Except ye eat my flesh and drink my blood ye have no life in you And this is his Supper in eating of which the creature hath life in himself Therefore fly from idolatry I speak unto wise men judge what I say the cup of blessing which we bless is the Communion of the blood of Christ and the bread which we break is the Communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread 1 Cor. 10.14 15 16 17. For the bread of God is he that came down from Heaven and giveth life unto the World John 6.33 Then said they unto him Lord evermore give us this bread and Jesus said unto them I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst John 6.34 35. I am the living bread which came down from heaven if any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will give for the life of the world v. 51. But the Jews could not belive this neither can this Priest but saith we own feâ—ding on Christs flesh but deny his Supper and so as blind as they But by the life which we receive in eating of his flesh and drinking of his bloud are we manifest to be of those that feed at his Table and cannot have communion at the Table of Devils as the Church of God could not 1 Cor. 10.21 Again He saith that we own baptism with the spirit but deny baptism with water I answer Who come to the baptism with the spirit into one body they are come to the one baptism which the Saints witnessed not laying again the doctrine of baptism which waâ— several but witnessing the one the substance of the other which was necessary to salvation so all those things in which the substance was signified whether circumcision or water is not denied in their time and place when the obedience in them was from the command of the spirit and not from tradition but people now in the ignorance of God and his ways take up things by tradition being both out of the command and out of the substance and such deny the substance where it is witnessed as for this Priest Clapham he hath never ministred water baptism as it was ministred when it was a doctrine from heaven for there is not one in all his Congregation that had first received the holy Ghost nor believed in Christ before he baptised them with water and so both the substance and the figure is denied in him so that in that in which he would accuse another without ground is he upon good ground found guilty And as for denying to give thanks that is false for we are bound in spirit to give thanks always to the Father who hath made us meet to be partakers of the inheritance of the Saints in light and whether we eat or eat not we give God thanks and this we are come to witness to pray without ceasing and in all things give thanks for so is the will of God concerning us and in us is it fulfilled and we sing with the Spirit and with understanding also but such take Davids conditions which waâ— made manifest unto him in the sure mercies of the Lord to him and sing his deliverances whose soul is yet in the pit and sing his prophesies who never knew the spirit of prophesie in themselves and say they have roared all the day long by reason of their sins when as they have roared all the day long in fulfilling their sins and iniquities and for the scorners to say they have no scornful eye and for the proud to say they are not puft in mind such singing we deny which is without the Spirit and without understanding also For light is sown for the righteous and joy for the upright in heart so to the light with which Christ hath enlightned every one that cometh into the world I speak which tends to uprightness of heart and unto holiness without which no man can see the Lord those things which are reprovable are made manifest in the Liâ—ht and that which doth make manifâ—st is light which all who be out of it is in darkness and know not whether they go nor what they profit as many now in these days being kept from the light and gate of truth by the doctrines of men and so never come to read in the Lambs book of life which first all must come to know the vials poured forth upon the earth upon the Beast and his works and his sear which is found standing in all them who be from the light they be enlightned withal But the hour is coming and now is when all they that be upon the face of the earth may see the appearance of the Son of God and may receive his power in the measure which his Father hath given them to receive him in therefore every one who comes to see with the light of the Son of God enter into thaâ— which you see to be of him and out of that which you see to be of the World that so the everlasting righteousness and peace you may possess in your obedience to what is made manifest that you may come to see and favour the things of God from those things that be of the World and as every one walks in the light you will be as a sweet smelling sacrâ—fice unto the Lord and knowing and feeling the power of â—he Lord with it the everlasting door vvill be opened and the vvell-springs of life to the feeding of the plants of God with the uncorruptible food which is every word which proceedeth out of the mouth of the Lord vvhich vvill be received as that of God in every particular is kept single Again The Priest in his 3 4 5. Section saith That we deny the doctrine of the Trinity and that we hold equality with God and the soul be â—ne being with God and corrupt the doctrine of justification Answ. For a Trinity of persons there is no such docâ—â—â—ne in the Scriptures neither the vvord three Persons nor Trinity and so three distinct one from another eternally as he hath held forth saying Christ is the eternal Son of God distinct from the Father eternally and the Spirit is distinguished from the Father and the Son eternally This is a Tradition of men taught for a doctrine but no doctrine and in denying of that vve do but deny Claphams tradition but as for the Father Word and Spirit which bear record in heaven these three are one and vvas never separated eternally for Christ in the days of his flesh vvhen he vvas in the vvorld said I and my Father are one and said I in them and they in me that they may be one as we are one John 17.11 22. and so this doctrine of the unity of the Father Word and Spirit
his folly but our judgement in this is known he that can receive it let him and the belief of the wicked we shall not beg In these things we are approved of God and in the denial of all false imitations and who is he that shall condemn In the 14 th Head concerning Prayer Concerning prayer we do not contradict the scripture in our practâ—ce J.S. is the lyar herein who hath made it a subject to treat two leafs upon for praying in the spirit and by the spirit and in publick and private too we own and do practice as is known to thousands our Enemies can witness for us and according to the scriptures too and not contradicting to it any way But this is the offence against him at which he is troubled that we should deny the prayers of the Pharisees or of such who are in the steps of the prayers of the Pharisees viz. who for a pretence make long prayers and stand praying in the synagogues who are out of Christs and the Apostles Doctrine and the prayers and practices of such we do not deny according to the scripture which saith the sacrifices of the wicked are abomination to the Lord and they shall receive greater condemnation who make long prayers for a pretence as it is manifest concerning many in this genetation and against the praying of the Hypocrites and of Hirelings who pretend to pray in love to souls when as if they had not a great sum of money from the people would not pray among them but seek a place to pray at among such who would give them money and hire and this praying is for a pretence and we do deny it in publick and do not offend God herein though we vex J. S. hereby because some wil not worship the Beast and bow a hat off while he is praying in an idols Temple which he complains of in J.P. though he himself that prayâ— hath a cap on and he confesses himself not wicked mens prayers are accepted publick or private and here he hath condemned all his own praying who confesses he is wicked and sinful and his heart is old and lying let all take notice of this which if he had not confessed it it is sufficiently proved Then why shall he ever hereafter be offended seeing his prayers are not accepted according to his own confession if any tell him so or declare against his praying and before any can truly pray they must receive the Spirit of the Father and them we know who are not led by the Spirit of the Father them and their prayers are to be declared against by the Saints and are condemned in the sight of God And J. S. saith If this counsel be followed viz waiting in the Light till the Spirits leadings be known it makes known nothing of publick Ministers Church-Officers Baptism Lords Supper publick order of prayer nor of Christ as Mediator nor of the Spirit of promise c. The Light that every man hath makes manifest nothing of this he saith he in this is a lyar and as landerer of the people of God who are led by the moving of the Spirit in the Light of the Word Christ Jesus that lighteth every man and owneth the publick Ministry of Christ which is received by the Holy Ghost and Church and Baptism and Christ as Mediator and the Spirit of promise and all these things all the Saints upon earth who have the spirit of Christ shall witness against J.S. herein to be a lyar of the Light and Spirit of God and so is a transgressor and his wickedness may largely be laid open but the least of the children of Light may see his folly and madness who also lyingly saith that Quakers they nourish up people in the Light that every man hath which is the Light of Christ Jesus in opposition to Scripture-Light This is also utterly false and a lye and the Author proved to be of the Devil for the Light of Christ leads up in the fulfilling of the Scripture and not in opposition to it but by his lightness and lyes he is made manifest to be a deceiver of the people and so take thy own words in thy conclusion to thy self thou art he that is alienated from the Scripture and from the Spirit of God also by thy lying spirit of contradiction which is manifest in thy Writings In his 15. Head concerning singing We do not contradict the Scripture herein again thou art a lyar but singing with the spirit and with understanding we own of such as are redeemed out of the World and are not of the World but singing of David's experiences sung in the World by such who are of the World this singing we do deny as it is practised in this generation in Rhime and Meeter in a vain multitude of people where all or most of them do dishonor God in singing Davids words which themselves are out of the life of and in a life quite contrary singing the Law of God is dear to them and that they exercise themselves in it when every moment of time they are exercised in wickedness and cast the Law of God behind them and thus singing lyes and that which is not true to them yet in the Name of the Lord. Other Reasons many may be given why we deny singing in this form and manner and way as singing is practised in this generation but this instance is sufficient to all honest people but cavillers mouths are not soon stopped not by the truth And all J. S. professes as to maintain this manner and practice of singing are all impertinent he proves that the saints sang and were exhorted to it but what is this to the purpose to prove the World must sing who are unconverted which singing we oppose onely and not the saints singing in 〈◊〉 spirit who are moved to it by the spirit O thou lyar Wherâ—fore dost thou say To be against singing Davids words by the World in Rhime and Meeter as we do is contrary to Eph. 5. Col. 3. doth these scriptures hold forth any such thing let the Reader try as that Davids experiences may be sang in the World in Rhime and Meeter nay they do not and so thou art a lyar on the scriptures to be taken notice of and marked for a wrester of the scriptures and in this we have often declared our minds by words and writings that poetry and J. Hopkins and T. Sternolds brain-invention we have denied yet Davids Psalms wâ— have owned and do own them as they were given forth by the spirit of God and not as they are perverted and added and diminished to such a compass of syllables as they are now in practice and thus I have given you a further testimony for and against singing wherein we deny it and wherein we own it and so leaves his muddy stuff and so counts it not worth raking in onely a lye or two or more he is proved in as the Reader may take notice also of
thee withall to guide thy mind into the fear of God to the Light of Christ in thy conscience I speak which if thou hearken unto it it will lead thee out of pride and lust and envy and will bring condemnation upon that nature thou hast lived and acted in that is out of the fear of God and hearkening to this Light in thy conscience it will direct thy mind to God and draw thy mind and affections out of earthly things and the pollutions of the world by which thou art defiled thy mind and conscience is defiled by lust and unâ—leanness lusting after earthly things and the flesh is defiled by that mind â—hat wallows in the Earth Now minding the Light in thy conscience Christ hath enlightned thee withall thy understanding will come to be enâ—ightned to see the deceipts and the blind Guides which have led thee â—rom this Light in thy Conscience which should exercise it and lead thee â—o go to fear him and to be taught of him and will lead thee from the â—eachings of man which keeps thee in thy sins and draws thee from this Light in thy Conscience which convinceth thee of sin and lets thee see sin â—nd evil and all ungodliness and will bring thee to deny it and lead thee 〈◊〉 repentance and so thou wilt come to know Jesus Christ which gives â—epentance and remission of sins and then thou wilt deny Priest Sherlock â—nd all that generation of Priests who saith in thâ— 32. page of his Book â—hat Christ was a person not capable of Faith and Repentance And here I â—o charge him in the presence of the living God to be a lyar for he is â—he author and finisher of faith and he preached repentance and gives repentance to his people And he denies the knowledge and understanding the Apostles had and yet saith he preaches the same Gospel pag. 10. And saith That external Tongues Arts and Sciences gives them to understand the meaning of the Gospel p. 11. And saith That the spirit causeth fleshly fruits p. 22. and saith That to understand the Doctrine of God they must use the light of distinctions p. 54. and saith That Religion is the Art of Arts p 86. And saith That Prayer in all the parts and species thereof is a means to fetch down the holy spirit of God p. 144. When as the Saints said the Spirit taught them to pray and that they prayed with the spirit and with understanding Now to the Light in your consciences I speak which will let you see these lying Priests and blind guides which have deceived you so long and kept you blind and ignorant So all people cease from them and wait upon the Lord for teaching A lover of the Truth and a witness against the deceit and deceivers and a lover of the souls of all people and that righteousness might be established was I moved tâ— write this Richard Hubberthorn Quest. 1. WHether your Gospel be the same which the Apostles preached And if it be why go you to Oxford and Cambridge when the Apostle saith the Gospel that he preached was not after man neither was he taught it by man Pr. Thy answer is You preach the same Gospel the Apostles preached but do not attain the knowledge and understanding of this Gospel by the same means Rep. Here let all people see what wooden stuff this is How can you preach the same Gospel and have not the same knoâ—ledge and understanding If it be not by the sâ—â—e knowledge and understanding it is not the same Gospel for the spirit oâ— understanding is but one and from this Spirit of underâ—tanding thou hast cleared thy self Pr. And thou sayest You ought not to depend upon any such immâ—diate Revelations from Heaven as the Apostles had Rep. Here again thou hast cleared thy self from the Spirit thâ—â— gave forth the Scriptures who deniest immediate Revelation from Heaven And here thou hast denied thy self to be anâ— Minister of Jesus Christ for no man knows the Son but the Father and he to whom he is revealed And thou that deniest immediate revelation thou hast denied the Son of God and hast shewed that thou hast not life for he that hath not the Son of God hath not life And therefore we deny such Schools as Oxford and Cambridge where the rudiments of the world are invented And abundance of filthy words are in the Answer to this Query that are not worth mentioning Qu. 2. Whether you can give another meaning to the Scriptures than they are Or whether the Apostles did give the meaning to them when they spoke them forth yea or nay And if they did what need learned men give the meaning of them Pr. And in thy answer thou sayest The sence and meaning of the Scripture is involved in it Rep. Here thou wouldest make people believe Christ were in the Letter who is the substance that gave it forth and was in them that spoke it forth for the Scripture doth declare another thing of God and Christ it doth not declare God and Christ is in the Letter but here it is that fools might appear blind and such as thou sayest learned men must give the meaning to the Scripture Pr. And thou sayest That Christ took a Text and that Philip took a Text. Rep. O thou enemy and slanderer of Christ and the Apostle Did they take Texts to get money with them and to lie a quarter of a year or half a year in a Text Christ came to fulfil the Scripture and the Apostle shewed how Christ fulfilled the Scripture and came to fulfil that which the Prophet spoke The Scribes and Pharisees were learned men and they could not open the Scriptures Peter an unlearned man he opened the Scriptures Pr. And thou speakest of standing up in a Pulpit of wood Rep. In the time of the Law when they read it there was a Pulpit of wood to a particular people to whom the Law was given but Christ said Go preach the Gospel to every creature And Christ cryed wo against them that had the chiefest place in the Assemblies And here thou art one of them that would be under the Law and would have a Pulpit of wood and pleadest for thy learning that the Scribes and Pharisees were in which is to no purpose who saith the kernel of the Nut is in the shell and that comparison thou bringest to make people believe that the Life is in the Sâ—riptures and so the poor people are groping in the Letter to find life there when the life was in them that gave it forth Pr. Thou speakest of flying to God by prayer Rep. Yet thou deniest the Revelation from Heaven which the Saints were to wait for the Revelation of Jesus from Heaven and this makes all you blind guides to stumble because you have not the life which gave forth the Scripture which now is made manifest to the children of God Qu. 3. Shew me by the Scriptures who ever was made a Minister of
