Kingdome And Luke 20.21 Christ thanks his Father that whilst he hid the secrets of the Gospel from the Scribes and Pharisees he revealed them to others Whitehead Luke 17.21 The Scriptures say the kingdome of God was in them Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i. e. the preaching of the Gospel Hubberth John 1.9 Christ enlightneth every man Danson Every man that is enlightned or some of every nation kindred tongue and people Hubberth The Scripture saith every man Danson The phrase hath a restrained sense Heb. 2.9 Christ tasted death for every man when he died but for a certain number Vers 10. In bringing many sons to glory Hubberth Then thou denyest that Christ died for all Danson Yes Whitehead 2 Cor. 5.14 If one died for all Danson It is spoken of Converts whose sanctification was the end of Christs death and for whom Christ rose and who therefore did rise with him Qu. 2. §. 2. Whether in this life the Saints attain to a state of perfection and freedom from sin HVbberth 1 John 3.9 Whosoever is born of God doth not commit sin Danson It cannot be meant of freedom from sin but either 1. There is an Emphasis in sinne meaning some sort of sin 1 John 5.16 There is a sin unto death or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a trade of sin thus the Saints sin not Again it must be meant of all Saints born again and then none such sin contrary to 1 John 1.8 If we say we have no sin we deceive our selves and this is spoken of such as vers 3. are said to have fellowship with the father and his son Fisher b 1. A Minister 2. an Anabaptist 3. now a Quaker hath been at Rome Read vers ult If we say that we have not sinned we make him a lyar The born of God should lie if they did deny themselves to have sinned before the new birth Danson Vers 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the latter were to be understood of sins proceeding the former is de presenti Whitehead Phil. 3.15 As many as be perfect Danson 1. It is used in a comparative sense in reference to others lesse 2. Oft in Scripture perfect is put for upright 3. Phil. 3.12 the Apostle denies himself yet perfect Fisher Psal 119.1 Blessed are the undefiled in the way they also do no iniquity v. 2. Danson The phrases are hyperbolicall David otherwise excludes himself from blessednesse his wish vers 5. and other passages in the Psalm shews he was not free from sin Fisher Luke 1.6 And they were both righteous before God walking in all the commandements and ordinances of the Lord blameless Danson 1. How doth it appear that righteous before God is meant of perfect inherent righteousnesse 2. That blameless is meant otherwise then comparatively Phil. 2.15 Blameless without rebuke in the same sense may Luke use the phrase Phil. 3.6 Touching the righteousness which is in the Law blameless When a Pharisee i. e. in respect of others as Luke 18.10 Not as other men are 3. Zacharias is at this time guilty of unbelief Luke 1.10 Because thou believest not my words Fisher No such thing of Elizabeth Danson Your argument is from the phrases and if applicable to him guilty then they will not argue her to be free Danson Eccles 7.10 There is not a just man upon earth that doth good and sins not Hubberth If meant as thou wouldst then Christ was not just Danson Christ was God as well as man the place excludes any meer man Fisher The just man spoken of is not on c Doctor Sublimis earth for he is redeemed from the earth and in the Revelation he is said to be a dweller in heaven Whereas the wrath of God is said to come on the inhabitants of the earth Danson Can you possibly thinke that the just mans being in heaven in respect of disposition and affection and in Christ excludes his locall abode on earth Hubberth Heb. 12.23 Spirits of just men made perfect spoken of them to whom the Apostle writes Danson The Apostle sayes we are one body with them in heaven the spirits c. Quest 3. §. 3. Wheher our good works are the meritorious cause of our justification FIsher Contraria contrariorum ratio our evill works are the cause of our condemnation therefore our good of justification d Surely he was now newly come from Rome Danson We deny the consequence because our evill works are perfectly evill our good but imperfectly so any one evill is a violating of the Law and deserves its penalty but any or more good works not the fulfilling it Again our evill and good works are not absolutely contrary the one being perfectly evill the other imperfectly good malum ex quolibet defectu bonum ex integris causis Esay 64.6 All our righteousnesses are as filthy rags Lastly our good works are due and so cannot merit our evil violate the Law Fisher I prove the consequence from Gal. 5.18 But if you be led by the spirit you are not under the law Whence if they who are led by the spirit are not under the Law then the leading of the spirit