Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	holy_a	word_n	6,560	5	4.2187	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84760	A sober answer to an angry epistle, directed to all the publick teachers in this nation, and prefixed to a book, called (by an antiphrasis) Christs innocency pleaded against the cry of the chief priests. Written in hast by Thomas Speed, once a publick teacher himself, and since revolted from that calling to merchandize, and of late grown a merchant of soules, trading subtilly for the Quakers in Bristoll. Wherein the jesuiticall equivocations and subtle insinuations, whereby he endeavours secretly to infuse the whole venome of Quaking doctrines, into undiscerning readers, are discovered; a catlogue of the true and genuine doctrines of the Quakers is presented, and certaine questions depending between us and them, candidly disputed, / by [brace] Christopher Fowler & Simon Ford, [brace] ministers of the Gospel in Reding,	Fowler, Christopher, 1610?-1678.; Ford, Simon, 1619?-1699.	1656 (1656)	Wing F1694; Thomason E883_1; ESTC R207293	63,879	81

Baxtet Quakers Catechism Tutors For are they not the very same things which they object against us That we have not an infalliable Spirit to interpret Scriptures and that we differ among our selves in our interpretations and therefore when we appeale to Scripture as the only Judge of Controversies between us they as you do deny it upon this account because we have no infallible Spirit to interpret the Scriptures controverted and thereby give an Authoritative decision of them And what we answer to them we therefore say to you in a word The Scripture we owne as our onely Rule and Judge in matters of faith and we owne no interpretation of Scripture nor desire others to owne any but such as hold proportion with other Scriptures and such interpretations and deductions are so far infallible as they do necessarily agree to them or follow from them But say you further You have some of you been Teachers in Sect. 73 this Nation ten twenty thirty yeares were those things that you have taught so many yeares together necessarily deduced from Scripture What then If not say you then by your owne confession you have taught falsehood But stay Sir every deduction that is not necessarily drawne from Scripture is not falsehood A true conclusion may have but a probable consequence sometimes to infer it from the premisses It s truth is never the lesse for that but its evidence But suppose we should confesse for once that all which we deduce from Scripture is not true We know not what use you will make of it except this that those that do not alwaies speak truth are not to be thought at any time to do so And if so we know whom this inference will hit as well as our selves What think you of the Apostle Peter whom Paul withstood to his face Gal. 2. 11. for countenancing the false brethren in the Doctrine and practise of the Mosaicall Ordinances among the Gentile Churches and compelling the Gentiles to live as the Jewes was he never in the right or not to be beleived to be so because he was then in the wrong Nay doth not God himselfe suppose a possibility of being deceived in the best of his Ministers when he bids hearers prove all things 1 Thes 5. 21. and commends the Beroeans for searching the Scriptures whether the things that Paul and Silas preached were so or no Act. 17. 11. We suppose that no godly Minister will preach that which he knowes to be false But if without his knowledge yea or with his knowledge any one should do so it is the hearers fault if he be deceived thereby because he hath a certain rule whereby to examine what he teacheth and we professe we desire no further to be credited then the Scripture will beare us out in what we say But suppose there be some of us possibly to be found who Sect. 74 will justifie all that they have preached for so long time to be truth necessarily deduced from Scripture What of that Why then say you all that is so taught is infallible True And what then Forsooth then you add why do you not then adjoyn all your Sermons to the Scripture for if necessarily deduced from Scripture they are Scripture and a part of the Saints rule And so you go on it would become so voluminous a Book that many poore Soules Estates would not buy a Bible We shall give you a breif account why we do not if it may do you service And that is because we do not judge our selves so immediatly inspired in our Sermons although we deliver the same truths the holy Pen-men of God were in penning of the Scriptures The sacred Writers of Scripture did not onely write the things they left upon record to the Church by immediate inspiration but the words and phrases in which they expressed them Whereas the best Ministers that since have been have been faine to expresse those truths in notions and tearmes of their owne yea and the Apostles themselves in their popular Sermons And therefore we suppose the H. Ghost thought not fit to record all the popular Sermons which were preached by the Apostles themselves but only appointed them to draw up the summe of the Doctrine they generally taught in expressions of their owne into a forme of sound words of his owne inspiration to be a Standard of Doctrine and expression to succeeding ages And yet supposing the Apostles alwaies preached as they Sect. 75 wrote by immediate inspiration as to matter and forme then we ask you Why they did not bind up all their Sermons with the Canonicall Scriptures seeing all they taught was infallible Whatever you answer hereunto will be applied to our case But we suppose John gives you a sufficient reason in the close of his Gospel There are many other things saith he which Jesus Jo. 21. 