Son of God and immediate miraculous revelation and sayest there is no need of any such qualifications now therefore doth all your Teachers shew forth your railing and slanders but these things we wave for God will give you you lyars your portion who hath not the same knowledge and understanding that the Apostles had and here thou hast shamed thy mother that is adulterated from the Apostles life Pr. Our gifts are from the spirit of God though studied for with these means that are outward and moral c. Rep. Here I charge thee to be a Lyar in the presence of God the gift of God is a free gift it is not studyed for nor is it gotten by moral means and if it were studied for and found in outward means then it were not a free gift and here thou hast made it manifest that thou knowest not the gift of God for it is not him that wills nor him that runs but God that shews mercy So thou blasphemer for shame blush Pr. No man can be wise without the spirit of wisdom nor knowing without the spirit of knowledge so no man can pray as he ought without the spirit of prayer p. 71. Rep. In thy answer to the first query thou sayest you do not attain the same koowledge and understanding of the Gospel as the Apostles did then if thou have not the same knowledge and understanding it is all deceit for in thy own words thou sayest you cannot not pray without the spirit knowledge and understanding and thou sayest you do not attain the same knowledge and understanding the Apostles had then thou hast not the same spirit of love to pray withall and thou sayest you cannot pray without the spirit yet thou goes and tells people of a Gospel and hath not the same knowledge and understanding the Apostles had therefore thy knowledge is bruitish Jer. 10.14 Psal. 92.6 Psal â—9 8 Pr. That we may according to the Catholick Faith worship one God in Trinity Rep. For these things which thou tells people of there is no Scripture as Catholick Faith and Trinity and of three persons Pr. The second kind of the holy Spirits impressions on humane souls page 78. Rep. There is no Scripture which speaks of humane souls for the soul thou knows not who art a murtherer with thy Deity stuff who would dit up the way from God but praises be to the living God who hath given his sons and daughters eyes to see thee and all your Deity stuff which you imitate who are whoredomed from God but the Saints of the most high God do sing over it and you halelujah to God who witness their souls redeemed And there is abundance of stuff in that Book which thou calls the discourse of the Spirit which is not worth mentioning and abundance of lyes and slanders but them we pass as knowing the author of lyes from whence they come is for destruction And in page 95 thou speaks of Timothy studying for his gift Did he study for his gift or for the proving of it and dividing of the word aright but he did not study for it for the gift of God is a free-gift And in another place thou speaks of the blessing of God being upon your studies but I say the curse of God is upon your studies who have not the same knowledge and understanding that the Apostles had and so preaches another gospel Pr. And most blasphemously to profess and boast of an equality with God p. 66. Rep. Thy boasting is excluded without in thy generation and thou art excluded from the life and mind of the Apostle who said Let the same mind be in you that was also in Christ Jesus who being in the form of God thought it no robbery to be equal with God Phil. 2.5 6. and this thou calls blasphemy and so thou hast shewed what spirit thou art of contrary to the Apostle Pr. And for our new sect of Enthusiasts had they the spirit of God as they pretend abiding in them and speaking in them c. Rep. All pretences and sects are denyed where the Spirit of God dwells though with thy generation such was ever called so And that is thy own who hath made a discourse of the Spirit and here thou art clearly from them that the Spirit of God spoke in and did abide in them which Spirit of God did descend into their hearts which Spirit God hath given to every one to profit withall and the Spirit of the Father speaketh in you saith Christ Mat. 10.20 take no thought and in many places thou art speaking of a study and blessing a study Here thou art contrary to Christ who saith Take no thought and art of the Devil And here I charge thee to be one of them that Jeremy speaks of who speaks a vain divination of thine own heart Pr. As here Angels are Spirits and the souls of men are Spirits but God is not a Spirit as they are Spirits pag 57. Rep. This is confusion for Christ said God is a Spirit and they that worship him must worship him in spirit and there thou art raced out to be without the doctrine of Christ. Pr. 'T is the very ground whereupon this last upstart crew of Quakers build all their resolutions and strange fanatick opinions and heresies even that which they call the light within us whereunto we must only give ear pag. 112. Rep. O thou impudent God will make the an example thou lying spirit Is the Light which Christ hath enlighned every one withall that comes into the world a strange fanatick opinion which one he loves it and the other he hates it and he that hates it it is condemnation Here thou art against Christ and the Apostles for the Apostle did exhort the Saints to take heed unto the light within them untill the day dawn and the day-star arise in their hearts O thou Lyar did the Prophet cal the truel light a deceit of the heart or is the light of God a false vision Christ Jesus which doth enlighten every one that comes into the world which is witnessed among the Quakers and he that walks in the Light shall have the Light of Life and thou that hates this light speaks a divination of thy own brain and a lying imagination and with this Light of Christ thou shalt be condemned thou blasphemer who calls the Light of Christ heresie and fanatick opinions but here thou dost but fill up the measure of thy Fathers who calls this Light which is Christ in us Heresie p. 113. To all you Readers of his Book I speak to the Light of Christ in you which if you love it it will bring you to weigh and comprehend his words and if you walk in it you shal have the light of life and you that hate it it shal be your Condemnation when the book of Conscience is opened you shal witness that I speak the truth to every one of your souls R. Sherlock thou bids them beware
they would not come unto him that they might have Life Joh. 5.40 and not because his light in them was not sufficient for these Jewes did for a season rejoyce in the Light which if they had continued in would have led them to the knowledge of the Father and of the Son as those of understanding sees in those Scriptures which thou hast asserted and so thus in all thy Arguments to manifest thy Ignorance of the Scripture and of the Light instead of charging mens guilt of disobedience thou charges the light of Christ to be insufficient for they that did love and receive the light which Christ had enlightned them withall to them it was given to know the Mysteries of the Kingdom of Heaven but to those which did hate reject and count it insufficient those things from them was hid and their rejection was the cause of hiding those things and not the light and this may answer the most of thy Arguments and let thee see how thou stumbles because thou hates the light which should discover unto thee both the cause of knowledge and of ignorance and the ground from whence they both arise In many other of thy Arguments thou proves nothing thou intendest but accusing falsly the Quakers as in the 15 16 17.21 22. Arguments where thou saist That they forbid People to seaâ—â—h the Scriptures in those words page 48. Christ saith Search the Sâ—riptures Quakers say no but look to the light within you and that their opinion makes a supposed light within each man a safe rule and guide to each man and is erronious Thirdly That the opinion and praâ—â—ice of the Quakers are evil in making every man a Teacher and makes neealess the Teachers set by God for the work of the Ministry Fourthly That their Opinion is impious and that they make it uâ—necessary to pray for the Spirit to enlighten mens Eyes iâ— the knowledge of God Fifthly That their Opinion is pernicious which makes man to lean to his own understanding be wise in his own Eyes and in his own conceit and that they bless men in following their own light Sixthly That the Quakers place all their Godliness in following their own supposed Light Ans. The ground of all those Arguments is false and every particular thing herein charged against the Quakers is false for they have not denyed thaâ— men should search the Scriptures neither hath their Opinion and practice made every man a Teacher Neither is it their Opinion that it is unnecessary to pray for the Spirit to enlighten mens eyes in the knowledge of God but do pray for it and for our Enemies so far that their eyes may be enlightned that they might see their own darkness and then they would not so falsly accuse uâ— of things that we never affirmed but was always contrary to and we never made any man to lean to his own understanding but do turn men to Christs light which lets them see their own understandings which is false and bringâ— them to the true understanding of Him whom the Father hath sent into the World which brings them from being wise in their own eyes and in their own conceit neither do we blesse men in following of their own light but we say they are bleswd who follow the light of Christ and walk as he walked and see never did place any Godlinesse in following our own supposed light but in Christ who hath really enlightened us do we place all Godlinesse and all are ungodly that do not walk in his Light but hate and despise it and falsly accuse those that walk in it but well may they accuse us to be erroneous and impious for walking in the Light vvhen they have accused the light it selfe to be but lust and imagination but in this they know not what they do and therefore we pray to God to forgive them And whereas again we are chargâ—d Page 47. to make the coming of Christ into the World to be needlesse and uselesse by saying that he hath enlightneth every man that commeth into the World that charge is contrary to the Truth for in this we make hâ—m usefull and needful to all people Christ was as a Light in the World and as a Teacher to the Saints of Old and to Moses who bore his reproach and to the Prophets which prophesied of him before that in the fulnesse of time he appeared in the similitude of sinfull flesh of which appearance the Apostles were witnesses and so to preach him as a Covenant to the Jews and as a light to the Gentiles before he so came into the World was not an Error much less now when he is come and hath so appeared for us to say that he is the true Light which hath enlightened every man that cometh into the World that every man thtough him might beleeve is not an error but is the way to Salvation And whereas several other Arguments is made upon false grounds as that the supposed light in a man may lead him into a way whose end is death this only belongs to thy selfe thou art guilty of it for the true Light would have led thee to have spoken Truth and to have accused no man falsly and would not have suffered thee to have opposed by plain contradiction Christs Words nor to have perverted the Scriptures in making them a ground for thy false Arguments and so that Argument against thy selfe stands and that thy supposed light leads into a way whose end is Death Again thou saist in some of thy Arguments If every man have a light sufficient to guide him then there needs no transforming nor renewing nor putting off the Old Man nor should be no foolishness nor need of a Rod of correction nor need any train up a Child in the way he should go nor need not learne Childrens Literature or good manners and other things of the like Nature Ans. This is as if thou shouldst say that Christ is come into thâ— World to Teach to Redeem to Renew and to Restore and to Reâ—orm and to do all these works in them and for them but they need not believe nor obey nor Worship nor put off the old Man nor Pray nor Preach nor Learn because he is sufficient as to all those things but this we say though Christ and His Light be sufficient to lead men to the Father and that though thiâ— Light do shine in the darknesse and convince man of his evil deeds yet his mind must be turned unto it to obey and follow it which is that only which leads to the Father but though Christ become a Light into the World and be sufficient and a safe guide yet none comes to the Father by Him but those that believe follow and obey his Light and do put off the Old Man with his deeds and be renewed in the inward of their minds and do deny conformity to the World and do hear him in all things and learn of him so this our Doctrine shall
A Collection OF THE SEVERAL BOOKS AND WRITINGS OF THAT Faithful Servant of GOD Richard Hubberthorn Who finished his Testimony being a Prisoner in NEWGATE for the Truths sake the 17 th of the 6 th Month 1662. And I heard a voice from Heaven saying Blessed are the dead which hereafter dye in the Lord even so saith the Spirit that they may rest from their labours but their works shall follow them Rev. 14.13 LONDON Printed and are to be sold by William Warwick 1663. TO THE READER THe glory of the everlasting God and the Light of his powerful Truth hath so far appeared and is so effectually manifest in our day that the veil of darkness is removed from off the hearts of thousands who have received the love of the Truth as it is in Christ Jesus the everlasting Light and the life of the righteous and ugright in heart who walk in the way of the Lord and many thick clouds of darkness and error which have darkned the minds of people are dispersed by the arising and shining forth of the Sun of righteousness and the visitation of the day-spring which hath dawned from on high blessed and praised be the name of the mighty God who hath raised up unto himself a royal-seed to bear testimony of his Name in righteousness against which no weapon formed shall prosper Albeit this seed hath been largely tried and persecuted by the seed of enmity and evil-doers and sons of Belial who have made it their work to seek to obstruct the work of the Lord by persecuting his servants and reviling his faithful witnesses and reproaching and blaspheming his living â—ruth and way even till a line of confusion is come over them and they have split themselves against the rock and the stone which the builders have rejected which is exalted and set over them all And now as for these Priests and Professors who â—ave so much busied themselves in opposing and gain-saying â—he Lord's people called Quakers and those righteous Prinâ—iples and Doctrines held forth by them the work of these opâ—osers is come to nought and they have apparently missed of â—heir ends and exspectations and they have wearied themselvs â—or very vanity and they and their work is manifest to the â—ation and the folly of it in a great measure after they have â—rought forth their cause and produced their strong Reasons â—as they have esteemed them which the truth and Spirit of understanding in it's Witnesses hath evidently confuted and brought to nought And how hath shame and dishonour and Contempt in the eyes of all sober and Indifferent people come upon many of our oppressors and Adversaries the Priests and professors who after they have been striving and contending against our preaching up and vindicating the Light of Christ in every man Joh. 1.9 Rom. 1.19 and perfection and freedom from sin as attainable in this life to such as believe in Christ who is manifest for that end 1 Joh. 3. they themselves who have opposed and withstood these truths are turned into grosser darkness and confusion then ever many being turned from their pretended Reformation Covenant and Directory now to complain with the prophane that they have done those things they ought not to have done and left undone those things which they ought to have done and there is no health in them and so now they cry Lord have mercy upon us miserable sinners or miserable offenders c. as in their divine service so called which formerly they exclaimed against who now are turned to it So as it 's come to pass upon them as upon the false prophets and hireling priests of old Night is unto them the Sun is gone down upon them and the day is become dark over them and the seers are ashamed and the diviners confounded for there is no Answer of God nor vision unto them many of whom have preached and prophesied falsly against us and of our overthrow tilâ— they are overturned themselves Micah 3. and many thaâ— have been as emâ—nent Leaders overseers and tall Cedars amongst the outside and form all professors of our times arâ— fled as the hireling that cares for himself more then the flock and their mouths are stopt and they ready to hide themselves when those they account wolves devourers anâ— superstitious persons comes amongst their flocks manifestinâ— that they are not true shepherds nor built upon the Rock Chriâ—â— Jesus for their profession will not abide the storms nor enduâ—â— the Winter so as much of our work and controversies wilâ— such our Antagonists is over for they were the highest aâ— most contentious against us where the Truth and power â— God first appeared amongst us to gather us out from â—mongst them unto Christ the true shepherd and when they could have â—he Magistrates and powers of the earth on their side as to prosecute for them and to feed them with the wages of unrighteousness and maintain them in Balaams way And now the righteous testimony of the servants of the Lord liveth and remains as upon Record against the unrighteousness and falshood of such and in particular the faithfull testimonys and true evidences given for the truth and held forth by that faithfull servant and follower of Chrâ—st and brother and Companion in the work of the Gospel R. Hubberâ—horne Concerning whom I hearing that some have taken in hand to Recollect as many of his Books as they could to be Reprinted it is in my heart by the spirit of the Lord and in true love to his truth to signifie these things in short to be annexed unto them for the sake of the world and such as knew him not having had more conveâ—se with him and experience and knowledge of him then many others had 1. That he was a true and faithfull Instrument in the hand of the Lord in his day for the turning many from darkness to the light and from error to truth First by informing instructing and admonishing people to the light of Christ which appeareth and shineth in the hearts and consciences of the children of men and against the darkness pollutions falfe ways professions and worships of the world c. Secondly by preaching and holding forth the new and living way the substance and end of figures and shaddows which many in the darkness of apostacy have been Doting about and the true saving knowledg of God and his Son Jesus Christ within his people to become their Wisdom Righteousness sanctification and redemption and in which they come to experience the justification of life according to the Witness given by the primitive saints Christians and true witnesses of Christ. 2. And the gift of God bestowed upon him the saâ—d R. H. was very pretious honorable clear lives with us in our Remembrance hearts thereby he was made a faithfull Contender for the living faith which was once delivered unto the saints which stands in the power of God worketh by love giveth the Creature victory
over the world purifieth the heart and maketh man obedient and faithfull unto Goâ— as he lives in it till he hath fought the fight of it and overcome his spiritual enemy power of darkness which hath led man from his Maker into sin and transgression so as the gift of God did largely shew forth it self in the said servant of Christ by opposing and renouncing Errors stopping the mouths of and many times convincing gainsayers 3. And though his bodily presence and his speech to some seemed weak and contemptible yet we can in the truth bear witness that he was a man both of a solid spirit and quick understanding and delivered weighty things in his ministring as were felt by such as were unprejudiced who were impartial sober and staied in their spirits and the innocency and uprightness of his life and conversation so many have a certain knowledge and can give their testimony thereof that I shall need to say little as to that and he labored for peace unfeigned love and unity in the Truth amongst people witnessing against that spirit and those things in any which would either make division or cause offences or stumblings in any thing contrary to the Gospel of peace and salvation wherein the mystery of the everlasting and true fellowship consisteth and he truly preached the Cross of Christ and true judgment to such spirits as would live in a form and notion of Truth out of the life power and true obedience who though they may profess great matters in words and strain after high things in the carnal comprehension yet are but in the state of such as were dead as unto whom the Gospel hath in judgment beeâ— preached that they might be judged as men in the flesh buâ— live according to God in the Spirit as that follower of Christ and Minister of righteousness R. H. hath held forth who walked in his integrity to the Lord and â—â—tained his first love and habitation in the truth being over all such changeable spirits as would lead from it into any ways or things tending to be get prejudice division or offences in the minds contrary to thâ—â— pure love which stands in the living unchangeable Truth Anâ— this I must needs say touching that man that I never felt more of the presence and love of God accompanying him theâ— I did in that time we were sufferers and conversant togetheâ— in Newgate before his decease And he viz. R. H. was taken away in a time of suffering and tryal for the testimony of a good conscience being in the year 1662. in which many of the Lords people were under persecution especially in the City of London for the exercise of their tender consciences in meeting together in the worship of God as the Saints and true Christians in the Primitive times did and diverse others of the innocent and faithful servants of Christ who were sufferers upon the same account in Newgate London laid down their lives for the â—estimony of Jesus about that time as he did being for the most â—art taken weak and sick in prison and as was judged by the most part their hard imprisonment and deep suffering being crouded together in great companies the hot season in prison â—nd in holes was the occasion and beginning of their distemâ—er and sickness whereon they died before they were discharâ—ed of their imprisonment So as he nor they did suffer nor â—ere taken away for any evil-doing or in wrath or judgment â—ut in the peace and love of God as to them-ward having paâ—iently endured and faithfully finished their course with joy â—nd fulfilled their testimony in faithfulness as seeing him â—hat is invisible having received a crown of glory and life â—hose memorial lives with us and is for ever blessed and â—hus the Lord hath many times taken away the righteous â—â—om the evil to come who through faith have received a â—â—od report and left an everlasting testimony behind them And now blessed are all they that in faith patience and sinâ—â—rity do follow the Lamb unto the end whithersoever â—e goeth â—hether it be through tribulations persecutions or what sufâ—â—rings soever for such are they that keâ—p their habitations 〈◊〉 the power and love of God and such overcome by the blood 〈◊〉 the Lamb and the word of their testimony and shall reign â—ith Christ as victorious Conquerors in his everlasting kingâ—â—m over death and darkness and the power of it and such 〈◊〉 abide in the love of the Truth and Faith of Gods Elect do 〈◊〉 and witness that seed which God will exalt over the earth â—â—â—ore which he will root out and overturn his enemies that his 〈◊〉 plant may take deep root and spread to the ends of the 〈◊〉 And so all friends who have received the love of the Truth and the knowledg of the life and power thereof wherein is immortality to the faithful and obedient Be valiant for the Truth upon earth and live in true love unity and peace always minding and folâ—owing those things which make for peace and feel the true and constant love and fellowship in the Gospel of peace life and salvation And so blessings from on high will fill your hearts and the glory of the Lord will be your rereward in the everlasting inheritance of life with the holy seed which will out-live all its enemies and remain when the enmity of the wicked and the seed of it is removed and gone So the Lord exalt his Name and Truth and promote his Kingdom over all that is contrary to himself that he alone may have the glory and preheminence whose right it is G. W. Waltham in Essex the 27 of the 11 month 1662. Epist. pag. 4. lin 30. for attained read retained pag. 5. lin 16. for so as he read so as neither he Reader this following Testimony was given forth by our dear Friend Edward Burroughs before he finished his testimony by death for the Truths sake which I thought fit here to insert RIchard Hubberthorne was born in the North part of Lancashire and was of very honest Parents his Father was a Yeoman of the Country and had a good Report of his Neighbours for uprightnâ—sse in all his dealings and Richard was his onely Son who was inclinable from his youth upwards to Religion and to the best way always minding the best things and following the company of good men and was never known to be addicted to vice or malignity nor ever following any evil course of life from his Child hood but fâ—â—red the Lord and walked uprightly before him and 〈◊〉 faithful according to the Light and knowledge received in all things and his natural disposition temper was meek and lowly and loved peace among men he was brought up with his Parents in good education according to the custom of the Country and in time of the late Wars he was disposed ro go into the Army and was in Scotland most of the time till the Land was reduced and he
