carnal weapons to destroy or overthrow either him or the Government thereby for that is contrary to our life But as for swearing it being contrary both to Christs command and our Consciences as we never have so we never shall swear neither for nor against any Man Power or Government but shall be true and faithful to what we promise and profess And as concerning the Church of God and spiritual things relating unto Gods Kingdom we own onely Jesus Christ as Supream Head Ruler and Lawgiver there according to James 4.1 There is one Lawgiver which is able to save and to destroy and as it is written Ephes. 1.12 that God hath given him to be the head over all things to the Church which is his body the fulness of him that filleth all in all and as the Apostles did hold forth him to be the head of the body the Church who is the beginning the first-born from the dead that in all thâ—ngs he might have the preeminence Col. 1.18 And him we do own as head Ruler and Commander in all matters of Faith Obedience and Worship in things appertaining unto his Kingdom and he onely is to rule give laws and order in the Consciences of men by his spirit light and power and as he is the author of his people Faith so he is the defender of it and them in it and so to him we give the Dominion Rule and Government as Head and Supream over his Church and not unto man so in him who is our Life King and Lawgiver we honour all men and do seek the peace of all men and not the destruction and unto this we do acknowledge and bear witness to who are members of his body which is his Church Richard Hubberthorne George Fox the younger London 23. day 4. Moneth 1660. Antichristianism reproved and the Doctrine of Christ and his Apostles justified against Swearing In Answer to John Tombs's six Propositions for the lawfulness of Swearing All which Propositions are both agaâ—nst Christ and his Apostles Doctrine as is here proâ—ed according to the Scriptuâ—es For the satisfaction of all tender Consciences Because of Oaths the Land mourns Hos. 4 And as saith the Prophet every one that sweareth shall be cut off Zach. 5.3 The Epistle John Tombs IS it not a shame for thee who art called a Baptist thus to manifest thy self and divide thy self from thy own people Hast thou not taught people to swear first one way and then another Did ever any of the Apostles so in the Primitive times But on the contrary that people should not swear at all And why dost thou bring the Scripture that was spoken to the Jews and apply it to the Christians And why dost thou bring the Scripture where the Angel sware but brings not the Scripture which saith All Angels must worship the Son who saith Swear not at all So is not this like Antichrist and Anti Apostle that preaches up that which Christ and the Apostles denied as in Mat. 5. James 5. And whereas thou saist in thy Epistle that thy writing is short and indigested in that thou hast said truly for how can they that fear God digest it seeing it is so contrary unto Christ and the Apostles Doctrine And so both thou and it are become an ill savour to God and them that love him but thou shalt be rewarded according to thy work But God hath made thee manifest who hatst so long been hiding thy self under so many false coverings but now art discovered that thou shouldst no more deceive the Nation R. H. But on the contrary from the Scripture it is proved that the Believers and Christians are not to swear at all Therefore to them that are in Christ Jesus no Oath is lawful WE read in the Scriptures of truth Matt. 5.19 That whosoever breaketh the least commandment and teacheth men so he shall be least or not at all in the Kingdom of God But we do find some men especially John Tombs breaking the commands of Christ and teaching men so therefore he is guilty of that judgment but to the first proposition which is this That some swearing is lawful His proofs are these That which is not de toto genere in its whole kind evil may be lawful but swearing is not de toto genere or in its whole kind evil therefore some swearing may be lawful Answ. This argument is thus disproved To break any of Christs commands or to deny the Apostles Doctrine is de toto genere in its whole kind evil but to swear at all by any Oath is to break the command of Christ and to deny the Apostles doctrine as Mat. 5.35 36 37. and Jam. 5.12 Therefore to swear at all is not lawful but evil according to Christ and the Apostles Doctrine and in the state of condemnation Jam 5. Again John Tombs concluding that his major is manifest of it self goes To prove this minor thus That is not wholly evil about the use of which some Directions are given by God but God giveth directions about the use of swearing as Jer. 4.2 And thou shalt swear the Lord liveth in truth and judgment and righteousness ergo Answ. By the same argument may it as well be proved that the Christians and believers in â—hrist may be circumcised offer incense burnt-offerings and sacrifices because for the use of it God gave some directions and therefore it is lawful but as circumcision incense burnt-offerings and sacrifices of the Law is ended in Christ so is the Oaths which was among the Jews in him ended also to the Believers and by him forbidden for it was said of old time Thou shalt swear and shalt perform thy oath to the Lord but Christ in the 5. of Mat. makes mention of the Jews oath which God gave once directions for yet saith he Swear not at all here