25. did which if they should be written every one I suppose that even the World it selfe would not containe the Bookes that should be written So that God therefore thought fit to keep from after Ages part of the History of Christ that the Bible might not be too voluminous And we hope the same reason will serve for us if we do not bind up our necessary and infallible deductions with the Bible In a word this question is proposed with no greater measure Sect. 76 of discretion then if you should ask Whether all the Bushells and Yards and Pints in every mans house or shop in Bristoll be exact measure or no If all say yee then you further enquire Why they do not all bring them into the Market-house or publick place appointed for that purpose and chaine them all to the common Standard seeing they are all alike exact with it Surely to such a wise question the answer will be easie Viz. Because one publick Standard is enough to measure private Measures by and the severall Tradesmen according to their severall imployments having once had their private Measures tryed by that can make profitable use of them at home We shall leave you to make the application to the Question in hand But before we dismisse this captious Argument of yours Sect. 77 you shall give us leave to retort it upon you and then see whether you can give a wiser answer to your owne question in your owne case then we have done in ours We ask therefore Is all that George Fox James Nayler or your selfe teach write and pronounce as from God For from Scripture you will not say you speak seeing that it is not your rule of Doctrine necessarily true or no If not then by your owne confession you have if your owne Argument be good taught falsehood if so then all you and they have taught is infallible for you say it is dictated by the same Spirit that indited the Scriptures and so equall to them your Epistles are as good as St. Pauls is before-said by some of you And then why do you not adjoyne all your Preachments and

you think fit to conceale not without some ground of suspicion that you were rather willing to pick out what you could best sport your self and your credulous Reader withall then to give a solid answer to his Arguments as they come from his hand with such animadversions as he is sufficiently able to make to the disingenuities of your reply will abundantly vindicate him and the Truth Onely we cannot but acquaint you that you have mistaken the mark very much in the arrowes of bitter words which your discourse levels with too much virulency against that holy man Had you dealt with one of those sorry things in black whose Doctrine and life are scandals to the Gospell and blemishes to their holy Profession you might have promised your selfe an easie beliefe from the Readers of your Book to whatsoever load of reproches you should have laid upon him but the man you deale withall is so well known for Piety Meeknesse Humility Heavenly-mindednesse tendernesse of conscience and all other Ministeriall Qualifications that you may as well perswade them the Snow is black as fasten those reproches upon him with any hope of gaining credit to your self or your book except amongst those who are either totally strangers to him or given up to so potent a prejudice against all that beare the name of Ministers that they can easily admit into their Creed whatsoever evill can be said of them But to more sober Readers and especially those of the parts where he lives you might be easily convinced had you any principles left to bottome a conviction upon that the unjust imputations you every where bespatter him withall will render you suspected in all the rest of your book for the falsehood detected in them And we must tel you withal that we cannot prevail wth our reasons or consciences to perswade themselves that you have that infallible Spirit which you pretend to dictate to you seeing we know you to be so grossly mistaken in the censures you spend upon him and divers of his fellow-labourers Nor can we judge that language inspired by the holy spirit of God when we consider that there is no Gall in that Dove that those holy men of God who wrote as they were moved by the H. Ghost tell us that Saints must put away all clamour and bitternesse and evill speaking Ephes 4. 31. and wrath That the wisdome that is from above is gentle Ja. 3. 17. Ja. 1. 16. and that if any man bridle not his tongue his religion is vain And lastly that if you be not a better Master of Language then Michal the Arch-angel or we deserve worse usage then the Devill himself the light in which the Apostle Jude spake will tell you but that you think him too low a Scholar to instruct you that have gotten through the Schoole wherein he was a Disciple that it ill becomes you to bring against your Antagonists a railing accusation But if that convince not you Iude 9. and your brethren of the incivility and irreligion of your tongues and pens in this way we shall refer you from Michaels Dispute to Enochs Prophesie wherein you will find that hard speeches will beare an Indictment at the last Assise as well as Vers 14. hard blowes And in the mean time we hope God will heare our prayers and free us from the mercy of your Hands who find what cruelty there is in the tender mercies of your Prov. 12. 