Jesus Christ that was called of men Master In thy answer to this Query thou bringest the Prophets and Priests under the Law called Fathers to oppose Christ's doctrine Thou wouldst compare Oxford and Cambridge to such as the Prophets and Apostles yet thou deniest immediate Revelation from Heaven And here thou hast cleared thy self and Oxford Cambridge from the life of the Prophets for they had immediate revelation And so thou bringest many names as Pastors and Shepherds and Ministers and Apostles and Evangelists to oppose Christ's Doctrine who saith Be not you called of men Master So let all see if they be not under the delusion who say Master is a civil honor and so opposeth Christ's Doctrine Here thou hast shewed thou dost not believe For how can you believe that receive honor one of another and shewest that thou lovest it as the Scribes and Pharisees did and would not part with it and art in thy pride and vain-glory as the Scribes and Pharisees were who say that is a civil honor and respect which Christ cryed wo against And herv thou hast brought thy self and all thy company under the wo and Oxford and Cambridge in the state which Christ pronounced wo against and thou art judged with the same life that gave forth the Scriptures Qu. 4. Shew me by the Scriptures where ever the Ministers of Christ took Tythes of the people or Augmentations In thy answer thou saist The Priests under the Law received Tyâ—hes Rep. There was a time that they received Tythes they might not neglect them as denying their Tythes to the first Priesthood There was a time after Christ when he was sacrificed up that he was preached the unchangeable Priesthood Heb. 7. then the Priesthood which received tythes was denyed therefore the wo is come upon thee and all thy generation who receive tythes according to the changeable Priesthood Here thou hast shewed thy self without judgement and rhe love of God and the wo is come upon thee and all thy generation who receive tythes and hold up the changeable Priesthood and so deny Christ come in the flesh They that preached the Gospel who lived on the Gospel denied the changeable Priesthood who received Tythes but for shame you Ministers of Oxford and Cambridge stop your mouths for they must be stopt do not you sue men at the Law and imprison men for Tythes And here you shew you do not preach the Gospel for it will not maintain you for them that preached the Gospel lived on the Gospel There thou thief art taken who hath gotten the Apostles words who art for judgement Qu. 5. Shew me by the Scriptures and what Scripture have you which speaks of the word Sacrament which you tell the people of and deceive the simple Pr. And in thy Answer to this Query thou art confused First thou sayest there is no Scripture for the word Sacrament and yet thou sayest Christ commands it and yet thou sayest there is not such a word in Scripture Rep. Here thou which addest to it hast brought thy self under the plagues and wo. And here let all who are in the Light see if thou art not a deceiver who deceives thy soul. I charge thee again that thou knowest not Christ for thou deniest immediate revelation so thou knowest not his commands nor dost not obey them for none know the Son but to whom he is revealed And here I charge thee to be a deceiver and a deluder of the soul from the Lord. This is in reply to the answer of the fifth Query Qu. 6. Shew me what Scripture you have which speaks that the Apostles sprinkled Infants Thou bringest the Scriptures as Christ saith Suffer little children to come unto me and forbid them not for of such is the Kingdom of God And this thou bringest to justifie sprinkling Infants for circumcision outwardly was a type of circumcision inwardly So thou hast not a word in the Scripture to maintain it but thou ramblest up and down and perverts many Scriptures in which there is not such a word for it And here I charge thee in the presence of the living God to be a lyar for Christ never commanded sprinkling Infants neither is it any Ordinance of Christ neither is there any example among the holy men of God that ever it was practised the plagues of God are added to thee Let all people see if there be any word for sprinkling Infants let the scriptures which thou bringest judg thee Luke 18.15 Jer. 15.6 Luk. 1.66.80 Act. 10.47 Here I charge thee with all these scriptures to be a lyar and they shall judge theâ— which thou hast brought for sprinkling of Infants let the Reader of thy Book examine the scriptures and find thee a Lyar and all thy dirty stuff which thou hast gathered from them is to be trodden under foot with the children of the Light who witness baptism and circumcision and new birth born again and all who are here do see thee to be blind deaf and a fool and there thou mayest read thy self Let all people see thee here who art without the life of the scripture who deniest immediate revelation from Heaven which the Apostles witnessed and the Prophets for without God thou art eternally I witness it Qu. 7. Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so In thy answer to this query thou bringest the Apostles words which said pray alwayes to justifie standing praying in the Synagogues and having the chiefest place in the Assemblies which Christ cryed wo against And here I charge thee to be a false Prophet who puts no difference betwixt the Apostle and the Pharisees though he said the Temple which Solomon built him it was a house of prayer Christ said there should not be one stone of it left upon another when Christ Jesus was witnessed Stephen for witnessing him was stoned to death And here thou hast shewed thou hast no judgement and errs not knowing the Scripture And as for Christ's whipping them out of the Temple read thy self to the Light in thy Conscience I speak and so all thy praying before thy Sermon and after as thou callest it in the Synagogues in the chiefest place of the Assemblies the wo which Christ pronounced against thy Fathers hath light upon the son thou who art found in the same place let Matth. 23. judge thee the life which gave forth these words the life of these words is upon thee and so all thy prayers are abomination to the Lord God in the state thou art in and the praying of the Saints who were moved by the spirit thou hast cleared thy self from for thou deniest immediate Revelation from Heaven and how canst thou pray and not with the spirit And here let all people judge and see what thy prayers are if thou be not in the state of the Pharisees who deny immediate revelation and to be one that is blind
God to be a lyar for the word was in the beginning before any tongue was and your Hebrew and Greek is natural and the natural man knows not the things of God and the world by wisdom knows not God Pilate was a worldly man and he had this original and the wisdome of the world and there thou art and there the curse is upon thee so here thou preachest another original then the Apostles did they preached Christ the fountain and thou preachest Hebrew and Greek that is thy original and thy father Pilate had that original which crucified Christ and set it over him and the scripture came not by the will of man Therefore it is not the knowing of it by Hebrew and Greek but by the spirit that gave it forth therefore all people take warning and cease from such deceivers and take heed to the light in your conscience which is the light of Christ to guide your minds up to God the Father of light and be not deceived nor wander not up and down after such who know not the truth but put Hebrew and Greek for the original which Pilate had which crucified Christ Jesus as you may read in Luke 23. All people may see thou art brought no further yet then thy father Pilate so all thy prayers we deny for there is nothing of truth born up in thy understanding who art led with a seducing spirit into delusions who saist the spiriâ— of life stirs up the flesh to bring forth fruits and thou that art in the flesh canst not please God And there thy spirit is tryed to be the spirit of error And a great deal of such stuff thou hast in thy answers to the queries which is not worth mentioning And this thou hast written to publish thy self that them that have a love to Christ their hearts may be turned from thee to God to see how thou hast uttered forth thy solly though with many fair glosses thou and such as thou art deceive the simple But all who are in the light do see thee and comprehend thee Something in Reply to the Epistle thou wrotest to the Lady BINDLOSSE TO her thou speakest of the doctrine and spirit and the holy Ghost Here I charge thee to be a lyar who knows nothing of them who deniest immediate revelation for thou who deniest that deniest the Father and the Son as in Matth. 11.27 Wherein goest thou about to exhort others who art in the condition thy self but art as Martha that would be serving If she do but take heed to the light which Christ hath enlightened her withall she will quickly see thy folly for the light which Christ hath enlightened her withall shall be her condemnation if she hate it and if she love it it will guide her into the way of righteousness up to Christ And there O woman is thy teacher and his condemnation And the Work which is brought forth in the North doth tâ—rment thee R. Sherlock and such as the Lord doth move to exhort or to speak such thou slanderest and dost accuse as tempting for thy slanders and reproaches the wo wil turn upon thee from God who is the Justifier of his children and with such Priests as thou art the righteous seed was ever hated as you may read throught the Scriptures If she that thou callest a Lady be grounded upon thy doctrine be a member with thee of thy body let her read thy answers to the queries the replies to them to the light in her I speak which is of Christ which will witness me and let her see thee and if her mind be guided by it it will condemn all her former practises of worship and let her see thy delusions And again thou art flattering the Lady and tells her of a discourse of the Spirit and these are thy unsavoury words who art discoursing of the Spirit but deniest it for thou that deniest immediate Revelation denies the Spirit In the Corinthians the Apostle said things were revealed to him by the spirit and all thy doctrines to be denied and all that thou speakest and thou art seen to be one of the evil beasts and slow-bellies whose mouth must be stopt And what dost thou tell her of growing up in the knowledge of God and stop the way for her to pass who deniest immediate revelation which the Apostle exhorted to And the Saints were to have the loins of their minds girded up as in 1 Pet. 1.13 And what hast thou to do to talk of Heaven or happiness who art a Beast in thy colours And so this is the intent that I have written this Reply to the Epistle which thou wrote to her thou callest Lady that she might with the Light of Christ in her see thy folly for to that I speak which is the Light of Christ which if she hate it it will be her eternal condemnation Something in Reply to thy Introduction Pr. NO age hath brought forth more pretenders to the Spirit of God than this wherein we live Rep. Let all people take notice if thou be not he that pretends the Spirit who hath not the same understanding and knowledge that the Apostles had and there thou art in the pretence who art blind and thy worship as thou callest it is thou dost not know what worse than it was at Samaria who art in the pride of heart And as thou sayest the Devil hath sown his crop and reapt his harvest and there thou art one of his servants sowing his seed and amongst the delusions as thou calst them for that is in thy generation which comes out of thy own bottle which now flows out what is within issues forth this is thy own condition who seducest the people The fire is kindling and the tares are burning which makes you wicked ones to cry out And so all Impostors and Blasphemers are in thy generation and you are ignorantly worshipping and your gross Idolatry which thou speakest of is your own and thou art a Murderer and understandest not what thou speakest of them and God thou knowest not who deniest immediate revelation from Heaven but onely what thou knowest thou knowest naturally as a bruit Beast which Jude speaks of And a great deal of stuff thou hast in this Introduction which is not worth mentioning If the Reader doth but read with a single eye he may see all thy confused stuff which is not worth naming And a great deal of stuff thou hast written in discourse of the Spirit and the Holy Ghost which thou knowest not what thou speakest of and of the Trinity which there is no Scripture for A Reply to an Epistle that thou wrotest to him whom thou callest Sir Robert Bindlosse THe Queries being sent to his house from Rich. Hubberthorn being his desire that they should be made publike and we do praise the Lord that deceit is brought to light And thou saist Perhaps some satisfaction might be given to those seduced wavering souls amongst you Truly I do
as for William Jenkins Priest in Black Fryars in London who put forth his Epistle for the vindication of Clapham's Book building his hopes upon it that it would be of singular service to the establishing of those that were wandering and against us now â—t is turned to the contrary for it is of singular service unto us for making your deceit manifest unto the people from your own principles and so those who consider the things therein published the answer to them wâ—l labor to find a better foundation to build their faith upon they will see that they have long enough taken your words for a ground of their faith which now the truth hath destroyed that so every one may be brought to the true Foundation him that hath enlightened every man that cometh into the world this is my desire to the Lord for those that read it that with the measure of God in them which hath no end but that God may be glorified they may both read understand then they wil see what the wisdom of God is hid from what it is revealed unto the nature of the fruit of every plant will be known for the fruit of the righteous is a tree of life and he that winneth souls is wise For this end have I written to cut off the occasions of stumbling from the weak that the way of life may be kept clear to all who desire to walk in it and in all them that come to the way of life to walk in it answering that of God in them is my labour answered and my reward received R. H. MY Kingdom is not of this World neither do I receive honor from men saith the Son of God John 18.36 who treadeth the Wine-press alone without the City Isa. 9.6 and of the people there is none to help him and the Government is upon his shoulders who is the Prince of the children of Light and none of the Rulers of the darkness of this World is any Officer in his Kingdom which stands in righteousness neither have they who be not guided with his Light any power from him eitâ—er to bind or loose in his Kingdom but they who be in his Light and in it walk who be the Saints of the most high God this honor have all they to bind their Kings in chains and their Nobles in fetters of Iron and they be in the power which is over the power of the Rulers of this World and such do witness Christ to be their Mediator between God and man even the man Christ Jesus 1 Tim. 2.5 who thought it no robbery to be equal with God Phil. 2.6 7. yet took upon him the form of a servant who said I and my Father are one and of him the Father gave record and the record that God gave of his Son is eternal life and this life is in his Son and this life is the Light of men with which all men are enlightened John 1.4 and he hath enlightened every man that cometh into the World He preached to the World with Authority that every man in him might believe and they that believe might not perish but have everlasting life in themselves and they that believed not in him who had enlightened them was condemned already and here was authority in his doctrine which the Pharisees had not in their doctrine Joh. 3.18 for they knew not the Light which Christ had enlightened every one withal which they that believed not in it were already condemned with it and so their doctrine stood not in that which did save and condemn and so it was not in the authority of the Spirit as the doctrine of the Teachers of the World is now out of the authority not turning people from darkness to light which if they do not believe is condemned already And a doctrine is crept into the World which is pernicious and damnable being against the Light and is with the Light condemned Of which sort is one Jonathan Clapham of Wramplingham in Norfolk whose violence and rage is such againâ—t the Truth that he hath not spared even the foundation of it having charged both the Father Son and Holy Ghost falsly as I shall make it appear And he hath also falsly accused the Apostle Peter and the Church of Corinth in his Book called A full discovery and confutation of the wicked and damnable doctrine of the Quakers But he haâ—h more discovered himsâ—lf than us and more confuted himself than us as will appear in that which followeth As first in his Epistle directed to the Protector the honor which God will not give to another than Christ hath he given to another from Christ and so denied the Power and Work of the Son of God as Mediator saying That the Magistrate is an Officer of Jesus Christ as Mediator in his Political Kingdom And he saith also in the same Epistle That the Magistrate must not be an Officer in the spiritual Kingdom of his Church To which I answer Christ hath not a Political and a Spiritual Kingdom for the Kingdom of Christ the Heir of God is but one which stands in righteousness My Kingdom is not of this World saith Christ John 18 36. Now Clapham confesseth That the Magistrate is no Officer of Christ's spiritual Kingdom of his Church Now to say that Christ hath a spiritual Kingdom and a Kingdom of Policy or Political Kingdom is blasphemy against the Son of God and wil be taken notice of by the higher Powers And to say That the Magistrate is an Officer of Jesus Christ as Mediator is blasphemy also for what Magistrate in this Nation or what Priest or people besides thee dare own any to be joined with Christ as Mediator Was there ever any such a thing heard from any that professe to know the Scripture to tell of Christ having a Political Kingdom in which the Magistrate must be an Officer but not in the spiritual Kingdom of his Church Then why dost thou so often in thy Book press the Magistrate to exercise his Power to defend the Church as thou callest it This thy confusion I lay open for the peoples sake that they may be wiser than their Teachers Again the Priest saith That Christ is the eternal Son of God distinct from the Father eternally c. And that the Spirit was distinguished from the Father and Son from eternity as in page 17. of his Book and that there is three Substances and but one Divine Being Ans. Here thou hast shewed thy self to be brutish in thy knowledge and to have no more understanding than a Beast which perisheth Therefore let all People take notice that Priest Clapham hath exhorted to try mens doctrines by the Scripture therefore by the Scriptures he is charged to prove any such thing as that the Son of God is distinct from the Father eternally or that the Spirit was distinguished eternally from both the Father and the Son Now this I also affirm that the Devil
