Vidi testor 8. For refusing to tell the people though oft urged thereto at your meeting house in Palace yard last May whether you were a Romanist or not your companion thereupon winking at you and causing you to be silent and let another stand up and exercise in your stead 9. Because the Papists talk passionately and write books in your behalf and you do as much for them against us Protestants 10. Because when you are not among Scholars as at Lynn and other places you pretend to learning of all sorts divine and humane skill in the originall Languages but when in Cambridge you appear unverst in all manner of learning 11. For joyning your selfe to such as have Licenses from the Pope to seduce men in England with this express clause non obstante concilio Tridentino the original instrument of one of these your brethren Fryars with this punctual expression being now with the Town-Clarke of Bristol The writing of this minds me of what two other Quakers said at a discourse with them in Southwarke one of them being told that he was a Jesuite he presently replyed he was of the order of Jesus and the other Quaker though at some distance and arguing with another at the very moment could take so much notice as to add yea we are all the Disciples of Jesus A Gentleman of good credit assured me that he met with an English Jesuite in London the first Lords day in June last 1659. one who was bred in Cambridge and had been formerly of his acquaintance who after some shiness to be known at length confessed that he came over to propagate the Roman faith and told him there was a good honest people called Quakers whom we jeered at that did their work at the second hand and he boasted much of the numbers that turned Catholicks immediately or mediately by becoming Quakers Danson in his Quakers follie Edit 2. Narrat p. 2. There may be two faces under one hood The waterman looks one way rows another To cry thief first the way to escape Page 47. But they have writ much against Popery and cry out of it By this light from within it doth appear what darkness they would lead us into and leave us in thus dangerous are they to the true reformed Church of Christ but not onely to that but even to very civil society the civil Magistrate is little beholding to them nay is in danger by them as appears not only by their rude carriage in the very face of the highest Authority and their sawcy language but by some passages of theirs in print to all the world therefore t is not without ground spoken by those that writ A faithful discovery of a treacherous design But be assured if the Magistrates had not a materiall Sword as the Ministers have not their language would light as heavy on their heads and more then so To give a taste of some 2. Dangerous passages against Magistrates 1. GOtherson in his Allarm p. 66. Now that Magistrate whose heart is not touched with the true fear of the Lord that seed of true faith that is as small as a grain of mustard-seed hath got the preheminence and is chief in his soul and Christ Jesus is set up in his soule in him on the Throne that he hath the whole heart and the whole man is in his dominion that can truly say by bearing testimony to the witness of God in him That to him to live is Christ and to dye is gain unlesse the Magistrate be such he is not Christs Magistrate For those that are Christs have crucified the flesh with the affections and lusts And no drunkard whoremaster swearer proud ambitious self-seeker lover of pleasures more then lovers of God having a form of godliness but denying the power thereof no such can be said to be of God so are not to have that double honour which is due to Magistrates that do truly rule in this fear And this discovers plainly how short those Judges and Justices come of being godly Magistrates that suffer and consent to the imprisoning of just and righteous ones whom the Lord esteemeth as the apple of his eye and those that touch them to their hurt will one day find it that the Lord esteems them as his jewels and yet how is the Goals filled with them through the Nation And some have perished to death because they cannot consent for conscience sake to pay Tythes seeing them to be a great and abominable oppression 1. Dat bonae verba sed laetet anguis in herba Here are many good words wrested and misapplyed but verba sapienti sat non sunt though they may deceive the simple they will not those that understand 2. It were indeed very desirable that all who ruled the Lord did rule them and that they who reigned by God God did reign in them Oh! that the Lords on earth were the Lords of heaven such whose hearts were touched with the true fear of the Lord and that Christs Throne was in their hearts that were in the Thrones that our Kings were nursing fathers and our Queens nursing mothers and that they made their glory serve to the new Jerusalem very good will the times be when great men are greatly good But 3. Dominium non fundatur in gratia And it is false and dangerous to say unlesse the Magistrate be such he is not Christs Magistrate and that they that have onely a forme of godlinesse no such can be said to be of God and so are not to have that double honour which is due to Magistrates that do truly rule in his fear If they be great and good they are to be honoured the more for that But if God hath thought good to make them great we must not think much to give them honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God hath commanded it in the first Commandment with promise Honour thy father and mother 4. Good men in some particulars may suffer as Malefactors when they notoriously offend the Judge may righteously punish yea should offend if their goodness should be immunity for what evil soever they commit but what persons he reckons on he presently declares how is the Gaols filled with them through the Nation and some have perished to death If he in Colchester Gaole it was through his own default famished himselfe through a wilfull abstinency and the curse lies on him that transgresses not on the Judge executing Law the business of Tythe need not so stumble but there are that conceive if that were with-held it would strike heavy at the publique Ministry and that is the eye-sore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 8. 2. The same Gotherson seems to speak evill of dignities in that passage p 81. of his Allarm None ought to have the title of Worthy but those that truly set their face toward Zion It is not much worthy of many words but surely though the righteous is more excellent then his