10. Tongues Mean while in hope that a soft answer will turn away wrath Pro. 15. 1. and that we may set you a fairer Copy to write after when you next put pen to paper we shall endeavour by Gods assistance Pro. 26. 4 5. to answer so much of your papers as concernes us in common with other Ministers without answering your passions And Sir upon our first view of your Pamphlet we cannot Sect. 1. but tell you that if your Title-page were calculated for the Meridian of your Book you mistook your self extreamly For Tituli remedia pixides venena to let passe the Title it self wherein you abuse the glorious name of Christs Innocency to patronize your own guilt we cannot but wonder how Seneca an Heathen comes to be so great in your esteem that you that will not allow us to quote Hierome Augustine Calvin or Luther yet think your Book Epistle p. D. credited by the wrested Testimony of a Pagan Philosopher prefixed thereunto Sect. 2. But to let that passe and proceed to your Epistle which only because you direct it to the whole body of the Ministery we suppose our selves concerned in The rest of your Book because we are assured from your Adversary that he will speedily take it in hand we suppose you will give us leave to be so ingenuous as to leave to his able Pen without interpreting it any wise to proceed from any consciousnesse of our own weaknesse that we meddle not with it And here in the first place we con you many thanks for the charitable advice you begin withall and assure you that the more we think of the day and houre which in your entrance you mind us of and that account we must hereafter therein give to the righteous Judge of Heaven and Earth the more are we excited to the consciencious discharge of that office which however you revile we are sufficiently assured he will own at that day to be held by commission from him and the more are we encouraged against all that evill entertainment which for the discharge thereof we meet withall from men of corrupt minds 2. Tim. 3. 8. reprobate as concerning the Faith And we hope we shall take warning even from an Adversary to walk worthy of our high and holy calling and not wear our Livery to the disgrace of our Master But we are jealous that whatever use we may make of your counsell you intend it to far another purpose to wit rather as a slye way of casting reproach upon us by insinuating that we stand in need of being so advised then out of any intention to do us good by that advice I wish you were in your language is no other then I proclaime your are not Sect. 3. And although you tell us immediatly after that you will not undertake Epistle pag. 2. rashly to judge us or accuse us to the world from which crime of rash judgment you think your self sufficiently secured by comparing our works with our rule the Scriptures and then proceed as you think cum privilegio to misapply Scriptures to slander us yet we must retort upon you that which you give in way of advice to us that the hower is coming when all coverings shall be removed and the vailes pluckt off from Ep. p. 1. all faces and then we doubt not but you will be found not only a rash but a false accuser and that to the world in Print notwithstanding that colour and covering which you hide

whether you vvill submit your Revelations to this Touchstone or no If so you yeild the question If not then whatever Commands or Prohibitions you receive in the way of revelation you must obey vvhether agreeing or disagreeing to the written Law of God And then how far the examples of Abraham offering up his Son and Phinehas executing vengeance yea and vvhen time serves Ehuds message from God to Eglon may be witnessed in you as you speak we know Judg. 3. 19 not and shall pray vve never may by experience Q. 9. Whether the Scriptures do not establish it selfe as the rule of Faith in referring all pretenders to new light to the Law and the Testimony and telling us expresly That if they speak not according to this word it is because there is no light in Isa 20. 8. them And whether the light in you and in your companions be not darknesse that will not undergo this tryall Q. 10. Whether the phrases of walking in the Law of the Lord keeping Gods Testimonies taking heed to a mans way according to Gods word not wandering from Gods Commandements Ps 119 1 2. 9 10. 21. 30. 35. 51. 102. 110. 133. 157. laying Gods Jugdments before him going in the path of Gods Commandements not declining from Gods Law not departing from Gods Judgments not erring from his Precepts ordering his steps in Gods word not declining from his testimonies Are not cleare evidences that David made the written word that then was his Rule And you owne Davids Rule for yours p. 8. Q. 11. Whether you think in your conscience that Deut. 5. 32 33. doth not convincingly prove the Scripture to be the Saints rule The words are Yee shall observe to do therfore as the Lord your God hath commanded you and before vve have the repitition of the written Law You shall not turn aside to the right hand or to the left c. Your answer in your book is in summe P. 7. that all the Scripture was not then written But did not Moses therein establish as much as was then written for the rule the Saints of those times were to walk by Besides these words immediatly refer to the Morall Law before repeated in the same Chapter And will you exclude that from being the Saints rule as well as other Scriptures Then indeed there vvill be no duty or sin but as a man thinks Q. 12. Whether you deale honestly with Calvin in that P. 20. Scripture Eph. 2. 