he hath affiâ—med And again consider that Heaven is God's Throne and the place of his rest And whether God can dwell in the Heavens and have no unity with them with his own Throne and with the place of his rest And consider whether there was ever such a doctrine preached or believed among the sons of men from Abel unto this day there is no record of such a Doctrine neither in the Scriptures Histories Heathens Pagans nor others therefore it is now fit to be recorded or put in Chronicle that all may see what a doctrine is crept into the World and that all may see that Night is come upon all such Prophets that they have no vision nor knowledge of God nor his wayes And this is the man that hath set himself to oppose and gainsay the truth and is a daily reproacher of those that walk in it yet professeth himself to be a Minister of Christ and those whose hearts are upright towards God is he reviling comparing them to Papists Hereticks Scribes and Pharises Indians and such like but to none of those in these things before-mentioned neither to Scribe Pharisee Pope Turk Indian or Alcaron can he be compared for they have been all restrained by something of God in them from writing so blasphemously against God and Christ and the Holy Ghost the Soul Heaven and Union and the Saints as he hath done And so this is another Gospel than that which was preached by Christ and his Apostles and so by the Spirit of God to be accursed for ever And whereas he saith That the union between God and believers cannot be comprehended by the Saints here he charges a lye upon the Saints and speaks contrary to the Scriptures 1 Joh. 1.7 1 Joh. 4.15 1 Joh. 5.20 for the Saints did witnesse union with God here for he that sanctified and they that are sanctified were one they said they were of God and the whole World lyeth in wickedness as he is so are we in this present World they comprehend with all Saints the heighth and length and the breadth of the love of God while they are in the world Now whoever would have believed it that the teachers in England had been so blind or durst have spoken so contrary to the Scriptures they professing them so much to be their rule and learning so long and studying so much to get the Letter of them but now is found both out of the Letter and Life but now the day of God is risen in his peoples hearts and they are seen to be such before their books come forth and now that which they were judged to be before they published themselves in print comes forth that all the world may see that the judgment of God is true from his servants upon them and that all the Rulers of the Nation may see that such are not fit to be held up but be cried against and if any should by a Law give such the tenth parts of mens estates they may expect that by the righteous Law of God ten parts of theirs may be taken away and given to strangers so if any people maintain this doctrine they maintain that which the curse of God comes upon and if they come not out from it will be partakers of the plague And again as concerning Hell Clapham saith that men are not in Hell while they are upon earth And here is another lye Answ. The Prophet said while he was upon earth thou hast redeemed my soul out of hell and Jonah said Out of the belly of hell cryed I unto thee and so the believers doctrine was contrary to Claphams for they knew both heaven and hell while they were upon earth and a redeeming out of the one into the other by Jesus Christ. Again he accuseth Peter saying that he speaks of the divine Nature being communicated to the Saints but understands divine graces Answ. The Apostle doth not speak one thing and understand another as the Priests do for he speaks with the Spirit and with understanding and knows how to divide the word of God aright who spoke unto them that had escaped the corruption which is in the world through lust and knew what it was to be partakers of the divine nature but herein the wickedness of this Priest is manifest who would keep people from being made partakers of the divine Nature and would shut up the kingdom of heaven from men while they are upon earth Again he accuseth the Corinthians in the 33. page of his book to be the ancient Hereticks who were baptized for the dead Ans. Those who were baptized for the dead was no Hereticks neither did they deny the resurrection of the dead though Paul said How say some among you that there is no Resurrection of the dead yet he did not call those that were baptised for the dead Hereticks for those that were baptised for the dead and stood in jeopardy every hour did believe the resurrection of the dead and did wait for it and did not deny it as Clapham saith who hath proceeded on in his book with many of the like false accusations against us also but it is a small matter for us to be judged by such a one for herein is but Christs words fulfilled As they have done unto me so shall they do unto you for neither Christ nor the Apostles nor the Church of God hath escaped his accusation for Luk. 6.26 Wo unto you saith Christ when all men speak well of you for so did they of the false Prophets but blessed are you when men shall speak all manner of evil against you falsly for my names sake for great shall your reward be in heaven now though against us all manner of evil be spoken falsly in the Book before mentioned yet in truth do we stand out of it all and over it all and our accuser is found in the evil and vve clear And as for the 13. Sect. wherein he hath wearied himself for very vanity hath he proved nothing against us but against himself in which he hath said that we are enemies to the holy Scriptures and deny Christ come in the flesh also his death and resurrection and that we have said that Christs flesh perished and that we own not the man Christ in the Heavens as pag. 11. and chargeth us to say that he did not ascend into heaven is not at the right hand of God shall not come to judge the world pag. 12. Again Whereas Clapham saith we deny prayer the Lords Supper and Water-baptism and giving of thanks at meals and singing of Psalms Ans. This is false as his own writing and confession will witness against him which in a former Letter said that I prayed three times at one Meeting and now in this book saith we deny prayer Here confusion is grown into impudency and lyes are made his proofs Again he saith we deny the â—ords Supper yet confesseth we own eding on Christs flesh Now Christ saith
the sight of the bird Try all things by measure of the spirit hold that which is good A friend to righteousness I am and a lover of thy soul. R. H. IN thy former Book thou hast been proved to deny the Father Son and Spirit and denied that there is any thing in thee above nature And in this book also thou hast made it manifest to be guided only by the naturall senses and so to be sensuall having not the Spirit and so in this thy sensual wisdom without the Spirit of God thou goest about to prove us to be the Harlot and to be upon two dangerous designs the first by our Doctrine the second by the Sword First as from our Doctrine to prove it thou bringest four particulars as first that wee say That the peoples soules understanding and reason were carnall fleshly and unto condemnation To which I answer All people which hate the light of Christ as thou dost and set up reason and imagination to be their guide knows nothing above nature in them their senses are reprobate and their understandings darkened and their reason carnall and fleshly which is for condemnation with the light and to those that were sensual whose reason was carnall and flâ—shly did the Apostles minister condemnation as thou mayst read in the Scripture and yet that proved them not to be harlotâ— but their design in their Doctrine was to exalt Christ which is the true light and lighteneth every one that cometh into the World and our design is the same against which no inchantments lyes nor fals accusations from Priest or Atheists can prevail The second particular wherein thou would prove us to be the Harlot and our design to be dangerous is because we say That Christ lighteneth every one that cometh into the world And to this thou thy self in the fifth page of thy Book confessest to be a truth cleere from Scripture and that this light discovers to every one that will both good and evill and in the fourth page thou callest this particular That Christ hath lightened every one that comes into the World a pure truth and yet thou would make the people believe that we were the Harlot for holding forth the pure truth and so thy own breath as fire shall devouâ— thee And hereby the pure truth of God which we hold forth is cleared and thou broken to pieces by the stone upon which thou fallest But all the Atheisme and all the Priesâ—s doctrine cannot make the people so blind as to believe that holding forth the pure truth of God will make us to be an Harlot or our design dangerous and here thou hast manifested â—hy spirit that all may see what we are accused for and by whom being accused to be harlots hereticks deceivers and deluders blasphemous and dangerous because we hold forth the pure truth of God according to the Scriptures yeâ— so far hath God turned the wise backwards and made their wisdom foolishnesse that even our enemies and accusers are forced to confesse that it is holden forth to the pure truth according to the Scripture for which we are accused as T. Winterton hath done to his owne shame and confusion The third particular from which thou would prove us to be the harlot and our designs dangerous are in these words which thou sayest thou gathered from our Doctrine That whatsoever believers in this light it is as a fire and a hammer to break and consume all carnall lust and fleshly and selfish desires whatsoever that now they cannot sin Ans. Here thou hast gathered that which we have not strewen and in thy imaginations thou hast gathered thy evill thoughts conceiving of that which never was spoken from us as thou speakest it and now they cannot sin But this I say that he that believeth in the light and follows Christ who is the light shall have the light of life and shall never come into condemnation if he abide in the light which comes from Christ the Word which is as a fire and a hammer which where it dwels consumes all carnall and fleshly lusts And hereby it is easily known who have the word from them who have but the letter And whereas thou sayest that light is but to discover and not active at all here thou hast shewed thy self to be ignorant both of the light and of the Scripture which saith the light of Israel shall be for a fire and it shall burn up and devour his thorns and bryers in one day And this light was witnessed to burn and consume that which is contrary to it and whereas thou sayest that if we will be purged we must seek somthing else for light will not doe it I answer God is light as in 1 John 1.5 and Christ is the light John 8.12 and if God and Christ who is the light will not do it then what else must people seeke unto to be purged And again thou sayst thou deniest that light or any thing within man or without man doth or ever did so cleanse purifie and make perfect the souls of men and then thou addest to make up thy darke saying as that it were safe and convenient to allow them no other guide or director but the dictates of their own light spirit within them As for the latter thou mayst take it to thine own for we deny all those which walks after their owne whether thou call it light or dictates for that which is their own is darknesse and not light but those that follow the light of Christ and deny that which is their owne for his sake we owne And as for thy former to deny that light or any thing within or without man doth or ever did cleanse or purifie and make perfect the sons of men let all here take notice of thy Atheisme who hath denied Christ and his light either either within or without men to do it The fourth particular by which thou would prove us to be the Harlot and our designes dangerous is in these words That now the Scripture is no more a guide for us to walk by nor nothing without them but the light within them and that seeks after any other guide but that within him is in the flesh still Which words are thy one and was not so spoken by any of us But to thee I say that the Scripture which did foresee that which we now do see we owne to be one with the light which was before the letter and to be our guide in the way of truth and this guide is within us but by the Scripture letter without thee thou neither sees nor foresees the things which belong to eternal life which if ever any come to see it must be by the light of Christ within them and all who own this light and with it is guided cannot deny the Scriptures which was spoken forth from the light within Again thou wouldest accuse E. B. to be changing in his doctrine from one thing to another
do them professe and have the form power and effect of what we doe profess and so the mark of the harlot returns upon thy self which is to presume without the spirit The first mark her attendance the ignorant and the lewd Answ. If this be the mark of the Harlot try thy selfe for who is more ignorant than he that wants the infallible spirit as thou confesseth thou dost For this marke of the harlot thou cleares us from in the sixth page of thy book who there accuseth us of subtilty and in the 16 page of ignorance and so thou multiplies thy confusion and ignorance And for lewdnesse thou may own the guilt of that thine self for if thou were not both lewd and mad in thy divinations thou would not have so false accused those that have the spirit of God confessing thy self not to have it but that it is that thy folly may more speedily be made manifest unto all men that the Scripture upon thee may be fulfilled The sixth mark her kinred and that 's the Ranters which thou sayest is the mark of the Harlot Herein thou hast numbred thy self thy own testimony being a witnesse to it and thy guide which is thy naturall senses and corrupt reason knowing neither light nor spirit of Christ within and therefore no restraint thou knows from thy divers lusts but both the Ranters and thou in your sensuall liberty is found and by us you are both denyed for from that kinred we are redeemed and from all harlots marks The seventh mark is she is the youngest of all Harlots little above five yeares old Ans. If thou would prove us to be the Harlot from the youngness of years as little above five then thou must deny that which thou hast asserted against us in the 13. page for there thou would prove us to be false Prophets from those fruits that Christ spoke of Mat. 7.15 And if thou prove any thing against us from that in Mat. 7. then it is not from the yongnesse of years for that is above five yeares since so these confusions I return unto thee again that thou may see that blindnesse and confusion is the signe of the Harlot Now as in answer to thy Queries Query 1. WHether it be not lawful to presuppose things 〈◊〉 are not to find out the truth of things that 〈◊〉 And if so then c. Ans. It is not lawful for thee to intâ—nde into things 〈◊〉 thou hast not seen vainly puft up in thy fleshly mind 〈◊〉 that goes into things that art not to find out the truth of 〈◊〉 that are goes from God the Truth that is into a lye and 〈◊〉 presupposing things there is not lawful neither canst thou 〈◊〉 ought there for nought brings forth its like being gone 〈◊〉 God that is 2. Whether there had been any need of Christ's coming in the 〈◊〉 Adam had stood in his created estate Ans. Christâ—s coming in the flesh is that everlasting 〈◊〉 in which the Creation stands and in which Adam had his 〈◊〉 estate and so there was need of that which gave Adam 〈◊〉 being and recovery The third and fourth Whether Christ restored to believers any 〈◊〉 then Adam lost And whether there be any ground to believe that 〈◊〉 in this life hath more communion with God or are more pure or perfeâ—â— than Adam was in Paradise Ans. Art thou got above the Innocency in thy imaginations and hast the ground of thy belief to seek First come down out of thy imaginations that thou mayest feel the ground of Faith till then thou art no believer and thereby be led up into a perfect state to have communion with God in Paradise till then thou art not in that whâ—ch Adam lost and cannot understâ—nd an estate above nor believe it though it be told thee that which now enquires must lose its life ere thou come into Paradice God's secrets must not feed Serpents 5. Whether Adam in Paradise did not partake of that Light with which Christ lighteneth every one that cometh into the world Ans. The life of Adam in Paradise is the same that is the light of the World wherewith he lightneth every one that cometh into the World and of this Adam did partake in Paradise which gave him Light and Understanding which when he went into the selfish knowledge he became brutish and this is a witness against him 6. Whether this Light of Christ and all other Lights within man if any there be are not seated in the understanding and mind And whether all mens surest Light is not conveyed through the sences to the understanding And whether this will not more clearly appear if considered thae stopping of the current of the sences the understanding becomeâ—h totally dark as unto certainties it having nothing there to nourish it but imagination Ans. In this thou shews thy confusion with thy many lights but hast lost the knowledge of the true Light and so utters thy darkness first asks if the Light be not seated in the understanding and then asks if it be not conveyed through the sences to the understanding but the surest Light is conveyed by faith thereof born in the understanding and not by thy sence and to thy wits end that is carnal must thou come if this thou learn for the mysterie is held in a pure conscience and not in thy sensual understanding and who knows this hath their understanding enlightened by faith and not by the current of the natural sences 7. and 8. Whether it argueth not darkness in the understanding to determine any thing real or certain which was not conveyed by the sences to the understanding Whether for want of this consideration many have not been possessed with as strong a confidence of a certainty as all their powers both of soul and body could procure yea to the laying down of their lives and yet a meer imagination Ans. To determine any thing before the Lord argues darkness in the understanding But what he reveals in the Spirit of Faith and leads unto by his light and not by the sensual understanding and for want of this consideration have many been possessed with a strong confidence of a certainty and not having found their ends therein have turned back again into deceit ready to conclude there is no God because he would not answer their imagination who determined things in their own wills before the guidings of his Spirit and see if hereof thou be not guilty 9. Whether John Lilburn was not as confident that God owned him in his Religion opposing the Powers of the Nation as Saul was in his design to Damascus And whether Sauls conversion to a Christian and John Lilburns resolving to a Quaker be upon one and the same ground Ans. That John Lilburn was confident in his Religion is plain else had he not so long been deceived and that God owned him in opposing many of the unjust Powers of the Nation is as plain else had not he lived to have been
