that executed the Apostle speaks of being given up to strong delusions to beleive a Lie 2. Shall they be hearkned to by them that have received the gospel Is it not another Gospell r Gal. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they bring 3. Can we look upon these dark and ungodly Tenents as light leading to more godliness greater perfection is the broad way to Hell the narrow way to Heaven 4. How can these men be received and bid God speed but we must be partakers of their evil deeds s 2 Joh. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were they minutiora small differences the strength of Charity might bear them but surely these horrid tenents that overthrow foundations and practise of them wast the conscience and destroy godlinesse are intollerable and the least Love and Zeal to God and Christ and Souls of men can never beare them CHAP. 7. Of Sundry Blasphemies against God and Railings agaist his Ministers FOr their tongues are set on fire of Hell as James phrases it and they have not withheld setting their Tongues against heaven and to bring railing accusations against the Messengers of the most high a little of this is too much the Christian Reader will be quickly weary of it and therefore we shall not be long 1. Of their Blasphemies Perfect Pharisee p. 3. Affiâ—med by George Fax and J. Naylor before witnesses who attest 1. Sauls errand p. 58 Lancaster Petition 1. That they are equal with God as holy just and good as God himself Pardon me if here my pen fail me who can tell what to say to such blasphemous saying Humility is a sign of grace such pride of the fulnesse of iniquity the Angels in heaven vail their faces but these impudent Creatures Devils incarnate dare outface heaven and vie with God there is but one step higher to affirm that they are above God but certainly if God give not repentance to such wicked wretches they will be below the worst of Heathen for they may not be called Christians Ford and Fowl Ans to Speed Atkinsons sword of the Lord. Houghill and Burrougs Ans to Reeve 2. That the being of God is not distinct from them that are begotten by him ignorant creatures that scarce know any thing that is thus to prate concerning the being of God of which the wisest and holyest men know rather Quid non sit quam quid sit what it is not then what it is 3. That the nature and glory of the elect differ not from the nature and glory of the creator for the elect are one with the creator in his nature enjoying his glory Neither knowing God nor themselves the finiteness of the creature nor the infinitenesse of the Creator because God speaks much of the onenesse and greatnesse of their glory therefore can there be none but identity of nature and equal participation of glory quoad omnia in every thing they may as well confound all and say the creature is the creator that the cause is the effect and effect the cause that a thing is from another and that thing is it self they have not only lost their Religion but reason pride ignorance hath made these men more equal to the Devil then God and indeed they almost say as much in totidem verbis in so many words 4. That God is not distinct from living creatures 5. That the Soul is a part of the Divine essence 6. That there is no distinction of persons in the Deitie Perfect Pharisee pag. 6. at the end of the gag p. 14. Is it not railing against father Son and Holy Ghost to say these 3. shall be damned shut up in perpetual darknesse for the lake and the pit as you say in your Ishmael p. 10. l. last Notwithstanding the expresse naming of them in Scripture 2. And their peculiar properties 3. As likewise attributing to every one of them those things which are only effected by a God 7. That Jesus Christ is God and man in one person is a lie whereby they run themselves upon extreams either with old Hereticks as Paulus Samo satenus Arius c. or making him instead of one Lord Jesus Christ two with Nestorius or confounding the divine and humane nature denying the Deity making a mixture with Eutychus and Dioscorus c. 8. That Christ was a man had his failings for he distrusted God on the Crosse Gilpin p. 2. quam bene conveniunt How well these things hang together 1. They must be equal to God Christ but a man r Heb. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. They perfect but he a sinner Which besides that it makes 1. him uncapable to save is 2. diametrically contrary to the word he was made like to us in all things sin only excepted Perfect Pharisee p. 8. 9. That whosoever expects to be saved by him that died at Jerusalem shall be deceived when Christ unlesse you beleive that I am he you shall dye in your sins w and Peter neither is there under heaven given any other name * Act. 4.12 Fowl and Ford against Speed H. Clarke in his Description of the prophets p. 9. whereby we may be saved x 10. That singing Davids Psalms in English Meeter is to sing the Ballads of Hopkins and Sternehold King James his Fidlers and to sing them is to turn them into Lies and Blasphemies They would disannul the duty of singing they accustoming themselves to howling and roaring contrary to that of James is any merry let him sing Psalms y 2. Neither can they sing David Fr. Gawler See Antichrist in mab by Mr. Miller p. 7. Psalms in Davids Language 3. Neither are they able to judge how well or how ill they are translated but are ready to speak ill of what they know not 11. that that word 1. John 1.8 If we say we have no sin we dâ—ceive our selves was spoken by the carnal man It stares them so in the face they would fain out-face it and so overturns their Doctâ—ine of being without sin that they would willingly overturn it and will venture upon calling the Apostle a Carnal man rather then themselves should not be thought perfectly spiritual 12. For our giving forth Papers or printed Books it is from the immediate eternal Spirit