20. whilest you tell your Readers that he saith in Terminis That the Apostle doth in that Scripture intend Jesus Christ to whom the Prophets and Apostles did beare witnesse Whereas Calvin saith expresly It is without doubt that the foundation in this place is taken for the Doctrine of the Prophets and Apostles And therefore Paul teacheth that the Quin fundamentum hic pro doctrina sumatur minime dubium est Et itaque docet Paulus fidem ecclesiae in hac doctrina debere esse fundatam Calv. in l. Churches faith ought to be founded on this Doctrine And there is not any mention at all of those vvords in Calvin vvhich you quote from him To say the truth vve much vvonder how you could have the brazen face to father a saying upon Calvin vvhich he never said till vve looked upon Marlorate whose mis-quotation or rather the fault of his Printer it seemes deceived you for there vve find among other things there ascribed to Calvin this passage you mention But it concerned a man of your acutenesse not to have taken up a report from another vvhen Calvins vvorks are so common in every Shop and Study that vvith a little paines more you might have conversed vvith the Originall Author whence Marlorate makes his collections But it seemes you vvere vvilling to snatch at any thing that seemed to support your cause vvhere ever you found it And yet you shewed no part of ingenuity in your usage of Marlorate himself vvho together vvith that passage vvhich you quote and under the same note by which he distinguisheth Calvins vvords cites Calvin point blank against you saying that the Apostle shewes in that place how the Ephesians vvere made fellow Citizens vvith the Saints Nempe si fundati sint in Prophetarum Apostolorum Doctrinâ to wit If they be founded on the Doctrine of the Prophets and Apostles These words and others to the same purpose immediatly precede your owne quotation vvhich renders your dis-ingenuity the more culpable as shewing a vvilfull designe of abusing so reverend a name to delude your Readers Q. 13. In a vvord tell us ingenuously Whether we must or must not beleive the Doctrines which the Scriptures lay downe upon their owne authority If vve must vvhy do you quarrell at those that call them the rule ground foundation of faith seeing every intelligent man will tell you that it is the same thing to beleive the Doctrines of the Scripture upon the Scriptures authority and to make the Scriptures the ground rule foundation of faith If vve must not then tell us what superadded to the Scriptures owne Authority renders their Doctrines more credible We observe the Papists state this question as you do But they vvill answer us ingenuously That they beleive the Scriptures because the Church hath confirmed them And the Socinians are of your mind also but they deale fairely too and speak out That they will beleive the Scriptures as far as reason votes with them Would you speak out vve doubt you must confesse you are very neer these last in your judgment Why do you not tell us plainly that you beleive the Doctrines laid down in the Scripture as far as the light within you concurs with them And then vve shall know vvhat you mean in denying the Scriptures to be the rule and ground of faith Viz. That as much as pleaseth you you vvill beleive and vvhat dislikes you shall be cashiered as an old Declarative or an Almanack out of date as some of your Cater-cosins the Familists have blasphemously called the Bible Q. 14. Lastly Whether God vvill not judge every man vvho lives within the sound of the Gospell by the written word If not what meanes the Apostle Paul when he saith that as many as have sinned in the Law shall be judged by the Law in the day when God shall judge the secrets of men by Jesus Christ according to my Gospel Rom. 2. 12. 16. And seeing we are upon this subject give us leave to enquire yet a little further what are those Books out of which the dead shall be judged and whence one day God will draw the rule of his proceedings in the day of Judgment as you may find Apoc. 2. 12. If God vvill judge us out of the written word after death surely we are not to be blamed if we study that Statute-Law and labour to conforme our beleif and practise thereunto whilest we live which must judge us when we dye Or else we pray you

to conceit the case altered in their own concernments from what they rigorously pronounce concerning others We have not yet quite done with you and therefore we must Sect. 84 crave your patience a little longer whilest we ask you a few plaine Questions upon this subject now at hand Q. 1. Sir you will admit of no interpretations of Scripture we entreat you therefore to tell us Christ saith he is the true Vine and his Father an Husbandman Jo. 15. 1. Are they properly so or Metaphorically If you say metaphorically or improperly you interpret for the Texts expresse words are not I am a metaphoricall Vine and my Father a metaphoricall Husbandman If you say properly you blaspheme Q. 2. Christ saith I am the door Jo. 10. 9. You beleive you Epistle p. 7. say that Christ meanes as he speakes and therefore you deny our meanings and interpretations as needlesse Is Christ then that which we in propriety of speech call a door If you say he is in a spirituall sence a door who interprets now Do we offend if we interpret this Text of a spirituall door to a mysticall building and you though you give the same sense not so Q. 3. Nay what say you further to those two places of Paul and James which in words flatly contradict one another Yee see saith James that by workes a man is justified and not by faith onely Ja. 2. 