beware of thy spirit who art not guided by the spirit of Christ Jesus nor of the Father but a worker of darkness a revâ—ler of the light of Christ calling it false Prophet-like as being led with the spirit of the Dragon the Beast Perverse Principle We have measured thy spirit to be as I have said and he that speaks otherwise speaks as a lye and if the Protector and his Councel believes oâ—herwise they believe a lye and cannot obtain a blessing though thou with thy lying spirit pray for them whom God the Father of blessings hears not but is against thee and this is my prayer the Lord rebuke thee thy wicked tongue and give the Protector and his Councel a better understanding than to believe thee else will the Lord make them cursed to themselves and to the Nations of them my heart hopes better things and this might serve for a full Answer to thy whole Book and by this little of thy work that I have viewed and turned unto the sigh of all art thou discovered to be an enemy to God and a secret envier of his people and by what thou hast said it appeares what the rest of the whole matter can be an evil spirit cannot bring forth good works but yet a little further is my matter unvayled for the sake of the upright And further J. S. after his wicked Presentation to the Rulers of this Nation with lyes and evill Speeches proceeding out of his old heart he writes an Epistle out of the same heart to the Church as he calls them wherein is many words uttered but altogether tasted with that leaven of his malice against Quakers and Quakerism who seemes to be the greatest burthen upon his evil heart because truth is among them if truth go on his deceit wil be more made manifest wither and perish and so as subtilly as may be he would defend himself in the sight of his Church that his shame may not appear before them it may be least his Hire should be abated and he seems to cast a cloak upon them but whether out of pure love to their Soules or for his owne Gain such a sum of Money God knowes how ever the least Child in the truth dwelling in the light sees his length and can measure his state knows that good cannot come from an old lying heart he speaks something of wondering after the beast and false Prophet but hath not described what the Beast is and the false Prophet And I refer the Reader to a Book called The Measure of the Times wherein the Priests of England such as J. S. is reproved according to the Scripture to be the very branches of the same Root of false Prophets which all the World wondered after in Johns time though he speak much to his Church of Christ without and of his birth blood and his righteousness and justification thereby c. but to all that I say All are Reprobates but such in whom Christ is within them and none are justified but such nor hath any part in the inheritance of God though they may profess never so much of Christ without and what he hath done for others yet except he be within them too to change and renew them and give them power over all their sins their profession of him is vain I am no picker of Quarrels else many of his words might be searched which I run over hastily knowing his voice to be the voice of a stranger and not of Christ who never made use of an old sinful heart to pen Epistles to Churches But into this lets search he saith Christ blesseth Infants-Baptism Where or when I aske proof of this and till then I say J.S. hath belyed Christ and the generation of the just Wel may he bely us when he hath bely'd Christ who could not bleâ—s that which there was not there was no Infants baptism that ever we read of in his dayes sure people will be more wise than to be established through Lyes else their sin be upon them if through hardnesse of heart they be given up to believe Lyes that they may perish He speakes of a well ordered Conversation Inded this seems Hypocrisie to exhort others their Churches to that which many of the Independent Teachers have not thmselves who are Hirelings and takes Guifts and Rewards for Preaching and is in the way of all the Deceivers of old and they that do these things have not a wel ordered Conversation but a Conversing with the generation of ungodly when we read the plain words of Christ Luke 17. The Kingdom of Heaven is within you he saith we madly wrest the reading of the words when we neither add nor diminish now he seems to say It is the Kingdom of Heaven among you and not the Kingdom of heaven within you and so blames the Scripture and confoundâ— the doctrine of many of the Independents who say the Scripture is believers Rule but he seems to charge ths Scripture with false translations and therefore is subject to alteration and so cannot be the Rule of Believers according to his own account thus by wicked men are we blam'd when we do not speak according to Scripture language and now as wickedly charged by I. S. for speaking just in the Scripture-expressions with madly wresting the words but thus it was before whatsoever we do now by enemies must be reviled and our words abused contrary to our innocent intents Then in the end of his Epistle he desires the Prayers of his Church that his Reply may be accompanyed with power according to the truth of it Indeed so it shall and no more according to the truth of it which is very falshoods and deceits so shall the power of the Lord confound it and turne it into folly and confusion as may he seen by a sober man who this following doth with patience read and weigh Then many things is uttered by him in his Epistle to the Reader he seems to shew he saith how R. F. and his Associates have made up A Litter and Fardel of Erroneous Divinity and secretly charging us with making up of what we professe from some Writers before us But to this I answer His reproachfull words Litter and Fardel and Erroneous we beare with patience rather rejoycing that we are accounted worthy of the reproach for the truth sake from an envious man then to be angry with our reproaches But however let him and all our enemies know what we professe and bear witness of we receive not from man but from God even the Gospel which we testify of by the revelation of Jesus Christ in us we received it informs others to the same door which is by our Ministry that they may receive the same and this is but his poor shift to undervalue the power and truth of Jesus in the sight of men who would falsly make men believe That our Doctrines are but the spawn of
of things as they are made manifest by the Lord to the Light in you I speak that in it you may be able to understand truth in what I say and by the truth to judge of things that differ for such as the Tree is such is the fruit an evil tree cannot bring forth good fruit neither can one Fountain send forth sweet water and bitter Now as concerning a Book given forth by John Stelham Priest at Terling in Essex who having an evil eye because God is good and being filled with indignation because God hath mercy on his own Seed whom he hath blessed hath out of the abundance of his heart spoken it forth Now the way to know that which is spoken in darkness is to read it in the light and if his Testimony in any thing as coming from him is to be believed it is that which is concerning his own condition and if his estate and condition be such that in it he can receive the things of God and minister them to others then they may be received but if his condition be such that in it he cannot receive the things of the Spirit of God then that which cannot receive cannot minister and so he is to be silents and none to expect the things of God from him being neither fit to reprove nor to rebuke but to be reproved and rebuked as will appear as followeth The ground in him and the heart out of which this abundance of words in his Book proceeds in it as he declares is yet the root of all error and of all sin is in him and seen by him not mortified and that he hath an old lying heart and flesh wherein there dwells no truth no good thing a sinful wretch and worm subscribing himself the sinful John Stelham as in his Introduction in pag. 80. and p. 117. Now therefore we having found out the root and the ground to be a root of Errror and the ground of Deceit and a heart wherein dwells no truth nor no good thing therefore from that which is unclean shall we not expect that which is clean to proceed nor truth from that wherein dwells no truth but from the lying heart and deceitful tongue hath the Lord delivered us so that if we be called revilers and be rebuked and a charge laid against us as to contradict the Scriptures of God and be called Antiscriptural Antichristian and Antispiritual we have now learned to know whence it doth proceed even from the lying heart and flesh wherein there dwells no truth and we can bear it because we know that til that heart be taken away and a new heart known wherein is truth we must be reproached and spoken evil of falsly for his sake who hath taken away the old lying heart and hath given us a new heart wherein truth dwelleth and where truth proceeds out from and herein are we manifest from the children of this generation and herein are the two states known and the two conditions of men according to the testimony of Scripture and the parable which Jesus spoke Luke 6.39 Can the blind lead the blind shall they not both fall into the ditch And ver 45. A good man out of the good treasure of his heart bringeth forth that which is good And an evil man out of the evil treasure of his heart bringeth forth that which is evil for out of the abundance of the heart his mouth speaketh And hereby is the Tree known by his fruits and the heart of the wicked was ever filled with lying and vanity and understanding was hid from them the Lord was grieved with such that did err in their hearts and had not known his wayes Psal. 119 70. Psal. 140.2 and this was an evil which was under the sun that the hearts of the sons of men were full of evil and madnesse while they live Eccles. 9.3 And such a heart was in the Scribes and Pharisees a lying heart wherein dwelt no truth filled with evil thoughts as Christ said Wherefore think you evil in your hearts Mat. 9.4 and out of the heart did arise all false accusations calling the truth blasphemy and the way of it heresie and such who be in the state as John Stelham confesseth he is was never appointed by the Lord to watch over souls But such where Christ did dwell in their hearts and because they were sons God sent forth the Spirit of his Son into their hearts Eph. 3.17 Gal. 4.6 and such had truth in their hearts doing the Will of God from the heart and did draw near unto God with a true heart in full assurance of Faith having their hearts sprinkled from an evil conscience and their bodies washed with pure water these did not profess the things of God in an old lying heart wherein dwelt no truth but called upon the name of the Lord with a pure heart and said that the end of the commandment was charity out of a pure heart and of a good conscience and of faith unfeigned from which some swerved in the Apostles dayes having turned aside unto vain jangling and such desired to be teachers of others but the doctrine is corrupt and the Mysterie of Faith is not held where the heart and conscience is not pure and the Lord is good unto such who be of a clean heart Now as concerning the Scriptures John Stelham's Testimony from the old lying heart wherein dwelleth no truth is this That the Scriptures are the Word of God and truly so called and the Letter and Scripture is all one as p. 3.4 but to contradict that himself he saith in p. 5. the Letter taken strictly is but legal administration using these words The Letter killeth i.e. the bare legal command without a promise of power or pardon as a bare Letter void of strength life and spirit it leaveth all men under a killing sentence and curse Let them that have understanding judge Again as concerning the Letter in page 6. he expresseth himself thus The Spirit is given by it And in the next words saith the Scripture is but instrumental to the Spirit Now mark the Letter taken strictly being legal without a promise of power or pardon void of strength life and spirit the Spirit to be given by this which he confesseth is void of strength life and spirit and is but instrumental to the Spirit whether this be not contradiction and confusion let them that read judge For in reading these things which he hath published many may seal to the confession of his own condition to be truth but that which he hath declared of the things of God to be false for now the Light being broken forth such doctrine cannot be received nor believed that thâ— Spirit is given by the Letter but that which is declared in the Letter was given forth from the Spirit vvhich vvas in them which spoke it forth but people may long have the Letter and think in it to find God and eternal life and may dye in
the Word and means of Grace he is setting up that which before he hath been pulling down in p. 123. where he saith That they are justified from all Legal obligations and conditions of their own workings both within them without them And in page 174. he is setting up obligations and conditions of Reading Hearing Prayer Preaching to which he saith Life and Salvation is promised and so would have salvation come by Works which he hath so much declared against before and so makes prayer reading preaching c. not only the means through which salvation comes but the cause for which they are saved saying To Prayer is promised salvation Now to the informing of the minds of people I say That all promises are to the Seed and the fulfilling of the promises is witnessed through its obedience to Christs command and through the Works of righteousness but none can pray so as to be heard of God and accepted but who have first known heard and believed him whom they call upon which none do but who own thâ— Light which Christ hath enlightened them withal which teacheth to pray hear read and preach with knovvledge and understanding Again J.S. in his tvvelfth head concerning baptism vvould go about to prove the sprinkling of Infants to be the baptism and so denyes both Johns and Christs and the manner of them and sets up another vvhich the Scripture doth not mention as sprinkling Infants which vvho reads his Books may see his proofs by consequences he would have the Scripture speak that which it never mentioneth in plain precepts and so would turn the truth into a lye and so by his own rule in the 68. page of his Book shall he be judged Such Messengers as speak more then is in the Scripture are not sent by Gods spirit nor guided by him to what they say But that all people may come to a right understanding of the Scriptures and that vvhich is testified by them is to come to the Light which Christ hath enlightened them withal which Light was before Ordinances were and vvhich Light gives to see the place of Ordinances and their time vvherein they are to be obeyed for the Light comes from the substance of all the divers vvashings and carnal Ordinances and it leads into the one Baptism vvhich is the substance of that of Water vvhich John vvho vvas a prophet vvas the Minister of and Châ—ist said unto his Disciples John verily baptized with water but ye shall be baptized with the Holy Ghost and with fire but he never commanded them to baptize with water but commanded them to go teach all nations baptizing them into the name of the Father Son and Holy Ghost and although some of the Disciples and Paul for a time did baptize with water yet who shall judge their permission in it although Paul an Apostle of Jesus Christ witnesseth that he was not sent to baptize but to preach the Gospel 1 Cor. 1.17 and thanks God that he had baptized no more of them yet witnessed that they were all baptized with one spirit into one body And J.S. saith To be against Infant-baptism is contrary to Acts 2.28 29. This is false for that Scripture doth not command it nor give president for it let the Reader search if he find any such thing as the Scripture proving Infants baptism but the promise is to as many as the Lord shall call And so he hath fouly belyed the Scripture for if that Scripture be contrary to such who are against Infants Baptism then must he prove from that Scripture Infants baptism to be commanded as prâ—ctised which he cannot do and so is a perverter of the Scripture And it is truth that we do deny brain-imaginations and sprinkling Infants with water But then he rambles over many Scriptures proving the Baptisme of Believers these proofs are impertinent what is this to prove Infants baptisme So that is passed by here as making arguments against believers baptism except one professing that were our present Adversary but in this he is pursued from all the Scriptures he cannot prove in Justice that ever Infants Baptism was either commanded or practised though he craftily wind about never so much in his imaginations and consequences And in the general I answer Much by us hath been written and spoken to this purpose so our judgements in this charge is fully known of which we are not ashamed before men as being fully justified herein in the sight of the Lord. And so as to that particular more need not be said Again in the 12 th Head of Scripture-contradiction as he saith concerning the Lords supper J.S. makes much ado because of our denial of carnal inventions and imitations practised by many in the exercise of that called the supper of the Lord though with one heart and mind we say and witness That Christs flesh and blood is our meat and drink and none have life within them without it yet doth receive it in the spirit and power of God and doth bear out testimony against imitations and false likenesses set up in the World as the wicked and prophane people such as live in pride and wickedness and covetousness both Teachers and people eating a little bread and drinking Wine so many times a year in such a form and manner and way as Christ nor his Apostles never practised such things in and no change wrought among people but both before and after if not in the very time fulfilling all wickedness and unrighteousness in words and wayes and thoughts yet by false suggestion from their Teachers believing vainly themselves to be the better or saints for the practice of such things whereas they do the more thereby vex the Lords soul and grieve his spirit by hypocrisie and deceit this we call carnal inventions and do deny it in the presence of the Lord that it is evâ—l and not accepted of God but condemned in his sight J. S. proves not that any thing which Christ instituted to be practiced among the saints onely ever was practised in the World among such who are not called neither sanctified and this is abomination to the Lord to practise the saints words or ways and have not the spirit of the Father which we cannot see among the people of this age no nor manage them professing to be selected Church-Members but pride and envy abounds among them all and in that spirit of disobedience in which they live to the Ordinances of Christ they have no right to practice that which onely is to be practised among them that have the spirit of the Father and nothing that Christ instituted for his saints do we deny in its life and age but lives are changed and Antichrist hath ruled and even the things which once he instituted your practice of them who are polluted are an abomination to him And this is a full answer in general as to the thing though I pursue him not in every particular word and argument to lay open
it fall into Scripture contradiction but R.F. nor others wil therefore c. This is unfound and laid down but not proved at all neither maâ—or nor minor and hereby he hath concluded wickedly the Apostle Iames and Christ himself to be fallen into Scâ—ipâ—ure contradictions who did exprâ—sly forbid all swearing and did not compare the precepts and examples for Swearing with the prohibition against it and thus J. S. is taken uttering folly with his tongue hath drawn a conclusion upon Christ and the Apostle Iames to be contradictors of Scripture let shame cover his impudent forehead And they that charge Christ and the Apostle James with contradicting Scripture are enemies to God and of the Devil and for eternall vengeance but Iohn Stelham hath done so and therefore he is an enemy to God and of the Devil and for eternal vengeance But further at large as concerning Swearing our testimony thereof is laâ—d down at large in a Book called The glory of the Lord arising And whereas further I. S. as a man not weary of iniquity goes on after his false charging of us with contradicting to scripture â—harges us again that we contradict our selves in many things which accusation we bear with as much patience as we do his former seeing they are all out of one heart and to the same end for it is a small thing for us to be judged by man and so that wherein he charges us with self-contradictions I passe lightly over having cleared the truth That we do not contradict the Scriptures but if this man J. S. had been in Generations past what would he have said of Isaiah who was sent to tell Hezekiah from the Lord That he should die and not live 2 King 20.1 At the same instant of time the word of the Lord came again to Isaiah that Hezekiah should be healed and that he should go up to the house of the Lord These were both the words of the Lord to Hezekiah and yet no contradiction in Isaiah though such a Spirit as J. S. would so have judged And what would he have judged betwixt David and Ieremiah Psal. 119. and the 103. and Jer. 23.29 David saith The Words of the Lord are sweet unto his taste yea sweeter than the honey to his mouth And Jer. saith Thè Word of the Lord is as a fire and like a hâ—mmer which breaks the Rock to pieces Now there is no contradiction in these two not to that Spirit by which they are guided though so it might seem to such as J.S. whose mindes are dark And what would he have judged of Christs words Matth. 12.30 and Mark 9.40 where Christ said He that is not with me is against me and he that is not against us is with us â—nd yet in these words there is not contradiction to him that hath an ear to hear But if J.S. had been in those dayes out of his evil heart would he have charged the holy men of God to be contradictions to themselves it is very like that he would and these things I leave with the Reader to be considered of for we who have the same Spirit do clear Christ and the holy men of God from contradictions and knows J.S. and such as he to be seekers of occasions against the Just and would make offâ—nces where there is none for as I have said we do not allow J.S. to be the Interpreter of our words for then no question but he would have his own end and meaning and J. S. saith We deny the letter of the Scripture to be Scripture this is charged upon him to be a lye as it is well known through this Nation both in Doctrine and conversation we own the Scriptures and to deny Matthew Mark and Johns Declarations of the Gospel is no denyal of the Scripture for the Gospel was preached to Abraham which Gospel was and is the power of God before these four men did declare it though we deny their Writings to be the very Gospel which is the power of God yet we do not deny but they truly declared of the Gospel and this is to own the Scripture as it speaks of it self to be Let J. S. judg what he will of us and whereas he speaks of Gospel-letters and Scripture Gospel the Scripture gives no such names to it but saith the Gospel is the power of God and that is the Gospel which we preach even the power of God unto all people let J. S. judge by consequence what he will And further he would plead for the Title of Master from the Example of Abrahams Servant but this is nothing to prove the lawfulnesse of a Minister of Christ that they may be called Master for Christ saith to his Ministers Be ye not called Masters and the Spirit of Christ being our rule that leads us in the fulfilling of Christs words let J. S. shuffle as he will Also he lyes of J.N. to say he denyes and grants the same thing to be in the letter for though he say He that believes hath the witnesse in himself which is truth yet he doth not say The Letter is the Belivers witnesse which he seems falsly to be charged withall and he saith the Spirit of God must give the spiritual understanding of the Scriptures But this he doth in another way than that whereby he inspired the Pen-men of the Scriptures Now this is false Doctrine For Christ the way the same to us as to them and not another way of understanding Scriptures nor by another Spirit than that which gave them forth and he saith Christ directed to himself John 5.39 as revealed in the Scriptures and more than that as conveyed by the Scriptures to a Soul Now let the Reader take notice and search that Scripture Whether he hath not added to it yea or nay or where any ever had any Christ conveyed to them by Scriptures It doth say the Scriptures testifie of him but it doth not say that he is revealed in the Scriptures nor conveyed by them to a Soul and this is his additional gloss to corrupt the Text to undervalue the eternal Spirit of the Father by which Christ is only revealed and received and not by the Scriptures And for E. B. to say That he came not to them with enticing words neither what he had gathered from the Scripture without him but to declare the Word of the Lord and not to speak his own conceivings and imaginations this is true and no contradiction in it though J. S. say these cannot both be true to say That he neither came with what he had gathered from Scripture nor his own imaginations For the Apostâ—es of Christ did not preach what they had gathered from Scripture neither their own imaginations but preached the Worâ— and Gospel of God which they had received from God and not gathered from Scripture nor in their own imaginations and because he saith both these negatives cannot be true then it is concluded that himself preaches either what