is the meritorious cause of their not being under the Law but they who are led by the spirit are not under the Law Dans This is no proof of the consequence you should have proved there is par ratio for the merit of evill and good works and the leading of the Spirit is an effect not a meritorious cause of not being under the Law that is obliged to its penalty Fisher 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified but you are justified in the name of the Lord Jesus and by the spirit of our God Here the Corinthians are said to be justified by the spirit Danson I might say perhaps the clause should be referred to sanctification thus but ye are sanctified by the spirit of our God or else justified by the spirit may be meant of the spirits application Fisher Rom. 8.2 The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Now 't is the same law of the spirit of life that is in Christ and the Saints Danson The Apostle asserts the holinesse of mans nature as a work of the spirit conforming it to the Law to be the meritorious cause of our freedom from sin and death but not that which is in us but in Christ It is true the same spirit is in Christ and the Saints yet doth not the spirit conform us fully to the Law nor if it did were that conformity the merit of Justification Fisher Read Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walke not after the flesh but spirit This place says the righteousness of the Law is fulfilled in the persons of the Saints Danson
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
cause but do the work which God had given them to do The Senate to prevent a sedition appointed the Evangelicks and the Anabaptists to meet in a publick Conference and there Rotman betrayed the good cause and disputed contrary to his preaching condemning the baptism of children as impious and execrable But he was so well opposed by a worthy Divine Hermannus Basilius that the Senate was satisfied and concluded for the Truth and the Teachers Anabaptists were sentenced to be banished Who when they alleadged that they could not sâ—fely travel through the Bishops dominions the Senate obtained a safe conduct for them gâ—ve them mony for their journey But they being resolved before not to go away lay lurking among their Sectaries which increased so fast the mean people of the Town being seduced every day and strangers flocking to the Town continually in great troops that the Magistrates fearing lest the Anabaptists should drive the Evangelicks out of their Churches kept all the Churches shut up but one In this distressed case of their Church and State the Lantgrave of Hesse sent them at the request of the Senate two Divines Theodoricus Fabritius and Johannes Melsingerus But the last seeing the deplorable face of businesses in that place and fearing his own danger returned home Fabritius remained and among so much contradiction discharged the part of a worthy champion of Jesus Christ till the Anabaptists having got the upper hand thrust him and all the Evangelicks out of the City And to set a bound to the unlimited extravagancie of the Anabaptistical spirit he composed a book of Common-prayers with the Form of administring the Sacraments and performing other Ecclesiastical duties and it was published by the authority of the Senate There was also another worthy Divine Peter Wirtem who having been silenced by the Anabaptists was now by the Senate and people allowed to preach again But he was no Preacher for the new brethren they turned him out of office presently at the instigation of Rotman who soon after provoked Fabritius and his colleagues to dispute Fabritius accepted the challenge and the Senate appointed a Conference naming some learned and good men to be the Umpires But Rotman and his brethren fearing the Touch began to find exceptions and devise shifts to avoid the dispute whereby they lost much credit among the people To wipe off that stain they took a more compendious course One of them faining himself seized with a Prophetical spirit ran through the (e) No new thing City crying Repent and be baptized again else the wrath of God will fall upon you This stirred the people and many ran also with him crying the sâ—me words Many of the simpler sort were rebâ—ptized for fear of the wrath of God and many more for fear of the wrath of men (f) Interest their God For this crying and running through the streets ended in ransâ—cking the best houses and laying violent hands on the owners Then many that lay hid before came forth and rushed into the Market place crying out that all that were not rebaptized must be killed presently as Ungodly and Heathen And seizing upon the Town-House and the weapons therein they began to domineer as in a conquered place The Evangeliques on the other side gathered themselves in a place called Overwater and took many of their enemies and both the sides were fortifying the places where they stood Three dâ—ys they stood thus without doing any great harm one to the other till giving hostages on both sides they fell to a composition That every one should enjoy the freedom of his Religion and all should go home and live in peâ—ce This tumult was towards the end of Decemb. 