by a (z) Fashioning their doctrine to practise a new light publick doctrine This doctrine then was readily embraced by those whose age and temper was aptest to consult with flesh and blood None refraining himself from multiplication of wives for want or covetousness for their wives were kept upon the common-Stock Neither did they keep any face of Order or any shew of modesty in those marriages for presently after the receiving of that Law the brethren ran to the hansomest women of the City striving who should be served first and lay with them without any form of contract so that within few days there was not one woman of 14. years of age but was violated (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet 2.14 But those of the City that yet had some remnant of sound mind being extreamly grieved with disorder and groaning under that foul tyranny made a party and laid hold of John of Leyden Knipperdolling and all the Prophets which coming to the ears of the frantick rabble of people which made the greatest number they took arms and rescued the Prophets and killed fifty of their adversaries most of them in cold blood and with several kinds of devised cruelties (b) Seducers cruel John of Leyden encouraging the murtherers and crying that he that would do God service should give the first blow CHAP. IV. Continuation of the siege of Munster The reign of John of Leyden The taking of Munster The deserved punishment of the Rebels VVHile they were thus wiving and striving in Munster the Bishop had fair play if he could have husbanded the occasion Some weak attempts he made with ill success and having till then born the charges of the warr alone he was afterwards assisted with men and mony by Herman Archbishop of Colen and John Prince of Cleves and asked succour of all the Cities of the Rhyne about which demand there was a meeting appointed to be held at Coblents Decemb. 13. 1534. This long delay gave time to John of Leyden to project new designs He declared that the Spirit of Prophesie was retired from him and reposed upon John Tuscocurer a Goldsmith of Warendorp And this new Prophet having called the Congregation together declared that it was the will of the heavenly Father that John of Leyden should be (a) He wil cease to be a Prophet that he may be King King of the Universe And that with mighty Armies he should kill all Kings and Princes and destroy all the ungodly and save the people that love righteousness and that he must possess the Kingdom of his Father David till the time come that he must deliver the Kingdom to his Father (b) The hâ—ight of blasphemy And that all the ungodly being killed the godly should reign in the World Whereupon John of Leyden fell on his knees and lifting up his hands to heaven said Men and brethren so much I knew long ago but I would not reveal it Now God hath made choice of another to bear witness to that truth Then said Tuscocurer again Thus saith the Lord As I set Saul to be King in Israel and after him David taken from the Sheep-fold so I have set John Becold my Prophet to be King in Sion And when the Senate refused that prophesie the Prophet refused the Senate and appealed to the Congregation sâ—ying Give ear Israel Thou shalt abrogate thy Magistrates and put down thy Preachers and instead of them establish 12 simple men (c) Simple men seduced great agents for Satan without any learning them thou shalt command that they read my word unto my people and without any help but my spirit expound it into them will I pour the spirit of wisdom and understanding Then giving a sword to of John of Leyden And to thee saith he Father Becold the Father giveth this sword and calleth thee not only to be King in Sion but over all the World and to extend thine Empire unto the ends of the earth This oracle was followed with great shoutings and acclamations of the people crying God save the King and presently he was brought to S. Lamberts Church-yard and there again proclaimed K. There the new King created four Counsellors of State the chief whereof was one Gerard a Book-binder one Talbeck he made Lord Steward of his houshold Gerard Kippenbrok Treasurer of his Plate and Jewels Knipperdolling Governor of the City and appointed twelve Archers of his Guard This Taylor King presently made use of his skill to make himself fine in clothes He translated the copes and carpets of the Churches convents into dublets and breeches and cloaks which set off his Majesty all in gold and silver His horses wore a suitable livery richly harnessed with golden and silver Saddles and footcloths he had great change of rich apparel in which he appeared abroad having his chief Officers aid Counsellors riding before him in great State Next to him rid two young men richly attired the one carrying a naked sword with a golden hilt set with precious stones the other carried a Bible and a triple Crown of gold of exquisite work glittering with diamonds Himself wore a great chain of gold about his neck like a Coller of some noble Order with a golden