24. But we know saith Paul That a man is not justified by the workes of the Law but by the faith of Jesus Christ Gal. 2. 16. You will allow vve hope that the Scriptures are truth though they be not the word of God Now truth and truth contradict not each other so that vve must find a different sense from the contexts of both places wherein the one affirmes that works justifie not and the other that they do This reconciliation is usually made by our Divines thus St. Paul denies works to constitute any person just before God and James affirmes that workes declare a person just How you without interpretation vvill reconcile them we know not especially when vve consider that you are a greater friend to constitutive justification by workes if you be of the mind of your fellow Quakers then vve believe James was and so are more concerned to study how to come off fairely with Paul then vve Q. 4. And now vve are upon the point of reconciling Scriptures vve shall make you a little more work in this kind Christ saith The Father is greater then I and yet he saith againe I and the Father are one And Paul saith of him That he accounted it no Robbery to be equall with God Phil. 2. 9. The Apostle John saith There are three that heare record in Heaven the Father the Word and the H. Ghost and these three are one Shew us without interpretation how Christ can be equall with the Father without robbery and one with him and yet the Father greater then he how the Father the word and the H. Ghost can be three and yet one And we might here also put you the question that our Saviour put to the Pharisees Mat. 22. 41. How Christ is Davids Son and yet Davids Lord and we suppose with the same successe that you will never be able to Answer us a word if you hold your Principle of denying all interpretations but that your forehead possibly may be harder then the Pharisees Q. 5. What will you say to a Papist but that you owne not the Scripture as a rule of Doctrine which indeed is a quick way of Answering all difficult Texts when he tells you that he finds Transubstantiation in this is my body Is the expression proper or figurative was the bread his body indeed or a Signe of it if you say his body indeed you are a Papist if not you interprete Sir to be short we shall take leave to mind you of these particulars and we have done 1. As to that un-christian passage of yours viz. a righteousnesse beyond the Stars a Righteousnesse far above us as you call the Righteousnesse of Christ in a slighting manner and we have just ground to feare some of those you plead for speake to that purpose in a spighting way we heartily advise you to take heed what you doe that you may not be found in the number of those who by wicked hands labour to pull the Crowne from the Head of Jesus and destroy the very being of Holynesse amongst men for all the workes of such Persons at the best are but beautifull deformities and although they may be highly esteemed amongst men yet they are abomination before the Holy God for our parts we are not ashamed of the Gospell of Christ and have through mercy determined not to know any thing amongst our People but Jesus Christ and him crucified and we judge it a speciall duty in this season the Lord helpe us in it that the more you and your complices doe either wretchedly reflect upon or downe right Blaspheme and speake against that Glorious Righteousnesse the more to exalt and make mention of that Righteousnesse even that only 2. Whereas you say could the Scripture be a rule before it was Scripture We answer the word now written even the selfe same word was the very same and had the same Office viz. to be a Divine ground of faith and rule of life before it was written as for instance Enochs Prophecie quoted by Jude 14. 15 concerning the judge the attendants the Persons to be judged the judgement it selfe the deeds and words for which they are judged is the very same with the written word and Gods word to Abraham Gen 17. 1. I am God al-sufficient waelke before me and be upright is the same with nay is the summe of the written word yet this was spoken foure hundred yeares before a word was committed to writing it being generally agreed upon that Moses was the first holy man that did write by the inspiration of the Holy Ghost Pray Sir tell us what difference was there between the Law as spoken by the mouth of God and afterwards written by the finger of God When Moses being provoked in the businesse of the Golden Calfe had broken the two Tables God commanded him to make two Tables of Stone more and the Text tells us that God did write the very selfe same words that he had written before in the first Tables Exod. 34. 1. the Truth is you doe but trifle in your Quaerie yet we feare you border not far from Blasphemy you nusle up your quaking freinds in their horrid rejecting of the Scriptures to be the rule and so make them listen after inspirations you would make void the word of God through your pretended Revelations and pull that pure and perfect clear Light out of the Firmament of Assembleis that men might follow the ignis fatuus of their darkned minds and deceitfull hearts 3. You quaere Whether our Sermons are infallible and if so why they