sent by us to bring others to the knowledge of God through it and this is no self-contradiction let J.S. say what he will Further J.S. doth instance E.B. his calling mans light natural and carnal in the Warning c. and would cal his contradiction to some who deny the light of Christ to be natural and carnal as the Priests of England terme it but this is no contradiction for though we do deny that the light of Christ Jesus is natural and carnal and doth not allow any so to call it yet the light of man by which carnal men do judg of carnal transgressions is natural E.B. doth never say that the light of Christ is natural and carnal but the light of Mâ—n is so he saith and in this Instance there is no contradiction neither in any parts of the words following which are transcribed and much might be said as to the occasion of those words being uttered when E. B. was in prison falsly as many have been since who was one of the first that by imprisonment was a sufferer for the name of Jesus in the North part of England before J. S. was troubled with any of us but it is sufficient what is said to the mans light by which carnal men judg of any thing is one thing and the light of Christ Jesus which is spiritual mens guide is another thing E. B. spake of mans light and J.S. foolishly opposes him as if he spake of the light of Christ Jesus and so opposes his own conception And further J. S. asserts That Scripture light is the standing rule for faith and manners so are not immediate revelations and teachings Here he hath set up the Scriptures above the Spirit of God and above the Revelation of Jesus Christ the Saints were led by what the Spiâ—it revealed and taught Christ said he should teach into all truth and they that were the Sons of God were loved by the spirit of God and that was their rule to be led by in their Faith and manners But yet see a Hypocrite J.S. is he that pleads for scripture to be the rule and yet is acting in many things contrary to the scriptures as at large may be instanced neither is in all the scripture the scripture called light but scripture saith Christ is the light Further he saith There is sufficient light in the scripture to guide men to salvation Mark his Doctrine whether he hath not preached another thing than Christ to be the way and whether he hath not made Christ and the blood of Christ of none effect without which no salvation But he saith there is sufficient in the Scripture to lead men to salvation and neither Christ nor his blood is in Scripture let it be moved Further he saith The scripture was given by the spirit for a rule this we desire a proof of by plain scripture and till then we deny it And further he saith The spirit gives out himself by scripture and yet he saith he never said the scripture did give the spirit and this is an absolute contradiction as may be noted so J.S. is taken in the snare contradicting himself in one quarter of a sheet of Paper and hath not at all proved us to be self-contradictors concerning any of these things mentioned by him Further he saith in his 8 th Head That our possessing perfection and quaking after Moses Example cross shins on the other but wherein he doth not shew neither can the honest-minded read any contradiction in it but only it seems J. S. hath set himself to cavel Further he saith We contradict our selves concerning Quaking and trembling from this confession That the same power that made Moses to quake and tremble the same power we witnesse but wherein doth this contradiction appear in these words let honest men try the cause and J. S. be silent And whereas he instances J. P. standing in an evil cause and of I. P. he may be silent whose bloud he or his Generation fought after and now might they well be quiet of him their wills being stifled by drinking his blood as it were but that wicked men must add to their own wickedness till it be fulfilled that they may receive their reward and I. P. was bold as is the children of God and though J. S. would clear himself and his company from what was done to I. P. yet by the effect it appeared that there was enough envy in them towards him and the truth and though his body be in the ground yet the Spirit of the Lord which guided him stands alive a sufficient witness against them and all their cruell and wicked dealing and let J. S. judgement be what it will neither concerning growth of Grace nor forms of Religion nor fruits of the Spirit do we at all contradict the Spirit of God neither doth he prove us in these things whereof he accuseth us in strife and debate except against such as J.S. and the Devils Kingdom neither in emulation hatred scoffs or any of these things which the Lord hath redeemed us from though we be falsly accused in these things as in many other by him and whereas he would prove their preaching in their method Points and Reasons and Uses from the example of the Saints in former ages he falls far short in effecting his extent for he cannot prove that they studied for what they spake nor that in such a way they delivered what they said an hour by a glass c. as the Priests of this age do also if it were they preached in the like manner as the Apostles did yet not by the same spirit but by the spirit of error and for a wrong end that is the thing which makes their manner abominable when as they are not guided with the same Spirit of the Apostles and their preaching in their method of points and particulars is rather an art of preaching by humane policy and not the gift of preaching by the Spirit of God neither do we concerning humility and love contradict our selves but are in humility love towards all men even such as wrongs us we seek no revenge against and herein doth our humility and love appear yet cannot we respect any mans person with hat or knee and that is it which J. S. I suppose is offended with In his 13 th Head concerning Ordinances He charges us with self-contradiction because we say we own praying c. and yet hath given over Family prayer morning and evening and at meals but this is no contradiction for we own praying in the Spirit of God bur do deny it without the Spirit and this is no contradiction he may as well say it was contradiction in Christ to cry against the prayers of the Pharisees and yet to teach his Disciples to pray and to pray himself this is the same cause of ours which he foolishly charges with contradiction and as I have said the prayers of the Wicked we deny and yet doth own
your selves who have for many ages preyed devouringly upon the upright and through perfect covetousness have made merchandize of Souls and now many hath an eye opened to see your shame and it appears with horrible detestation even the saying is fulfilled As troups of robbers wait for a man so the company of Priests murders in the way by consent as the Prophet said and as Christ said Wo unto you you will not enter your selves nor suffer others to enter that would Wherefore thou J. S. even thou repent of this thy Wickedness for the wrath of the Lord is gone forth against thee and evil hast thou done against God and against his people and against thy own soul and this thou shalt know one day to thy exceeding sorrow unto vvhich time we leave thee and could have born all thy scandalous terms vvithout replying again but only for the sake of the simple that thy neighbours may see thy folly and all men to vvhom thine and this doth come and vve have not been large but in short have in singleness of heart born our testimony once more to the truth of the glorious Gospel vvhich vve have received of God and not of man and against thee and thy sinful heart and whatsoever proceeds out of it for thou being evil how canst thou speak good things The Tree must be good before the fruit can be so but out of thy evil heart hast thou brought forth evil and must receive the reward of evil whether thou wilt or no. And vvhat if vve should go about to shew vvherein the Priests of England do contradict the Scripture Might not we have a large Catalogue even all in your Worship and in the most of your practises acting contrary to the Scripture and contradicting that spirit that gave it forth in doctrine and in conversation in such an enterprise as this might we make your folly sound abroad And as to the contradicting of your selves and being of many judgements and opinions and difference in many particulars about the things of God among your selves herein you abound almost above measure and thus if need require could I by the strength of Jesus sufficiently make you appear abominable in the eyes of all just men and so think not in thy self that thou art free from Scripture and self-contradiction but truly guilty your selves in what thou hast wickedly accused us of falsly which doth but prove ehee to be of thy Father who is an accuser of the Brethren according to Christs words we are spoken all manner of evil of falsly for the Name of Jesus Christ whom we serve and therefore are hated of the World because we are not of it but without much more words I leave this J. S. our adversary to the judgement of the great Day wherein we and he shal receive according to our deeds and til then is as willing to have dispraise as praise of men who is not a Jew outward but a Jew inward Who hath no praise of men but of God who is of the Kingdom of Christ which is not of this World The cause of stumbling removed from all that will receive the truth and from before the eyes of the wise men of London In a Treatise shewing the difference between the Spirit of a man which the Candle of the Lord and the Light which hath enlightened every man that cometh into the world Also shewing that though there be diversity of Administrations yet there is not diversity of Lights and Spirits by which they are ministred And shewing by clear testimony what the more sure Word of Prophesie is which the Apostle Peter exhorts the people to take heed unto until the day did dawn and the day-star arise in their hearts Herein also is a false Hosanna and a false testimony reproved and a false witness is rejected and an untimely birth cast out though for the time of travel it might have been a Monster being above two years but in the end is brought forth for destruction tht Name of him which hath so long travelled to bring forth wind and confusion is one known in the City of London by the Name of John Jackson being by the truth of this following made manifest that so by every motion of the Spirit of Truth and every testimony given from it Understanding and Knowledge of the Truth may be encreased in those that follow on to know the Lord. THe Light is broken forth as the morning and the health of the Nations is in it and is springing forth speedily and the righteousness of the righteous Seed is gone forth before them and the glory of the Lord is revealed to his Seed which now calleth and the Lord doth answer Here am I and the Lord hath made and is making his Seed as a watered Garden and like a spring of water whose waters fail not and is raising up the foundations of many generations that people may come to build again upon thus Foundation which they have been driven from especially by their Pastors for saith the Lord Many Pastors have destroyed my Vinyard they have trodden my portion under foot and made my pleasant Portion a desolate Wilderness and have made God's Heritage as a speckled Bird the Birds round about are against her and all the Beasts of the field come to devour Jer. 12.9 10. And now is the Lord come forth against these devourers even as a Lyon bereaved of her young ones for the Lord wil not suffer the spoile of his Heritage any longer but wil dress his Vinyard that it may bring forth fruit unto him And now is the Lord casting out the blind Watchmen and the foolish Prophets which have followed their own spirit and have seen nothing and all such is the Lord casting out and his everlasting fire is he kindling amongst them And now I hear a cry of torment going through the Nation Can any kindle a fire among Serpents and they not be offended and shoot their stings Can any touch the Vipers but they wil swell with venom And when Scorpions are trodden upon wil they not shew forth their strength Can that nature suffer death patiently Nay patience proceedeth from that Seed which slayeth the enmity and destroyeth the man of sin and therefore as we have one Seed to witness for so there is one to witness against and as it is the Work of the Spirit of God to approve the things that are of God so it is his Work also to reprove those things which are contrary to sound Doctrine to the end that every one may know as well what to reject and deny as error as what to own for truth and sound doctrine Therefore of necessity must every one be turned to the Light which Christ hath enlightned them withall that they may discern what they are to approve and what they are to reprove and that judgement is true which stands in the Light and in the measure of the Spirit of Truth To the READER MEN of low degree are
where his words can never reach them to take away their peace or disquiet them for as I said we are established upon a sure foundation and are tryed and proved and cannot be blown away with any windy Doctrines of men which begets into strife and not into true sincerity of heart but wo unto that man that works offence and doth cast stumbling-blocks in the way of the simple And though the Lords people be a suffering people yet wo unto them that cause thom to suffer And though he and some others in their spirits were elevated thinking thereby to trample upon the innocent by that occasion happâ—ning concerning J. N. which was not suffered of the Lord to be as an occasion to destroy his people but as an occasion to try them and to prove them and thereby are they tryed and proved and the more setled rather than confounded and John Jackson and such like may glory in such things for a moment because the appearance of it seems evil yet the Lord will make their glorying void for the Lord hath ways enough to preserve his people and this we have found in many needful times And as concerning this thing which was looked upon as a breach among us by many yet it 's over and Truth stands a top of it and the beauty of Truth appears through it all and Truth is more lovely when it is proved and purged What if the Lord suffer his to be led and tempted for a season let not the wicked boast of this for though the righteous fall he shall rise again but the wicked fall into mischief But yet we learn something by this what a great use the Devil hath made hereof and how many Books and lying Scribblers hath been sent forth about it concerning us which are all counted by us no better than the most corrupted Treasure that ever grew in Babylon and the best of it is but baubles to please vain minds for men of sound understandings can take no pleasure therein And we see how by all means the Devil and his people seeks occasion against the ways and people of Gods and how glad are the wicked when they get an occasion against the Lords people And how do they glory in it and boast in it for a time thinking that their hands are strengthened in a greater boldness to do mischief And John Jackson is one of those that takes pleasure in these things and he hath managed his business with a great deal of craft but there are none that will praise him for it except such whose wicked hands he strengthens and such as he must have stumblings after the way of the Lord hath been so fully manifested and they receive it not and they must fall and be broken And seeing that the wicked doth take occasion and seeks occasion against the innocent this will make many more watchful and more circumspect and more to walk in God's wisdom and to deny their own wayes lest offences come by them And let him put off his Armor and lay down his Weapons and I wish he may spend the next two years to come better than he hath done these last aod that the little fire in the Embers may kindle to the burning of his corruption rather than into a blind zeal against the innocent people And what in this Book is written is not to contend or strive for mastery but to clear the Truth and to remove all cause of stumblings from before the face of all the upright in heart A Friend to all people E.B. London the third of the ninth month 1657. MAny untimely Births in ages past and present have been brought forth and the Work of such hath alwayes been to destroy the Heir the Seed which the Lord hath blessed that so the Inheritance might be theirs and so would thrust themselves into the Kingdom but they know while the Seed of the promise is alive it keeps them out and will not let them meddle with those things which they are not born unto for they are sons of bondage and children of falshood and must not be heirs with the son of the free woman c. David out of whose root the righteous seed did arise the bright and Morning-star he saw that Seed in his days and was aware of them and gave his testimony concerning them saying In heart ye work wickedness you weigh the violency of your hands in the Earth the wicked are estranged from the Womb they go astray as soon as they be born speaking lyes their poyson is like the poyson of a Serpent they are like the deaf Adder that stoppeth her ear charm one never so wisely Break their teeth O God in their mouth break out the teeth of the young Lyons O Lord let them melt away as waters that run continually when he bendeth his bow to shoot his arrows let them be as cut in pieces as a Snaile which melteth let every one of them pass away like the untimely birth of a woman that they may not see the Sun c. Psal. 58.2 3 4 5 6 7 8. And again he saith Behold he travelleth with iniquity and hath conceived mischief and brought forth falshood Psal. 7.14 and so there was a travelling and labouring before they could get their iniquity brought forth as we have true declarations concerning the ages past how many have travelled and brought forth wind and confusion so likewise in this age by experience can we give testimony of the like births which hath been brought forth to the slâ—ughter amongst Babylons children and here is one of the same birth born and brought forth in this City of London to which I shall speak something at present although he conceal his Name yet the seed you shall know by its fruits it is one that would be reckoned amongst those children that in the Temple cryed Hosanna to the Son of David Mâ—tth 12.15 But the Seed which David called Lord is risen and hath rebuked the false voice for it is not every one that cryeth Lord nor every one that cryeth Hosanna that enters into the Kingdom but such as heareth the Word of God and doth it Now the testimony which this Author gives to that which after a long travel is come forth is this That it hath been in his breast two years and upwards while it at length is come forth as an untimely birth or as that which is born out of due time labouring under the burden of being both unnecessary and unseasonable Such a Testimony as this seems to beget a Wonder in the airy Spirits of men as if a Monster were to be seen What two yeares travel and yet an untimely birth And many such false cryes are in this City which enters into the sensual part of men and gets into the affections but there is a Seed risen which hath received from the Father the spirit of judgement and understanding and it doth not own things according to the report nor judge of things according to