Globe having a golden Sword thorough it hanging at the chain with this Motto about the Globe Rex justitiae hujus mundi the King of Righteousness of this world After him followed fifty Pensioners clad with parti-coloured garments of ash-colour and grass-green white caps and golden rings on every finger making the ash-colour an emblem of mortification the grass-green of regeneration the white caps of innocencie the golden rings of charity but among these prophetical riddles he ordered his Court with so much State and so disposed his Officers that if he had been a King born he could have done it no better So much all his adversaries acknowledge In that Royal array he shewed himself three times a week in publick and went up to a high Throne set up with great magnificence Under him sate Knipperdolling Governour of the City and lower his four great Counsellors of State In that Court he he judged of all controversies most of which were about divorces for by his new orders any man that was weary of his wife might take another as many more as he listed which could not but multiply suits and give work to the new King and his Counsellors and Prophets In that Court Knipperdolling would ever come out with some Bedlam rapture Once he fell flat to the ground and creeping upon his hands and feet he went to several persons of the Assembly and blowing them in the mouth said The Father hath sanctified thee receive the holy Ghost Another time he fell a dancing saying So I danc't once with my little harlot and now the heavenly Father hath commanded me that I should dance so in the Kings presence Another time before the King came he sate in his chair of Majesty
and so for the upholding of your unscriptural revelations the Scripture must not stand but when we shall all stand before the judgement Seat of Christ we shall be judged according to this rule and thereby stand or fall 4. That it is not a perfect rule of faith and Conversation to walk by 1. Though the Scripture say it is able to make the man of God perfect 2 Tim. 3.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. Naylor 5. Answer to Jews p. 22. 2. The papists and they concur again the papists to establish papae decretalia the Popes decrees the Quaker to make way for the reception of the light within them be it the Prince of darknesse and that his delusive revelations may be swallowed and followed 5. That it is the Divel in man that contends for the Scriptures to be the word of God Here is Equivocation Ignorance Blasphemy either one or all for if he takes the word of God for Christ none ever affirmed it if for that God spake by the mouth or pen of his Servants Naylors Answer to Baxter p. 48. then it is a grosse calumniating of the holy Spirit 7. That the light wich is in all the Indians Americans and other Pagans on earth is sufficient without Scripture 1. It is much that Scripture should not and yet natural light is 2. That the light which is so week and dimne should be so strong and cleer 3. That what discovers nothing of Christ should enough to heaven 4. Against Ordinances Even all at once strikes Gotherson in his Alarum pag. 2. and elsewhere The man Christ Jesus the great Prophet declared in general terms what should be in latter times leaving it to every Son and Daughter to declare their particular experiences when the Spirit doth rise up in them and manifest himselfe unto them for they that believe saith he out of their Bellies shall flow Rivers or plentifull discoveries of the Water of Life therefore is Moses gave way to Christ for when Christ appeared in the flesh Moses administration began to be silent and drew back and see Jesus Christ in the Chair to be the great Prophet that should be the teacher in Types after him and the ministration of those discoveries were to reign in the world their appointed times even so the Lambe Christ Jesus or that single body gives way to the holy Ghost or spreading spirit John 16.7.17.21 If I go not away the comforter cannot come Here is much of truth but mis-timed and abused to the destruction of all Christs visible Kingdome it is true 1. God sent Christ the great Prophet that to him 2. Moses gave way 3. that the present administration will cease 4. but not till he hath delivered up the Kingdome to his Father Ephes 4.13.5 that the sending of the Comforter did but further the Apostles to plant Christs visible Kingdome and now as a sanctifying and comforting spirit is conveyed by Ordinances and makes them profitable Quakers folly p. 57. 2 Ed. Suitable to this tenet is that Speech of Mr. Fisher in conference with Mr. Thomas Foxton Jurate of Sandwich and Thomas Barber Cooper of Dunkirke May 12. That he himselfe was above Ordinances Truths defence p. 98. James Parnel and Naylors answer to Ives p. 14. 29. G. Whiteheads Cains Generation p. 11. Matth. 1.28.19 Acts 2.8.36.10.47 and that there is no more use of them in this life to many persons then there is of a Candle light when the Sun shines and he gave instance in the uselesnesse of Baptisme and the Lords Supper 1. Water-Baptisme denyed to be an Ordinance of Christ 1. It is their way to set up appointments of their owne and throw down Christs they must be heard but Christ not obeyed 2. When and where was Water-baptisme abolished first the institution and secondly practice is full ard cleer 3. But it must be Water-baptisme with them not to shew the Element but your contempt of the Ordinance * Non distinguunt sed nomen contemnunt Richard Hubberthorns Truths defence p. â—9 103. and alwaies they that esteem too high of their own things think too low of Christs 2. Concerning the Lords Supper Mr. Kellet in in Lancashire quaeries Whether did not Christ institute his last Supper with Bread and Wine Rich. Hubberthorn answers That Christ spake not of Bread and Wine but the Bread which Christ calleth his body is to be understood of his Church but the Cup which thou drinkest we deny for thy Cup is the Cup of Devils and thy Table is the Table of Devils which is an Idol and imitation and thy Sacrifice is to Devils and not to God And is this from the Spirit of the Lord Oh! the patience of the Lord to endure such breath of Blasphemy this is so contrary to Faith and Charity that it shall not need more words then the Angels disputing with the Devil the Lord rebuke thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hel broke loose pag. 27 Against all our worship Naylor against Baxter p. 25. 