1533. Anno 1534. But this composition gave but time to the Anabaptists to strengthen their party for Rotman and Bernard Knipperdoling the most stirring of that faction sent letters to the Towns of Osnburg Wesel Corsweld and Warendorp of which the tenour was that God had sent an holy Prophet (g) They that have least oft pretend most to Munster who spake wonders and shewed the right way to Salvation That if they would leave their houses and come to Munster in all haste they should get ten times more then they left at home and with the spiritual wealth get all worldly riches (h) If sinners intice consent you not Prov. 1.10 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These fair promises drew all the scum of the neighbouring Towns to Munster the poorest and idlest sort liking that Religion well that maketh all men alike and all goods common and puts down those Laws and Magistrates that refrained their licentiousness In a short time the City was full of strangers and vagrants thâ—t looked upon the City as a Land of Promise where they must take a new plantation and expulse the Canaanites At their comming the richest of the Town being frighted thought it their safest course fairly and quietly to give them place and without noise withdrew themselves out of the City The Anabaptists seeing themselves strong ran to Saint Maurice Church and burnt it with all the houses about it pillaged all the Churches defaced the Cathedral depopulated the Convents and Colledges and burnt a fair great Library belonging to the Fryers And for the final exploit drove all the Evangeliques out of the City but some few whom they mistook for Anabaptists crying Get hence all ye wicked else you shall all be slain And with such a violence they put them out that some women great with child miscarried in the tumult In this banishment the grieved Citizens suffered double persecution for being turned out bare by the Anabaptists they were taken by the Bishop (i) In extremis nulla salus who the day before had encamped before the City and by him used as enemies some were in danger to have lost their heads as the worthy Divine Peter Wirtem who was saved by the mediation of the Lantgrave of Hessen This forced the rest of the Evangelicks to stay in the City though there was little choice between staying in the frying-pan or leaping into the fire And now the Anabaptists being Masters of the City began to order their new State for though they were enemies to all Superiority and Order yet necessity and Nature it self forced them to elect some Superiours of their own They made two Consuls Knipperdolling and Kippenbrok and twenty two Senators or Aldermen that had the Civil power The Prophets were to rule matters of Religion under which name they governed Church and Common-wealth (k) In ordine ad spiritualia Bell. for all civil matters were brought within the compass of Religion and Conscience and whatsoever a Prophet said to be revealed unto him past for Law The most famous of these Prophets was John Matthias a Baker of Harlem who was in effect a perpetual Dictator in Munster that made Laws and changed them after his pleasure By him was the foresaid Order made His chief
and everlasting righteousnesse is wrought in him and said If they had known the Father they would him also Qu. Whether he were the King of Israell Answ Thou hast said it and he hath no Kingdom in the world but reigneth in the Father Q. Are you the Lamb of God in whom the hope of Israel stands Answ That if he were not his lamb he should not be thus sought for to be devoured and that the hope of Israel stands in the righteousness of the Father in whomsoever it is Q. Why came he in such manner into the City Ans It was for the praises of his Farther and he might not refuse any thing moved of the Lord and that their Father commanded them to doe * They will not worship men with putting of the hat but take worship from men as is due only to God it Q. Whether as he rode from Glossenbury and Wells some did not spread their cloathes on the ground before him and sing Holy holy Ans He believed they did Qu. Whether he had a wife Ans There is a woman the world called his c Very probable he did not own her his wife p. 10. wife October 27. Dorcas Erbury one of his Disciples was examined before the Magistrates of Bristoll Quest Why did you sing holy holy c. before James Naylor when he rode in Answ She did not but they that did were called to it by the d The God of this world that rules in the children of disobedience