declared to be the light of the world and the true light which lightneth every one that cometh into the world Joh. 1.9 Joh. 8. Now seeing that this Author hath set up another thing to be the light which hath enlightned every man then Christ viz. the spirit of 〈◊〉 I shall trie this testimony according to the Scriptures whether it be a testimony of the Lords Christ or a testimony against him in these things following which are the Heads of his Doctrine concerning the Light Concerning the LIGHT what it is It is the spirit of every man which is in him and without which he cannot be a man and is the candle of the Lord Prov. 20 27. This spirit of a man is the Reason of a man or tht Understanding of a man What this Light doth it gives him to know his Creator and the end of his creation viz. who made him and why he was made also how he â—â—ould answer the end of him that made him and that God set up this light in man to see by both whom he is to serve and how he is to serve him together with the reason thereof because God made him And with this light God hath set up a Law which Law is called Light Prov. 6.23 whereby the will and mind of his Creator is made known unto him and he sufficiently qualified to see it understand it c. p. 7. It searcheth the inward parts of the belly At first it moved upward and it could look God in the face and serve him But now since the fall the Thief is got into this candle and hath dim'd the light covered the aspiring ascendent quality now it burns downward and discovers the things beneath p 6. That it is all eye it sees all that is done but doth nothing it neither likes nor dislikes approves nor disproves but as it is in conjunction with a Law p. 10. Thae it is the property of Light to make manifest Eph. 5 13. pag 29. That it is not in the power of the Light as it is in every man so much as to call any thing that is done either good or evil p. 32. That the Light did drive Adam from the voice and presence of God so far is the Light from leading up to God that it drives the soul from God and keeps him in the fall p. 53. That it doth not lead into all truth such as love it and obey it p. 54. Nor doth it reveal all truth to them that love it and obey it And that neither the Light nor the Law doth convince of the sin of unbelief That the Lamp and the Light are convertible terms Thy word is as a Lamp Psal. 119.105 and that the Light and the Law is one p. 30. So by this the Light which is the spirit of man or mans Reason and the Law and the Word which of that which is called a testimony of the Lords Christ we shall trie it with the former Testimony of the Lords Christ as it is written in the Scriptures which was given forth from those which were true witnesses First as in answer to these things there is not one Testimony in the Scriptures neither from Prophet nor Apostle that ever said the spirit of man or mans reason and understanding was the Light which every one that cometh into the world is enlightned withal but the testimony of truth concerning those which followed their own spirits is this The Lord sent his Prophet Ezekiel to cry Wâ— unto the foolish Prophets that followed their own spirits and had seen nothing Ezek. 13 3. Now they were not without the spirit of a man for then they could not be a man as he saith now if they had the spirit of man and reason and if this was all eye how was it that they saw nothing when he saith It sees all things so it is not a true testimony of the Light nor of the Lords Christ But the spirit of man is the candle of the Lord and the Lord having lighted it then it searcheth the inward parts of the belly And David who knew whâ—t the spirit of man was and what a candle was without light and what it was when it was lighted he said For thou wilt light my candle the Lord my God will enlighten my darkness Psal. 18.28 So if the spirit of man be the candle of the Lord then whether doth not Christ enlighten every man which cometh into the world and whether is not that light Christ seeing the spirit is but the candle and that it must be lighted Another testimony of his is this That it is the property of light to make manifest Eph. 5.13 but all things that are reproved are made manifest by the light for whaâ—soever doth make manifest is light p. 29. And again in p. 32 he saith that it is not in the power of the light as it is in every man so much as to call any thing which is done good or evil Answ. Whether of these two contraries must men believe whether the light is able to make manifest whatsoever is reprovable or that there is not power in it to call any thing good or evil But by this all men may see that this is not a true testimony to the Lords Christ nor to his Light Never was there any such doctrine preached by any that cried Hosannah to the Son of David nor that did give testimony to the Lords Christ That there is not power in the light to call any thing done good or evil Now let all who have received the measuring-line and the equal ballance weigh and consider seeing the Scripture saith Whatsoever thing is approvable is made manifest by the light Is evil deeds reprovable then they are made manifest then you see them to be evil deeds lying to be an evil deed swearing to be an evil deed drunkenness to be an evil deed covetousness to be an evil deed pride to be an evil deed whoredom to be an evil deed false accusing to be an evil deed gain-saying the truth to be an evil deed anger and wrath to be evil deeds and these things are reprovable as the light doth make them manifest so it reproveâ— them and such are convinced of sin because they believe not in Christ so that unbelief is reprovable and is made manifest by the light And whereas some say That the light doth not reprove for the sin of unbelief that is false for unbelief is reprovable and whatsoever things are reprovable is made manifest by the light but he that doâ—th evil hateth the light and will not bring his deeds to the light lest the light should reprove him Joh. 3.20 And Jesus said unto certain Greeks people which stood by him which objected against his words which was no Saints nor Believers While ye have the light believe in the light that ye may be the children of light Joh. 13.36 Now he did not bid them believe in that which could not reprove unbelief
Covenant who are under Christs command who saith Swear not at all neither by that oath which David and the Jews swore by nor any other oath but if upon any occasion they were required to testifie their obedience whether they would be subject to such or such things their answer was to be yea or nay and to keep their words which is more then the hypocrites and hireling Priests in these times hath done by their oaths for this we have good experience of that such as do now plead to swear for a thing hath sworn against the same thing and do now preach against that which they have preached for so that they will preach pray or swear any thing for their belly and for filthy lucre and the oath which David was to swear in truth and righteousness who called Christ Lord he that was Davids Lord and glory saith Swear not at all who hath all power and glory Again whereas John Tombs instanceth Abraham Isaac David Solomon Elijah Micah Elisha the women of Shunem and Itai Uriah and Samuel c. their swearing and entring into covenant to be examples for swearing Answ. All these were under the first covenant and was in that which Christ called the old time Mat. 5. and proves nothing that Christians in the new covenant should swear for although Abraham swore and Solomon swore yet Christ which was before Abraham and greater then Solomon saith Swear not at all and although David swore yeâ— he was Davids Lord which said Swear not aâ— all and though the Angels swore by him that liveth for ever yet Christ unto whom all the Angels shall bow and worship saith Swear not at all so that all these arguments and Scriptures doth not prove that it is lawful for the Believers and Christians to swear at all but it is Tombs ignorance in his applying Scripture in disobeying Christs command Again To prove swearing lawful John Tombs saith that Paul put an oath on the Thessalonians 1 Thess. 5.27 which words are these I charge you by the Lord that this Epistle be read unto all the holy brethren Now saith Tombs the Greek word translâ—ted I charge you by the Lord is I put the Lords oath on you or swear you that this Epistle be read to all the holy brethren a like charge are 1 Tim. 6.13 2 Tim. 4.1 c. Answ. This is the long and thick mist of darkness which hath been long kept over the understandings of people that when the plain Scripture will not prove their ends and intents then they tell people it is otherwise in the Greek or Hebrew did not the Translator of the Bible understand Greek as well as John Tombs or are we not to believe the Scripture as it speaks till again it be translated by him but lest he should be wise in his own eys as it is in the Greek it is here set down that all that can read and understand it may judge whether Paul did put an Oath upon them or did swear them to read that Epistle to the brethren As 1 Thess. 5.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I oblige or charge you in the presence of God c. Not I put the Lords oath upon you or swear you as John Tombs saith for if they did read the Epistle among the brethren then his obligation or charge to them was fulfilled but seeing John Tombs saith he swore them he might have declared in what manner they were sworn seeing Paul was at Athens when he wrote to Thessalonica Again he saith the like charge is in 1 Tim. 6.13 which according to the Greek he would make an oath the words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I enjoyn or command thee before God not a putting an oath upon them or causing them to swear as John Tombs saith Again he saith there is the like charge or oath put upon them in 2 Tim. 4.1 which in the Greek is thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I charge thee in the presence of God c. Not that he took him sworn or put an oath upon him that the should preach the word but did charge him to be instant in season and out of season in his Ministery Again John Tombs saith in the times of the Gospel Paul used this Oath 2 Cor. 1.8 But as God is true c. Answ. Now those that mind this Scripture may see that Paul doth onely justifie Christs words in keeping to yea and nay saying that with him it was not yea and nay for saith he ver 18. but as God is true our word toward you was not yea and nay and ver 19. for the Son of God Jesus Christ who was preached among you by us even by me and Sylvanus and Timotheus was not yea and nay for all the promises of God in him are yea and in him Amen So that this Scripture is so far from bringing people to Oaths and swearing that he labours to bring them all to yea and nay in all things and so to Christ the substance in whom all the promises of God are yea so that the Apostle might well use these vvords That as God vvas true c. so also vvere they true to their yea and nay the end of all oaths other Scripture Tombs bring to prove the Apostles did swear as Rom. 1.9 and 9.1 Gal. 1.20 Phil. 1.8 Answ. As to the first Rom. 1.9 where the Apostle saith for God is my witness whom I serve with my spirit in the Gospel of hiâ— Son that without ceasing I make mention of you alwayes in my prayers is this a proof for men to swear and take oathes either for men or against men hath not the man here lost the understanding of a man thus to compare and call this the Apostles oath when he takes God to witness that he prayes for the Saints continually and his saying in Rom. 9 1. I speak the truth in Christ I lye not my conscience also bearing me witness in the holy Ghost that I have great heavinesse and continual sorrow in my heart c and Gal. 1.20 where the Aposâ—le saith Now the things that I write unto you behold before God I lye not is this an oath to testifie the truth of his writings against lyes indeed this we desire that John Tombs and the rest of the Priests in this Nation would write nothing but what God would witness unto the truth of and that they would speak truth before God and not lye then they would not thus abuse the Apostles words and plead for swearing from them when as the Apostles intend no such thing in their words here asserted and whereas it is again said that the Apostle took and oath Phâ—l 1.8 where he saith for God is my record how greatly I long after you in the bowels of Jesuâ— Christ. Now let all honest and sober-hearted men consider whether the truth of God and the Apostles that speak it forth be not abused that from a novice that is lifted
woman from which thou concludest that then the flesh must be married to Christ and so wouldst make up absurdities from thy own words Answ. This is thy ordinary way of proving Errour first to affirm a lye of thy own making charging it upon another and then draw a conclusion answering this lye but Sarah Blackborow nor any other of the Quakers have ever said that the flesh was the woman but that which Sarah Blackborow said was that the flesh was to be silent and that which spoke in thee was that which was silly and was ever learning but when any doth pray or prophesie whether man or woman and speak forth that which God hath made manifest that is the spirit of the Father in both and is not to be quenched for there is neither male nor female but all is one in Christ and in the Spirit from which preaching and prophesying proceeds and the promise is that daughters as well as sons shall prophesie and in the Church at Corinth they might all prophesie one by one that all might hear and all might be edified but thou saist those women that did prophesie it was not in the Church where then did they prophesie if not in the Church or what was the Church for it is written 1 Thess. 1.1 that the Church is in God And where must a woman be when she prays or prophesies if not in the Church which is in God And where was it that Philips four daughters prophesied whether in the Church or out of it and where was it that Priscilla did minister whether in the Church or out of it and Pheba a servant of the Church whether she might not pray nor prophesie in it and Priscilla who was a helper of Paul in Christ and laboured with him in the Gospel Rom. 16. might not pray or prophesie in the Church But now to speak the truth in plainness to thee that which thou cavell'st against it is not the woman nor the man simply considered but it is the Spirit speaking in either which thou canst not bear for where the Spirit of the Father speaks in man or woman thou setst thy self against it to oppose it And thou saist Susan Bond said Christ was the husband and of him they were to â—e taught and thou saist Sarah Blackborow did like the answer well Answ. Who could like it ill was not that a good answer And thou thy self must own Christ to be thy Teacher and learn of him before ever God will make use of thee in his service or work though the Priests may make use of thee for their defender Again pag. 99. thou saist we deny that any should either rule in the Church or have any honour Answ. No We do not deny the Head of the Church which is Christ to rule and to have all the honour but we deny any Priest to bear rule by his means or to receive the honour due unto Christ for we see they are such as seek honour of one another and not the honour which belongs to God onely Now whereas-thou goes about to vindicate that wicked men may sing Psalms and to prove it makes this argument If any be merry let him sing Psalms now wicked men are merry as well as godly though they have no true cause Ergo pag. 87 Ans. This Logick doth but prove thy own ignorance and darkness and not the thing intended by thee as we shall shew but first to answer thee with thy own contradiction Dost thou not say in the next words before this argument that the chief ground or cause is the moral duty lying upon all men by the commandment of God now if wicked men do sing Psalms by the commandment of God do they do it without a true cause Is not the commandment of God a true cause of any action to them which are commanded by him But in this thou art but building again that which thou hast destroyed and so makâ—â— thy self a transgressour and so let thy own confusion correct thee In the same page thou saist Thou wilt make good what thou hast written by Scripture Come then here we shall try thee Where in the Scripture dost thou prove that wicked men may be merry and sing Psalms though they have no true cause but on the contrary hast thou not read in the Scriptures Ps. 69. that David was the song of the Drunkards and if drunkards now in Taverns and Alehouses say and sing I am not puft in mind I have no scornful eye and say that as a weaned child they have behaved themselves by thy argument if they be never so wicked yet because they are merry in their wickedness they may sing lyes in the name of the Lord and by thy argument be Justified as men doing onely that which God had commanded them And again thou maist read in Scripture Joel 1 â—5 that such wicked men and drunkards were called to weep and howl for their misery was coming upon them so the Prophet did not call them to sing Davids Psalms because they were merry in their wickednâ—sse as thou hast done and again thou mayst read Amos 8.3 That the Songs of the Temple shall be turned into howling and these wicked men in the Temple were merry and by argument might sing Pâ—alms or spirituall Songs but the Prophet saith instead of singing they must howl and come to bitter lamentation and praise is not comely in the mouth of Fools as the wise man saith who is taught of God but the mouth of a Fool poureth forth his folly and the instruction of Fools is folly Pro. 16.22 And this Scripture we see fulfilled in thee for thy instructing of Fools and wicked men because they are merry in their wickednesse they may sing Psalms as a Coâ—mand from God and herein I have answer'd a fool according to his folly least he should be wise in his own conceit and although David calleth all Gods host and all living things made and created to praise the Lord the Sun Moon and Stars the Heavens and the Waters the Earth the Dragons and the Deeps Fire Haile Snow and Vapor Stormes and Wind fulfilling his word Mountains and Hills and fruitfull Trees all beasts Cattle Creeping things and flying Fowles Kings of the Earth and all People c. And now as David waâ— in the Covenant he saw the Creatures as they stood in their Covenant uncorrupted and so in a fit capacity to praise the Lord only man degenerated and unrestored again into the Covenant he saw it was not comely for him to praise nor to pray nor to take Gods word in his mouth nor to speak of his Statutes so far from Justifying thy Argument that wicked men because they are merry therefore may sing Psalmes but when the Priests or people takes notice of thy book and what Logick thou hast learned to justify the wicked in their singing as well as the godly and how thou hast shamed both thy self and them with such foolish confusion and University
and whether was Matthias one of the eleven seeing he was not then chosen when Christ did arise from the dead But there needs not much be said to thee only to let thee see thy ovvn folly lest thou should say thou art wise To the eighth thou seemest to affirm that the Scriptures are to be taken as they speak and not otherwise a Mysterie Ans. Then why dost thou and the Priests give meanings to the Scriptures and do not let people take them as they speak but makes them such a Mysterie without your meanings and so plain with them but this is thy practice and doctrine to condemn thy self in the thing that thou allowest and builds again that which thou hast destroyed and so makes thy self a transgressor Lastly In thy conclusion thou falsly chargest me That I do not believe that any of these things mentioned in these Scriptures be really done Which is not my Faith for I do believe that those things mentioned were really done and fulfilled as the Scripture speaks but it is no new thing vvith thee to accuse falsly and to make lyes thy refuge but vvhat in all those things thou hast done against me I do forgive thee and do vvarn thee for the time to come that thou go not on to commit the unpardonable sin against God and his Spirit never to be forgiven Again in thy last paper thou declarest thy ignorance of the two Seeds and askest what be those two seeds Answ. These two the Scripture speaks of the seed of the Woman and the seed of the Serpent 2 Who did or doth sow them seeds Answ. God doth sow the one and the wicked one the other 3 Where be they sown Answ. In man 4 When be they sown Answ. When man had a being and a body to receive them 5 What be the bodies they shall rise with Answ. Their own bodies according to their own natures the one pure and the other defiled 6 Whether be these two seeds and two bodies in all the world or two seeds in every man and the two bodies to or in every man Ans. The seeds are but two in the whole world having each seed its own body and in every one until the one be cast out 7 When shall those seeds arise or be raised whether after the bodily death or after the spiritual death Ans. Every one in its own order after the death of that which is born of the flesh and also after the death of the spiritual wickedness which is yet alive in all hirelings and deceivers such as thou art where the seed of God is yet in its grave 8 What are the graves these are in and out of which they shall arise These of which the Scripture speaks which when thou comest to understand it thou wilt understand both the seeds and graves of which we speak Christ the seed made his grave in the wicked and in the rich in his death and out of that grave shall rise with his body into everlasting life if thou canst receive it thou maist be satisfied And as to the 9. Query Why I say that the one shall rise unto everlasting life and the other unto condemnation Ans. Because it is so therefore I say so and if thou say to the contrary make it manifest but in this as in other things thy folly and ignorance is manifest to ask why I speak the truth which thou thy self darest not deny to be truth R. H. A short Relation of the twelve changes of Government that hath been in England within these 8 years under all of which we have suffered Persecution SInce by the Lord we were called chosen and separated to be his people and had unto us committed the word of Reconciliation and since his eternal power broke forth and was manifest amongst us hath he done great things in the Earth for he hath prepared his way and made it plain before the face of all people by the appearance and testimony of his eternal light in their hearts which hath not onely there shined but is broken forth into a life of Righteousness in many whom the Lord hath accounted worthy to be his servants in his Work to raise up a seed unto Jacob and to gather the dispersed of Israel and Judah both Jews and Gentiles into the Covenant of Light and Life with the Father from whence they are erred by transgression and for the accomplishing of this work and service hath the Lord furnished us with spiritual Weapons to war even against spiritual wickedness in high places 2 Cor. 10.4.5 and against the Rulers of the darkness of this World Ephâ—s 6.12 which hath appeared under many Forms and Governments since the breakings forth of truth in this Nation Yea many Heads or Governments hath been raised up and cast down again by one Hand and Power and have all from the Lord through his Servants had a word of Wisdom and Counsel administred unto them what they should do that they might be established which if they did not the Lord would break them to pieces which word of the Lord was fulfilled upon them all And every divers Head had a Horn in it to push at the Lambs of Christ withal and at every appearance of his Spirit and Power in his people but for his Elect sake was their days shortned and his breakings and destruction came upon them according to his word spoken to them by his servants at divers times And it is to be observed as the Lords doing and ordering by his mighty power that within this eight years siâ—ce we have been persecuted and cruelly used for the Name and Testimony of Jesus and the Answer of a pure Conscience there hath been twelve Changes of Government in this Nation which have all of them more or less been guilty of our Sufferings either in acting against us or in suffering others to act cruelly and not endeavouring to restrain them when they had power in their hands to do it and the sufferings laid before them who suffered for righteousness sake so that they could not plead ignorance but was left without excuse which now in the day of their misery and tribulation some of them do consider it when their time is no more I. As first in the time of the long Parliament in the Year One thousand six hundred fifty two although many pretended some prayed and some fought for Liberty of Conscience in matters of Religion yet at that time were we imprisoned beat and persecuted for obeying and worshipping our God in Spirit and Truth according to his teaching and at that time the Priests rage begun to burn like fire and they run one unto another and kindled the wrath in one another against the Truth even to petition against the spreading of it and those that walked in it as a dangerous thing and they generally with one consent called the Truth Heresie Delusion and Blasphemy and those that ministred it abroad they called Ring-leaders of Sects as in the Apostles days