Christ puts an end not onely to frivolous and vain oaths but to the true oaths which the Jews was once commanded of God to sweâ—r for these oaths are they which Christs words hath relation to for he came to end the Jews worships and oaths who is the oath of God Christ the truth and righteousness of God saith Swear not at all which ends the Jews which was to swear in truth and righteousness 2 Argument That which is approved by God is lawful but some swearing is approved by God Psal. 63.11 Every one that sweareth by God shall glory ergo Answ. That Scripture Psal. 63.11 saith thus but the King shall rejoyce in God every one that sweareth by him shall glory but the mouth of them that speak lyes shall be stopped This was spoken of David the Anointed of God who was in that covenant of the Law wherein he might swear in truth and righteousness that oath As the Lord liveth and as my soul liveth but there was some in that time which if they used that Oath the Lord liveth surely they swear falsly Jer. 5.2 But what is that to the Christians under the new
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
up in pride and that would do or say any thing for his hire he should bring those Scripture to plead for swearing and that lawfulnesse of oathes in all which the Apostle took God to witnesse his love to the Saints and labour in the work of his ministry signifying to all that understand how that he spoke the truth and did not lye and kept to his yea and nay according to Christs doctrine and did not swear at all Now further to prove swearing Lawful John Tombs brings This fifth argument That which hath a necessary use for the benefit of humane society is not unlawfull but some swearing hath a necessary use for the benefit of humane society ergo Answ This argument is thus disproved and both the major and minor to be false For to break any command of Christ is of no necessary use for humane society but to swear any oath is to break his command ergo For Godlinesâ— is profitable unto all men in all their societies bat he that swears goes from Godlinâ—sse into ungodlinesse and trangression which trangression is of no use nor service amongst Christians so that John Tombs might as well have thus stated his Argument that to break Christs command is of benefit to humane society therefore to break Christs command is lawfull c. and might thus have proved it that excâ—pt we break Christs command we cannot preach for hire nor sue men at the Law for tythes nor live in pride ease and vanity nor keep our places of profit and benefit which is necessary for our society of Priests ergo But we whose eyes God hath opened do see that all his book tends to the perswading of people to swear when Christ hath said Swear not at all and that which he now would swear for again he vvould svvear against for the same advantage profit vvhich he hath in his eye yea or he vvould persvvade all men not to svvear and bring Scripture to prove it upon the same account so that vvhat he doth in this kind is because of advantage for tvvo years since he did not preach this doctrine nor vvrite those arguments Novv it being proved that the follovvers of Christ and believers in him are not to svvear at all then all those promissory oaths upon vvhich John Tombs hath grounded his other propositions is not to be taken But again to prove an oath of supremacy to King Cesar he brings the example and rule of Christ and argues thus If the Lord Christ in the dayes of his flesh did ackovvledge Cesar as supreme Governor in his dominions and did subject himself to his jurisdiction in ansvvering before the Roman Deputy and vvas obedient to his parents real or supposed then all Christians even the highest Ecclesiastical Prelate should be subject to the King as supreme Governor in his Dominions and for proof of this he brings Mat. 22 21. vvhen the Pharisees shevved sus the Tribute money Christ bid them Give unto Cesar that vvhich vvas Cesars unto God the things that are Gods so then it vvas the tribute money that vvas due to Cesar but doth this prove that Christ did swear or vvas any example of svvearing to Cesar or account Câ—sar the head of the Church Ruler in Ecclesiastical things so that this Scripture proves the contrary then for that which thou brings it for those Pharisees that brought the money to Christ said they knew that be respected no mans person but taught the way of God in Truth so then if Christ be our example and rule in this then to the supream King or Kings we must not respect their persons but give them their due which is that tribute whâ—ch hath their own superscription upon it and we must teach the way of God in Truth give unto God the things which are Gods which is all honour glory and rule in spiritual matters and give to Châ—ist alone the prâ—heminence which is head of his body which is his Church and we must not swear at all neither for nor against any man for Christ did not swear neither for nor against Cesar and we must live peaceably with all men nor envy nor fight for nor against any man and this is quite contrary to what Jo. Tombs would perswade people or to what he understands from the Scripture which would make people believe that Christ was an example of the oath of supremacy to Cesar so that people may well be blind ignorant who hath such Teachers But we also shall follow the example of Christ as 1. Tim. 6 13. who did witnesse a good confession before Poâ—tius Pilate and this