are not bound up with the Bible and if so how huge a Volume would it make and how few could buy it we reply the Doctrine which we Preach is not ours but Gods and therefore infallible but must they therefore be bound up with the Bible what think you of the Sermons of Jesus Christ Luke 4. 21. Luke 5. 3. were they not infallible or the Sermon Philip Preached to the Eunuch out of Esay 53. Acts 8. 53. or that Paul Preached at his farewell Acts 20. 7. were they not infallibly true yet these were not bound up with the Bible why doe you thus from your inward darknesse cavill at outward Light we call it your darknesse hoping that you doe not knowingly oppose the truth 4. As for Ministers Maintenance upon which you harpe so much as knowing the sound to be very welcome to the eares of your gang and others we desire this favour at your hands either soberly to answer our reasons or else to be so ingenuous as to forbeare your scoffings 5. As for your defence of the Language thee and thou we referr you to what is said a bove we shall only add this we cannot think it to be any such great Crime to speake in this one case the plural you for thou for the singular as when Saint Paul saies we for I as Heb. 6. 9 we are perswaded better things of you and though we thus speake and againe we desire v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lastly wheras as you say in favour of your deare Quakers these are the Practices for which they are hated as though they were so innocent we reply besides their Blasphemies of which before and their railings cursings slanders untruths we desire to know what you think of foure or five instances we shall propose first what doe you think of the Quaker that acted that most abominable unnameable sin with a Mare what doe you think of it was it not from his light within or what is your opinion of another poore wretch that hanged himselfe these two you may find at large added to the relation of Gilpin of Kendall and confessed by the Prime of that way to be true what may be your thoughts of those Quakers that killed their Mother it was thus they were taught to harken to and follow after the Light within them this Light taught them they ought to destroy the Originall of Sin and by the said Light they apprehended their Mother to be the Originall and from thence still by the said Light they most wickedly embrued their hands in the blood of their Mother this you may read in Mr. William Keyes Minister of Stokesly his Answer to eighteen Quaeries who was with them in Prison What may be your judgement of Nicholas Kate of Harwell in this County of Berks who about ten months since came into Newberry between eight and nine in the Morning on the Lord day starke naked in a most immodest manner even beyond the Pagans and so walked through a long Street only with an inchanted belt about him which belt we have ground to call inchanted this man did not converse or live as a Husband with his wife for many months before this we will tell you what his Doctrines were 1. That Marriage was made by man 2. That Christians were worse then Beasts 3. That any woman was as free to him as his Wife 4. That his wife was no wife of his she was a limb of the Devil 5. That he was holy and all things that he toucht were holy as his very Hatchet his pot his knife 6. That when the fulnes of time was come he should work miracles This man hath left his owne family his Land and stock of a very considerable value entred upon by Persons whom the Country esteemeth Ranters his wife a weake diseased woman who brought him a valuable portion left to the mercies of these Persons which are cruell enough to her the farmer Kate himselfe since his departure was never heard of by his wife or any of her freinds if any Person can tell where he is or what is become of him they may doe a charitable Christian Office to informe his much distressed Wife Lastly what doe you think of one of your neighbours of Bristoll who lately even the 29. of Aprill last at Marleborough in the County of Wilts in a discourse with a Godly discreet and Learned freind held out this Light 1. He knew no such thing as the resurrection of the body 2. That the body of Christ was not in Heaven neither should he come thence with a body 3. He defended those that went naked but as yet he had no command to doe so 4. That of late he went to bed with a woman who was not his wife and that he did it without Sin 5. That that very Christ crucified at Jerusalem was indwelling in him 6. That he was confident of his perfect holinesse and on that account went to bed with the woman and yet afterwards excused himselfe saying there was a necessity for it there was no other spare bed in the House Sir these with those before recited are the Doctrins and Practises that we according to the measure received contend against all the hurt we wish you is this that God would give you the spirit of truth love and of a sound mind that you may not go on to vilify the Lord of Glory to slight the word of life truth and salvation and shoot your Tart indeed bitter speeches like darts against men that feare God and desire to prize and keep close to the word of his grace for our parts we have a witnesse within that what we have done is for the truth which we pray that you and we may receive in the love of it and in so doing we shall subscribe our selves Reding this 12 of May 1656. Your Freinds Christopher Fowler Simon Ford. FINIS