Lord. Q. Is James Naylor the holy one of Israel Answ He is so and she would seal it with her * Goodly confessor bloud Qu. And is he the onely begotten Son of God Answ He is the onely begotten Son of e She speakes plain God Qu. Why did you so honour him as to pull off his stockins and put your cloaths under his feet Ans Because he is the Lord of Israel and worthy of it Q. Do you know no other Jesus the only begotten son of God but him Answ I know no other Sauiour but f Poor Woman him Q. Do you believe in James Naylor Ans I do believe in g Whether may not a poor soul be missed him Q. What Name do you give him A. The son of God Q. VVhat do you call him usually A. I am commanded to call him Lord and Master and to serve h Where is that command written the very light within conscience will shew a sinful man not God p. 11. him Q. Hath Naylor raised from the dead A. I was dead two dayes he laid his hands on my head in Exeter Gaol and said Dorcas arise Q. Jesus sits at Gods right hand and shall judge the world Doth Naylor thus A. Naylor shall sit at the right hand of the father and judge the world The Magistrates sent to a Parliament man a copy of these Examinations and upon Report to the House a Committee was chosen to take notice of it and a Messenger sent for Naylor p. 6. The Magistrates sent Naylor for London 10. November with four Disciples of his Stanger and his Wife Martha Symonds and Dorcas Erbury Upon the 15th the Committee met in the painted Chamber and had Naylor in Examination Q. Did you reprove the Woman for holding the horse bridle A. No but I spake to them about it and they said they were moved of the Lord to it Q. It is laid to your charge you did assume to your self the faiâ—est of ten thousand A. If any spake it to that of the Father in me I dare not deny for its beautifull in whomsoever begotten Q. Do you own that of being that only begotten son of God A. I am the son of God Q. Do you own being the King of Israel A. I have no Kingdome in this World but a Kingdome I have Q. Do you own the title King of Israel Prince of peace A. It is but one and that of God born in me is the King of Israel Jesus Christ is the King of Israel is manifested in me and I own Q. Have any called you the Prophet of the most high God A. I am a Prophet of the most high God Q. Is then that worship due to you which was to Christ A. If they did it to the visible they were to blame but if to the invisible that worship is due to me according to my measure as was due to Christ Q. then you say that worship was due and to that which you call the invisible in you to you as was given to Christ at Jerusalem A. Yea. Q. (i) They will not give civil worship but take divine is not this divelish pride How many weeks have you fasted without bread A. Two or three Q. Did you live without any food all that time B. Yea. Upon the fourth of December report was made to the house on the fixth he was brought to the Commons-bar where having his Examination taken before the Committee read unto him and asked whether things were thus he answered yea and denied not any part thereof Whereupon the house agreed on the matter of fact and adjudged it horrid blashemy and he a grand impostor and deceiver of the people and ordered him close prisoner p. 13. After 8 or 9 dayes debate on the 16 of December it being carried that the question for his death should not be put the house Voted his punishment that upon the 18th of December he stand in the pillory two hours in the new palace yard with a paper of his crime on his breast Naylors punishment and then presently to be whipt by the Hangman to the old Exchange on the 20 to be put in the pillory for two hours before the exchange and then bored through the tongue with a hot Iron and stigmatized with the letter B in his forehead afterwards by the Sheriff of Loud to be conveyed to Bristol there ride through the City on a horse with his face to the tail and then publickly whipt through the Town and by the Sherâ—ffs of Bristoll to be conveyed to Bridewell in London there to be kept close prisoner from company pen inck and paper kept to hard labour and not to be released till further order December 17th he was brought to the bar to receive the sentence on the 18th the sentence in palace yard executed upon the indisposition of body and a petition of some for respite upon that account the rest of his sentence was deferred for a weeke p. 16. On the 23 of December there came neer about an hundred men with a petition for the remitting the rest of his punishment delivered in by Mr. Joshua sprigge k A Worthy man and subscribed in the first place by Col. Scrope the petition being not like to take they made their addresse to Oliver Cromwell as follows p. 17. Sheweth that your petitioners having out of tendernesse to the good cause of our spiritual and civil Liberties concerned in