is a good confession before any King or Ruâ—er now to say that we have obeyed the Truth from our heart and have not broken the Commands of Christ by swearing for or against any neither have we transgrest the example of Christ in respecting any mans person neither do we in our hearts envy any man King Ruler or people but hath love even to our enemies and can do good to them that hate us and can pray for them that persecute us and do desire and daily labour that all men might come to the knowledge of the Truth that they might be saved And this good Confession we can witnesse before the King or any in Authority and say that God is our witnesse and our Conscience also bears us witnesse in the sight of God as the Apostle did and we can say also that we speak the Truth before God and lye not for our eyes is not blinded with gifts and rewards neither have we taken Oath Covenants nor Protestations for Parties Powers or Religions but since we knew the way of Christ we have walked in it and kept to his Commandement Oath which is yea nay in all things so have not entred in condemnation with those that are given to change but the unchangeable Priest the unchangeable Covenant and unchangeable Law hath been our Rule and of this we need not be ashamed but in Gods power and Authoritie can we hold up our heads when others do bow down their backs alwayes crouching under every power and change of Government as Davids enemies did Psal. 69.23 for that is their place condition as the Apostle doth witness Rom. 11.10 Again Jo. Tombs saith that Paul a Saint was subject to the judgement of Cesar and appealed to him then he acknowledged him supream c ergo Answ. Paul was a Prisoner for the word of God and testimony of Jesus and appealed to Cesar for justice because he was unjustly accused and had not done any thing worthy of bonds or of death therefore according to their Law he ought to be set free but Paul did not call Cesar the supream head of the Church and chief Ruler in Ecclesiastical things for if Cesar had been the supream head of the Church of which Paul was a member he would have needed but little appealing unto for setting of him at liberty but in such
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
according to that light in the conscience and thou bears the svvord in vain and that in the conscience vvill take hold upon thee and condemn thee and vvil execute the righteous lavv of God upon thee vvho refuseth to act according to that in the conscience but those vvhom you call Quakers act according to that in the conscience and they are no fighters no strikers no drunkards no swearers no oppressors no whoremongers no idolators no fornicators no lyars no scorners no revilers no false accusers not proud not high-minded not thieves not murtherers for they give obedience to that in the conscience which crucifies them to all these things and so the Law cannot take hold upon them and from the Lord do they declare against all these things where they are yet standing which the Law of God takes hold upon And you who are called Magistrates and Justices as you pass through the streets in the Cities and in the Markets you may hear men swear and lye and be drunk in the Ale-houses you pass by them And when any of the servants of the Lord who are sent of the Lord into the Markets or Cities and declare the Word of the Lord against drunkards swearers and lyars who are cheating one another and cozening one another and bid them repent and declare to them the just judgement of God which is to fall upon them and all such whom thou who art a Magistrate hath neglected to act Justice upon and to punish according to the law then they who are drunkards fall a fighting and striking and hales them to thee vvho art a Magistrate who shouldst punish the drunkards and swearers fighters strikers and thou saist they have disturbed the people and broken the peace when they have declared the Word of the Lord against sin ungodliness and all the unrighteousness of men which thou should have punished by the Law And thou art called a Justice of peace and this is thy peace which is kept with drunkards swearers strikers and fighters and is disturbed by the Word of the Lord declared from the mouth of the Lord by his servants against all these things who art not guilty of any of those things And here thou art no Minister of God but an encourager of evil doers and discourager of those that do well vvho declare justice from God against those whom thou should act justice upon and when they are brought before thee thou wouldst have them to honor thee who art a vile person and no Minister of God and no honor belongs unto thee but he who ministers justice from that which is pure of God in the conscience is worthy of double honor because they wil not honor thee vvho acts no justice but according to thy corrupt wil is not obedient to that of God in the conscience thou sends them to prison or out of the City or Markets or stocks or whips them if a drunkard or swearer wil put off his hat to thee and bow to thee and call thee Master thou dost not imprison such an one nor punish him neither with Stocks nor Whips nor counts him any breaker of the peace And here they who break the peace and act contrary to the Law of God are spared and are at liberty and they who keep the peace and do violence to no man they are punished by those who should act Justice in the Land And here iniquity is set in the place of