prayer in the Spirit and who are moved by the Spirit morning or evening or at meals or otherwise and this is truth let J.S. gather what he can from it Further he saith If we teach one another why do we condemn them for teaching But to this I have answered Preaching or Teaching by the Spirit we own and without the Spirit we deny and because we say we own all that which is Gods as Baptisme the Lords Supper and Sabbath c. yet doth disown in practice their Water Baptisme and their form of breaking of Bread and Wine and their forms of Church fellowship and their form of keeping a Sabbath this he charges to be contradiction but it is not so in the sight of the Lord though I.S. falsely so judge it for their Baptism and breaking of Bread and Wine and their Church-fellowship and keeping of a day I say their exercise in these things we do deny to be of God as in measure is proved and may be further if need require and I say we own that which is Gods and which is led unto by his Spirit and practised in his fear and counsel yet we do deny all their Imaginations of any thing which God commanded doth own the command of God and yet doth not contradict our selves though I. S. falsely so judge of us Further he charges us with self-contradiction concerning speech and silence because we check some for speaking and yet speaks or writes our selves but this is the same with the former and the same answer will serve that speaking that which is not in the Spirit we check which is not the voice of Christ but of the stranger and yet doth own that which is spoken by the Spirit of God and herein doth not contradict our selves Further he saith We contradict our selves concerning Conscience and Laws because we say there must be no Law concerning Religion viz to bind any man to worship in this or the other way and to bind him from this or that way of Worship and yet in exhorting the Rulers that their Laws be according to that in the Conscience but in these words there is no contradiction for the Laws being according to the light in every mans Conscience that Law will not binde or limit the conscience from this or that way of worship in Religion for that Law is unjust which binds or limits the pure conscience of any man but that Law which is contrary to the light in every mans conscience is oppression and we bear witnesse against it and though we do say no Law must be laid upon Religion that is to say to binde any mans Conscience to or from such a form of Religion and though we further say that all just Law is and should be according to every mans Conscience yet in this there is no contradiction And whereas J.S. speaks of such Laws who persecuted prisoned and crucified for the testimony of a good Conscience God hath hewen down in all ages saith he Let the Rulers of England take notice of this from the mouth of one of their Teachers And further I adde so will God hew down in this Age all those Lawes by which many are persecuted and prisoned as he hath done in other Ages therefore let it be considered by them And he saith The Magistrate is not to level his Law with every mans conscience and light and this he speaks in opposition to us but he needs not for we say the same that some mens Consciences are defiled and we do not desire the Laws to be made according to mens several Opinions and defiled Consciences but according to the light of Christ Jesus in every mans Conscience which is but one in all and is according to the Law of God and every just Law will be according to it and though J.S. by his own meaning would make it appear Contradiction in our saying no Law must be concerning Religion and yet saying all Laws should be according to the light of Christ in the Conscience Now by these words we do not mean that we would have a Law according to Religion but no Law to limit to or from this or that manner of Religion And this doth very well agree with our saying Let all your Laws be according to the Light of Christ so by his misinterpretation of the first he makes it appear to be contradiction to the second but it is not in the light of the Spirit of God And further R. F. saying the Law of God answers his Justice and the Light of Christ in the conscience answers the Law of God which is perfect according to that in the Conscience these words J. S. charges with two Errors but let the Reader try where the Error lies and not believe J. S false deduction from R.F. plain words which are simply uttered though subtily wrested And J. S. speaks as if some would have Magistrates to make Laws to binde themselves from striking at Offenders Blasphemers Gospel and Church disturbers c. In answer to this We are not they that would have any Magistrates to bind themselves from striking at offenders who are truly able to judge of Offences we own that such should be punished according to the offence but the Magistrates Law reacheâ— but to the outward man to keep that in peace and good order and not to the inward man to binde or limit that And as for Blasphemy and Gospel and Church disturbing we find many Magistrates not able to judge thereof but many on the other side calling â—â—th blasphemy and reproving of sin in Teachers and people Gospel and Church disturbing and so by false judgment making such offenders which are not and so abusing their power and condemning the innocent rather than the guilty and these are such as J. S. speaks of where the strong man armed keeps the house and these are rather a terror to well-doers then to evil and such Magistrates and such Laws by which the just are oppressed and the hands of the wicked strengthened will the Lord confound in a day to the glory of his name and to the refreshing of all his People who are now every way oppressed by evil men both by Teachers and People And as for the rest of his Book it s but of the same nature with the former and not worth answering to onely his lyes I do deny and his first following is that all our doctrines are raised upon the ruines of the Scriptures excellency and authority this is false neither doth his proof at all make it good His second lye is that our corrupt Tenents are built upon false and novel Interpretations and this is two lyes together our Tenents are not corrupt neither do we build any thing which we hold upon false Interpretationâ— His third lye is that it is pride that hath bred and doth feed our Opinions and Practices and this is also false and to prove it hath wrested some of E. B. words His fourth lye is that unbelief
but the repentance and forgiveness of our Enemies And those that do abuse us wrong us ignorantly their sins vvil be sooner blotted out than those who wilfully have set their hearts and tongues to vvork vvickedness for they shall receive the greater condemnation The kâ—â—â—â—edge and life of Truth is that we desire all people may comâ—â—â—to that by it the povver of the vvicked one may be taken avvay vvhich so furiously vvorketh in the hearts of those vvhich receive not the Truth in the love of it but bring forth floods of enmity and bitterness against the Lambs of Christ but the love of God vvhich thinketh no evil neither doth any unto another is that which when it is felt obeyed in all wil dry up those floods from off the face of the earth that there may be a place of rest for the redeemed and elect Seed who only hath the Lord and his Light for their Habitation and the Sword of the Spirit which is the Word of God for their Armour and Defence Something that lately passed in discourse between the King and R. H. Published to prevent the mistakes and errors in a Copy lately printed contrary to the knowledge or intention of the party concerned and not onely so but also misprinted and abusâ—d in several particulars therefore it was thought convenient for the removing of errors and mistakes to be re-printed in a more true foâ—m and ordâ—r for the satisfaction of others R. H. SInce the Lord hath called us and gathered us to be a people to walk in his fear and in his truth we have alwayes suffered and been persecuted by the Powers that have ruled and been made a prey of for departing from iniquity and when the breach of no just Law could be charged against us then they made Laws of purpose to ensnare us and so our sufferings were unjustly continued King It is true those that have ruled over you have been cruel and have professed much which they have not done R. H. And likewise the same sufferings do now abound in more cruelty against us in many parts of this Nation as for instance one at Thetford in Norfolk where Henry Fell ministring unto the people was taken out of the Meeting 〈◊〉 whipped and sent out of the Town from Parish to Parish â—â—â—ards Lancashire and the chief ground of his Accusation in his Pass which was shewn to the King was because he denied to take the Oath of Allegiance and Supremacy and so because that for Conscience-sake we cannot swear but have learned obedience to the Doctrine of Christ which saith Swear not at all hereby an occasion is taken against us to persecute us and it is well known that we have not sworn for any nor against any but have kept to the truth and our yea hath been yea and our nay nay in all things which is more then the Oath of those that are out of the truth King But why can you not swear for an oath is a common thing amongst men to any engagement R.H. Yes it is manifest and we have seen it by experience and it is so common amongst men to swear and engage either for or against things that there is no regard taken to them nor fear of an Oath that therefore which we speak of in the truth of our hearts is more than what they swear King But can you not promise as before the Lord which is the substance of the Oath R. H. Yes what we do affirm we can promise before the Lord and take him to our Witness in it but our so promising hath not been accepted but the ceremony of an oath they have stood for without which all other things were accounted of no effect King But how may we know from your words that you will perform R. H. By proving of us for they that swear are not known to be faithful but by proving of them so we by those that have tryed us are found to be truer in our promises than others by their Oaths and to those that do yet prove us we shall appear the same King Pray what is your Principle R. H. Our Principle is this That Jesus Christ is the true Light which enlighteneth every one that cometh into the world that all men through him might believe and that they were to obey and follow this Light as they have received it vvhereby they may be led unto God and unto righteousness and the knowledge of the truth that they may be saved King This do all Christians confess to be truth and he is not a Christian that will deny it R. H. But many have denied it both in words and writings and opposed us in it and above an hundred Books are put forth in opposition unto this Principle That some of the Lords standing by the King said that none would deny that every one is enlightened Lord. And one of the Lords asked how long we had been called Quakers or did we own that Name R. H. That Name was given to us in scorn and derision about twelve years since but there was some that lived in this truth before we had that Name given unto us King How long is it since you owned this Iudgement and Way R. H. It is near twelve years since I owned this Truth according to the manifestation of it King Do you own the Sacrament R. H. As for the Word Sacrament I do not read of it in the Scripture but as for the body and blood of Christ I own and that there is no remission without blood King Well that is it But do you noc believe that every one is commanded to receive it R. H. This we do believe That according as it is written in the Scripture that Christ at his last Supper took Bread brake it and gave to his Disciples and also took the Cup and blessed it and said unto them And as often as ye do this that is as often as they brake bread you shew forth the Lords death till he come and this we believe they did and they eat their bread in singleness of heart from house to house and Christ did come again to them according to his promise after which they said We being many are one bread for we are all partakers of this one bread Kings Friend Then one of the Kings Friends said It is true for as many grains make one bread so they being many members were one body Another of them said If they be the bread then they must be broken R.H. There is difference between that Bread which he brake at his last Supper vvherein they vvere to shevv forth as in a sign his death until he came and this vvhereof they speak they being many are one bread for herein they vvere come more into the substance and to speak more mystically as they knevv it in the Spirit Kings Friends Then they said It is truth and he had spoken nothing but truth King How know you that you are Inspired by the
Lord R. H. According as vve read in the Scriptures That the inspiration of the Almighty giveth understanding so by its inspiration is an understanding given us of the things of God Lord. Then one of the Lords said How do you know that you are led by the true Spirit R. H. This we know because the Spirit of truth it reproves the world of Sin and by it we were reproved of sin and also are led from sin unto righteousness and obedience of truth by which effects vve knovv it is the true Spirit for the spirit of the vvicked one doth not lead into such things King and Lords Then the King and his Lords said It was truth King Well of this you may be assured That you shall none of you suffer for your Opinions or Religion so long as you live peaceably and you have the Word of a King for it and I have also given forth a Declaration to the same purpose that none shall wrong you nor abuse you King How do you own Magistrates or Magistracy R. H. Thus vve do ovvn Magistrates Whosoever is set up by God whether King as Supream or any set in Authority by him who are for the punishment of evil doers and the praise of them that do well such we shall submit unto and assist in righteous and civil things both by body and Estate And if any Magistrates do that which is unrighteous we must declare against it only submit under it by a patient suffering and not rebel against any by insurrections plots and contrivances King Then the King said That is enough Lord. Then one of the Lords asked Why do you meet together seeing every â—ne of you have the Church in your selves R. H. According as it is written in the Scriptures the Church is in God Thes. 1.1 And they that feared the Lord did meet often together in the fear of the Lord and to us it is profitable and herein we are edified and strengthened in the life of truth King How did you first come to believe the Scriptures were truth R. H. I have believed the Scriptures from a child to be a Declaration of truth when I had but a literal knowledge natural education and tradition but now I know the Scriptures to be true by the manifestation and operation of the Spirit of God fulfilling them in me King In what manner do you méet and what is that order in your méetings R. H. We do meet in the same order as the people of God did waiting upon him and if any have a word of exhortation from the Lord he may speak it or if any have a word of reproof or admonition and as every one hath received the gift so they may minister one unto another and may be edified one by another whereby a grovvth into the knowledge of the truth is administred to one another One of the Lords Then you know not so much as you may know but there is a growth then to be admitted of R. H. Yes vve do grovv daily into the knovvledge of the truth in our exercise and obedience to it King Are any of your Friends gone to Rome R. H. Yes there is one in Prison in Rome King Why did you send him thither R. H. We did not send him thither but he found something upon his Spirit from the Lord whereby he was called to go to declare against Superstition and Idolatry vvhich is contrary to the Will of God Kings Friend said There were two of them at Rome but one was dead King Have any of your Friends been with the Great Turk R. H. Some of our Friends have been in that Countrey Other things were spoken concerning the liberty of the servants of the Lord which vvere called of him into his service that to them there vvas no limitation to Parishes or places but as the Lord did guide them in his Work and Service by his Spirit So the King promised that we should not any ways suffer for our Opinion or Religion and so in love passed away R. H. His Answer to John Horn. J. H. IN thy Answer to my Queries thou seemest to be resolved to say something although it be absolutely contrary to the truth and to that which thou knowest to be Truth as will appear in what follows In answer to my first thou sayest Christ in his Spirit ascended up to Heaven when his Body was upon Earth Is this an answer to the Question Is the mind or Spirit called the Son of man according to John 3.13 which came down from Heaven And no man doth ascend up to Heaven but the Son of man which was then in Heaven So by this thy Answer it appears then that the Spirit is the Son of man and that there is no other Son of man that ascends into Heaven but the Spirit then what becomes of that body thou speaks of if the Spirit only be that Son of man In thy Answer to the second and third Queries thou provest in thy way that Mary did that which was forbidden by Christ when she held him by the feet and worshipped him but in Mat. 28.9 there is no forbidding of her to touch him but this is plainly manifest that thou art in a snare and cannot tel how to get out and yet thou wilt be saying something though thereby thou more ensnares thy self but this Scripture thou wilt once know fulfilled The Wicked shall be silent in darkness When thou shouldst answer to the fourth thou tellest of its being a secret and of prying into things above what is vvritten although the ground of my Query is grounded upon that vvhich is vvritten in Luke 24.4 To the fifth thou saist That the Women did distinguish which was Christ vvas certain but hovv they did so is a foolish curious Question What certainty is there that they did knovv vvhen thou knovvest not hovv but this is like the rest of the Priests doctrine beating the air and leaving all people in uncertainties and yet would be paid for so doing but the Lord hath made thee manifest with the rest that you cannot deceive much longer To the sixth thou sayest the two Angels were seen visibly but were not Bodies nor Persons of men but in thy answer to the fourth saist that they both saw them as men and heard them speak and had two individual Forms Now if thou wert but simple and not wilfully blind thou mightest be the more excused In thy answer to the seventh thou art more lost and confused then in all the rest for when thou shouldst answer who were the eleven Disciples that were met together mentioned Luk 24.33 thou saist that Thomas might occasionally be gone out Ans. If he was gone out then the eleven was not together as Luke 24. Again thou saist that Matthias was chosen before the Evangelist wrote his Book What darkness and ignorance is this Thou art not questioned when the Book was written nor when Matthias was chosen but who was the eleven that was together