of God and for the simple ones sakes as we are moved by the immediate spirit of Christ to write to teach to exhort or to put in Print Truths Defence p. 104. How then comes it that Gother son Ep. 4.5 is fain to write against others of his own and call to them to recall their Tenets and repent 13. All their Railings Cursings and Blasphemies they Father on the Holy Ghost and make them to proceed immediately from the eternall spirit of God in them as may appear 2. Of their railings at Ministers and slandering of them Only whatever they say is little in respect of what before and there can be no wondring at their Blasphemies against Men when they have thus opened their mouths against Heaven and if they have done these things to God himselfe no wonder if such to his Servants but to speak their language with which they often salute the Ministers That they are of the Synagogue of Satan Hel broke loose p. 35. and know nothing of God but are enemies of God being guided by the spirit of error without amongst dogs whose humility is fained a Their hearts they know that their Sermons are fleshly fancies b And they Q. for real flesh and conâ—urations dirty miry doctrine a stinking puddle that their hearts are filthy deceitful c That 's right seeking praise from men d They have little from you that they are scandalous e VVhat all Scandalum acceptum Be sure to say enough Muse as they use following the wayes of Balaam and Cain worse then Simon Magus knowing nothing of the life of the Gospel that they are Heathens wallowing in the mire and filth of the flesh on whom all the plagues of God are to be poured blind guides proud Baals Priests f The best that ever he had I hope Lyars Blasphemers h They Q. not guilty enemies to Christ Jesus Murtherers Sorcerers Whore-mongers children of disobedience greedy dumb Doggs Witches Antiâ—hrists Antichrists Marchants Robbers Deceivers Ministers of the World i VVorse then themselves Conjurers Devils of a Serpentine Nature a brazen faced Bâ—ast Covetous Idolatrous Priests Thieves Divelish Priests Priests of the world Foxes Ministers of Antichist proud Pharisees envious malicious Priests Aegyptians Sodomites Gog and Magog a seed of evil dâ—ers children of the Devil blind Watchmen Backbiters Railers Seducers Taskmasters of Aegypt devouring Lyons Firebrands of Hell Sons of Belial I shall but adde here one passage for all Naylor against Baxter p. 30. Thou askest if it will be for the peoples profit to despise their Teachers and Guides I say you who have despised Christs commands to set up your own Lusts and Pride Covetousnesse and false-Worship must be despised and when such Guides are discovered then shall the people profit when they come to be guided by that Spirit God hath given to every man to profit withall which you will keep them from as long as you can that you may fill up your measure and wrath come upon you to the uttermost being captivated by the Devil Son and Body the God of this world having blinded your eyes so that the Gos el is hid from you and you lost setting up the Letter instead of it having denyed the light and erred from it are got up into hardnesse of heart imprisoning beating making havock like rude Beasts what ever the Devil did where he reigned so do you being the head of the Serpent which Christ is come to bruise as he did in his own person so he is the same brood who now are found in the same bloody plots against the seed of God So Princed worse then ever any seeking the lives of others for practising that in life which your selves will preach in words for Money such a generation of raging Beasts was never yet in the world who seek to devour on every side you and who departs from sin is your prey the greâ—test deceivers that ever yet come now when you come to be revealed who would have believed that you who have had so many millions of pounds for reaching people to forsake sin and now if any declare that he hath forsaken it and is set free you preach it down as the most dangerous eâ—ror that ever was Full of Slander empty of Charity and who can ascribe this but themselves to the good â—piâ—it of God Enough ne quid nimis surely they are angry and I am apt to think the Miniâ—ters have hit the Devil in them a sound rap of the nose that makes him to roar so loud But yet they are not altogether foolish there is some wit in their anger though it be but Serpentine 1. Hereby would they alienate the Peoples affections from them The end of their railing without end present them so ill that the people might get no good by them 2. To get esteem and gain by what others lose they would by this be thought exceeding zealous none like them for God Christ and Souls truly had they kept in their poyson when they vented all this they might have been better thought on but to be so evill themselves while they are making others so is not politick 3. To prepare the Ministers for more to exercise them with their tongues that they may better rye their hands this is but a paper of Devils set on your heads before your bodies be brought to the stake but might I advise men should first stop their Eares secondly bridle their â—ongues thirdly shun their company and fourthly let them be branded for hideous Blasphemers notorious Railers CHAP. 8. A short account of a dispute at Cambridge Aug. 1659. between three eminent Quakers and one Scholar AUG 25. T. S. of Chr. Col. returning home from Saint Johns Library saw George Whitehead preaching in the Quakers The Quaker diâ—armed Pref. common meeting House b Over against Sidney Col. when Whitehead had done he confuted his Doctrine but considering how apt filly women were to be misled he sent the following to the Maior hoping to reclaime in the end his c The Majors Wife who it seems was then a Quaker Whereas George Whitehead delivered first that they are not Hereticks second teach no other but what Abraham and Christ and thirdly said that the Scriptures are not the Word of God I am ready at any hour or place 1. to prove these false 2. to make good my Arguments lâ—sts used against him 3. That it is a sin for him to preach or any such or for any to hear him Chr. Colh T. S. The Major sent for Whithead who before him wrote 1. That we do not open a door to Heresies 2. That we are not Hereticks because 3. We do not teach any Heresie d So it is a signe 4. We walk not in the steps of Hereticks 5. That the Bible is not the Word And this he would maintain e Quantum potuit against T. S. at what time and place the Major should