Justice and is at liberty and Truth is imprisoned by the Rulers of the Nation And to all Rulers I speak from the Lord to that in your consciences minding it wil let you see who it is that is not subject to Authority Whether they that are drunk or they who declare against drunkenness Whether thty that swear or they who declare against swearing and deny to swear at all Whether they that fight and strike and beat one another or they who never lift up a hand against any man but declare the Word of the Lord against such things And them whom you call Quakers are no drunkards nor no swearers for Jesus Christ saith Swear not at all but let your yea bâ— yea and your nay be nay and so they abide in the doctrine of Christ and keep the peace of God and are justified in the sight of God and are no breakers of the peace but are subject unto Authority for conscience-sake cannot break the commands of Christ nor do any wrong nor violence unto any man and the peace for they are no fighters nor strikers Rom. 13.45 but they are smitten and striken and they give their backs to the smiter and hide not their face from shame and spitting as the same Seed Christ did who passed before Isa. 50.6 who preached repentance and spoke in cities markets and villages and by the sea-coasts and then all the city vvas in an uproar as it is novv and their peace vvas broken and they vvere disturbed they smote him on the face and buffeted him and imprisoned him lest if he should be let alone all men should believe on him And you are the same generation now for any vvho are sent of the Lord novv to preach repentance to turn you from your iniquities that your minds might be turned to the Light of Christ vvithin you vvhich vvill check you for sin and evil then your cities are on an uproar against them to persecute them and so you fill up the measures of your fathers iniquity A Word from the Lord to all you who are called before the Magistrate to be a Jury who swear before the Magistrates to see the Law put in execution and that you will execute the Law upon Drunkards and Swearers and that you will see that the poor the fatherless and widows be relieved and not see them want and this you swear before the Magistrates that you will see it performed and that none be idle nor wander abroad without a Calling And some of you that swear to punish Drunkards are Drunkkards and have fellowship with Drunkards and you that swear to punish swearers are swearers and here out of your own mouths you are condemned and by the Light of Chrâ—st you are judged who are Swearers you are out of the commands of Christ who saith Swear not at all And you see the Poor the Fatherless and Widows in want and you do not relieve them and you see idle persons without any calling and you do not set them on work but they live in idleness devouring the Creation And herein you do not perform your Vows nor execute the Law which you professe and so acts contrary to the Light of Christ in your consciences Now to the Light of Christ in you all I speak and charge you in the presence of the living God to take heed unto it and it will let you see wherein you have transgressed the pure Law of God and suffered sin to reign unpunished and it will bring the condemnation upon you who
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
is not like to be a free Nation or a free people For it was that Spirit which brought Israel into bondage which was once a free Nation and not in bondage to any man while the Judges judged freely and the Priests preached freely and the Prophets prophesied freely without money or without price then was Israel a free Nation and a free people and the glory of all Nations But when the Judges judged for gifts and rewards and the Priests preached for hire and the Prophets divined for money then they became as corrupt as the Nations of the Gentiles round about them and then they came into bondage and captivity and then prophaneness went forth from the Priests into all the Earth as it doth from those in England which are in the same state Now see that sin and covetousness is a reproach to any people as Solomon saith Prov. 14.22 and it is that which brings them into bondage from being a free people Now if none may minister the Law but those that do it freely as unto the Lord and as his Ministers then that covetous self-seeking spirit will be purged out in Judges Counsellors Lawyers Attorneys and Solicitors which would devour the Creation to spend upon their ovvn lusts that seek for great places to enrich themselves and destroy others so that Equity Law and Justice is lost and the free ministration of it in this Nation so that in many cases a man had better suffer himself to be defrauded then to seek to the Law for Justice the administration of it is become so corrupt and the Law is so perverted by them that a man is not suffered to plead his own cause but is forced to hire a Lawyer or an Attorney and men are not suffered to bear a true and faithful witness nor to have the truth and justness of their cause coâ—firmed by the mouth of two or three Witnesses without swearing and so people are still stept in bondage by deceit and oppression from having the liberty of their pure consciences and so neither Law Judges nor Counsellors are now as at the beginning nor such as ought to be in a free Commonwealth Now whereas in your late proceedings it is ordered granted that every one shall have their free liberty first as an English man secondly as a Christian Which liberty hitherto we have not enjoyed for as English men we have not had our just liberty in the Nation first as concerning the Law secondly as concerning the worship of God for in this our own Nation in our own Counties where we have been wel known also just and true of good report and no evil justly laid to our charge have we been shamefully abused whipped stoned prisoned and both our bodies goods spoiled accounted as vagrants and not permitted as English men to have the liberty of the Law because we as Christians could not transgress the commandment of Christ which saith Swear not at all So that if we may have our liberty as English men then not to be persecuted in our own country as vagrants where we are known to be no such persons And from hence let a true testimony in yea or nay be taken in our Law without an oath for he that can take liberty to swear so to break Christ's command wil take liberty to lye also And 2 dly If we may enjoy our liberty as Christians then we are not to be forced by a law to maintain the Antichristian Ministers nor to be forced to swear contrary to Christ's command and also that Act and Law is to be abolished which is to persecute any for travelling on the first day of the Week yea when many on that day hath but travelled to the Worship of God hath been imprisoned and some their horses taken from them never yet had them again and this is contrary to the Christians liberty for the Christians and the disciples of Christ in the primitive times travelled upon that day and Christ himself travelled upon that day as you may read in Luke 24.15 where two of the disciples travelled from Jerusalem to a village called Emaus and Christ being risen from the dead travelled with them which was from Jerusalem about 6 furlongs and that same day they travelled back again from Emaus to Jerusalem verse 33. which in all is about 15. miles and if they had travelled other 15. miles more it was but the Christians liberty and no Law to the contrary So let that be repealed which binds and limits us from using the Christians liberty and for walking as they walked And let not any Magistrate be encouraged by you to act any cruelty or persecution from his will upon any for the exercise of their consciences in the fear of God in obedience to his will for the day of your tryal is come and the day which wil make all things manifest and every work of what sort it is An opportunity hath been put into the hands of many to act for God who had no heart to improve it but have improved their own interest for their own ambition and God hath made them as a reproach and a by-word among the people who have sought their own and not anothers good and have abused the power put into their hands Therefore you that have not yet lost your day nor time redeem it lest the Lord cast you by also as not fit to do his Work as he hath done others An Answer to a Declaration put forth by the geneâ—al consent of â—he People called Anabaptists in and about the City of LONDON FRiends called Anabaptists whereas you say You are misrepresented to the Nation 1. As such as are opposite to Magistracy 2. As such as would destroy the publick Ministry of the Nation who differ from you in some things about Religion 3. That you do countenance the People called Quakers in their irregular practice 4. That you endeavour a Toleration of all miscarriages in things Ecclesiastical and Civil under pretence of Liberty of Conscience 5. That ye design to murder and destroy those that differ from you in matters of Religion thereby endeavouring to make you odious to â—â—me people fearing God and also to incense the rude multitude against you to provoke them if possible to destroy you c. Unto the first of which you say Though we cannot answer in justification of every individual person that is of our profession in matters of Religion yet we can say this and prove it to all the world that it hath been our profession and is our real practise to be obedient to Magistracy in all things Civil and willing to live peaceably under whatever Government is or shall be established in this Nation For we do believe and declare Magistracy to be an Ordinance of God and ought to be obeyed in all lawful things Ans. For you to give up your selves willingly and peaceably into whatsoever Government is or shall be established in this Nation without any
so the Nation may enjoy that Liberty and Feedom which they have long waited for and suffer none to act that persecution in your names which hath already covered the Nation with blackness and darknesse and hath brought Gods curse upon their proceedings One thing is upon me to acquaint you with which many of you it may be doth not know which is this One of the little horns which pushed and persecuted the Lambs of Christ is springing up again and begins to be as fierce as ever For yesterday in the Exchequor at Westminster Judge Parker and Judge Wilde would not receive a true answer from an honest man who is well known for his uprightnesse against a false Bill exhibited against him by a Priest unlesse he would give it in upon Oath and therefore because he could not swear for Conscience sake but did testifie the Truth from his heart he was committed Prisoner to the Fleet and several others True and Just men and Friends to the Common-wealth was denied the Law and their answers rejected because they could not swear but in whose names and by whose authority they act those things is not yet declared to the Nation If those Judges act those things in the name and by the authority of the Army or their late chosen Counsel let it be openly manifest and if not but they did it in their own names let the Nation know it For this is worse then the last Parliament who did set many free who where so imprisoned and did give Commissions and receive Testimony without swearing Judge Parker seems to have forgotten that knowledge and fidelity which he had of that people when he went his last circuit in the North and his so favouring the Priests now shews that he hath forgotten since he confest that he was Sermon-sick at Carlisle this last Summer when he wished that a Quaker had been there and saw that they had reason to declare against them c. But to us it is no strange thing to see men so apt to change and to betray their own knowledge for filthy lucre sake while the corruption of the Laws through bribery and deceit is upheld which once the Souldiers had a clear sigâ—t oâ— and a determination to pull down and now it is the only day of their tryal to provâ— themselves and it is doing of that which you have accused the Parliament for not doing that must make you manifest for people will no longer believe words for your selves know that the good people of the Nation have made daily complaints and Petitions the Officers Souldiers also against that general oppression of Tithes the Parliament hath only given them thanks for their good expressions and good affections but done nothing until their thanks did even become loathsom to the people Is it not a grievous thing and intolerable to be born that innocent and faithful men who see and deny the Priests deceit should be forced whether by Law or Violence to give them the tenth part of all their labours and increase and they with that money to buy horse and arms to raise a Rebellion to murther and destroy those men who deny to give them that which your Law hath caused to be taken from them and so both the Law and Priesthood is joyned together in oppression of the people And the Nation is very sensible that all this while they have but been deceived by promises and fair pretences Therefore be diligent to improve the light of your day before the Sun set upon you and you be shut up in darkness and the power to do good be taken from you A member of his Army who makes War with the sword of his mouth Richard Hubberthorn London the 24. of the 8. mo 1659. An Answer to the Oath of Allegiance and Supremacie from the People called Quakers A Copy of which was given to the KING by them upon the 4. day of the 5. Moneth 1660. AS it was the Disciples Religion Principle and Practice to obey Christs command as in Mat. 5.34 But I say unto you Swear not at all neither by Heaven for it is Gods Throne nor by the Earth for it is his foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy head for thou canst not make one hair white or black but let your yea be yea and your nay nay for whatsoever is more then these cometh of evil and this being the Apostles Religion and practice rhey preached thiâ— doctrine unto others as it is written James 5.12 But above all things my brethren swear not neither by heaven neither by the earth neither by any other oath but let your yea be yea and your nay nay lest you fall into condemnation so this is our doctrine principle and practice that we cannot swear at all by any oath lest we fall into condemnation and so sin against Christ and if we do suffer or be persecuted and imprisoned because we cannot swear then it is for our Religion and exercise of our Consciences and obedâ—ence of truth unto our God in which suffering we shall rather die then sin against him And whereas it is required of us to testifie our obedience as Subjects unto Charles the second as our lawful King and own his Supremacie and Government in all just and lawful commands whereupon an oath of Allegiance and Supremacie is tendred As it is our principle and hath ever been our practice to be obedient Subjects under every Power ordained of God and to every ordinance of man set up by him for the Lords sake whether unto King as Supream or unto Governours or any set up in authority by him who are for the punishment of evil-doers and for the praise of them that do well 1 Pet. 2.13 14. and unto such we do freely promise obedience unto all just and lawful commands And we do own and believe that it is not without but according to the purpose of the Lord that he hath this day and power given him as King head and chief Magistrate over this Nation that while he hath this day and power he may rule for God in civil and outward affairs and matters relating to the outward man and estate in which all his just and lawful commands we can willingly be subject unto not for wrath but even for conscience sake and all commands which are otherwise whether from him or any other we shall willingly and patiently suffer under them what men shall be permitted to impose upon us and thus we do accept and own the King and his Government as he and it is according to God and answerable unto him we are willingly obedient and in Conscience bound to accept it and shall yield subjection thereunto but if otherwise contrary to God he rule in tyranny oppression injustice or the like that we must bear witness against by the spirit of truth but not by outward opposition as rebellion by insurrections plots or