32 33. against our singing Davids Pâ—alms p. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ to Edward Brocks letter p. 9. 3. Preaching the Word Praying Singing are no appointments of Christ but inventions of Men They do well to strike at all nothing of God that is in the Word of God are not all these things there required who so ignorant as need to be instructed where but it seems they are such builders as would not leave a stone upon a stone 4. Against Sabbaths No Sabbath to be kept and indeed they that deny the ordinances of the day no wonder if the day And in this their practice is suitable to their doctrine even in contempt of Gods day and Magistrate daring to open Shops and exposing wares to sale taking no notice of the morality of the fourth Commandement nor the Churches practice in the Apostles dayes it is in vain to note the universal custome of the Churches of Christ ever since but they think to carry the day the better if they can bear down the day of the Lord but oh that they would remember his burning wrath breaking out against Sabbath-breakers in our Land and dayes if they will not let others read Birds Theater Burtons Tragedy and the sad state of the land since the book of Sports Richard Farneworths answer to the Westmerland Ministers Petition p. 5. Goliah p. 7. Truths defence p. 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. Against Ordination The Ministers of God never were sent forth from God by a mediate sending but were immediately sent The tendency of this is first to destroy the Ministry since the Apostles and secondly to make way for the reception of themselves as Prophets and Apostles they exclude us that they may raign but what then becomes 1. of Timothy 2. of those Elders ordained in every City 3. of those directions given to Titus and Timothy but it seems their design is to down with all and by bringing in New-light to extinguish
Kingdome And Luke 20.21 Christ thanks his Father that whilst he hid the secrets of the Gospel from the Scribes and Pharisees he revealed them to others Whitehead Luke 17.21 The Scriptures say the kingdome of God was in them Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i. e. the preaching of the Gospel Hubberth John 1.9 Christ enlightneth every man Danson Every man that is enlightned or some of every nation kindred tongue and people Hubberth The Scripture saith every man Danson The phrase hath a restrained sense Heb. 2.9 Christ tasted death for every man when he died but for a certain number Vers 10. In bringing many sons to glory Hubberth Then thou denyest that Christ died for all Danson Yes Whitehead 2 Cor. 5.14 If one died for all Danson It is spoken of Converts whose sanctification was the end of Christs death and for whom Christ rose and who therefore did rise with him Qu. 2. §. 2. Whether in this life the Saints attain to a state of perfection and freedom from sin HVbberth 1 John 3.9 Whosoever is born of God doth not commit sin Danson It cannot be meant of freedom from sin but either 1. There is an Emphasis in sinne meaning some sort of sin 1 John 5.16 There is a sin unto death or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a trade of sin thus the Saints sin not Again it must be meant of all Saints born again and then none such sin contrary to 1 John 1.8 If we say we have no sin we deceive our selves and this is spoken of such as vers 3. are said to have fellowship with the father and his son Fisher b 1. A Minister 2. an Anabaptist 3. now a Quaker hath been at Rome Read vers ult If we say that we have not sinned we make him a lyar The born of God should lie if they did deny themselves to have sinned before the new birth Danson Vers 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the latter were to be understood of sins proceeding the former is de presenti Whitehead Phil. 3.15 As many as be perfect Danson 1. It is used in a comparative sense in reference to others lesse 2. Oft in Scripture perfect is put for upright 3. Phil. 3.12 the Apostle denies himself yet perfect Fisher Psal 119.1 Blessed are the undefiled in the way they also do no iniquity v. 2. Danson The phrases are hyperbolicall David otherwise excludes himself from blessednesse his wish vers 5. and other passages in the Psalm shews he was not free from sin Fisher Luke 1.6 And they were both righteous before God walking in all the commandements and ordinances of the Lord blameless Danson 1. How doth it appear that righteous before God is meant of perfect inherent righteousnesse 2. That blameless is meant otherwise then comparatively Phil. 2.15 Blameless without rebuke in the same sense may Luke use the phrase Phil. 3.6 Touching the righteousness which is in the Law blameless When a Pharisee i. e. in respect of others as Luke 18.10 Not as other men are 3. Zacharias is at this time guilty of unbelief Luke 1.10 Because thou believest not my words Fisher No such thing of Elizabeth Danson Your argument is from the phrases and if applicable to him guilty then they will not argue her to be free Danson Eccles 7.10 There is not a just man upon earth that doth good and sins not Hubberth If meant as thou wouldst then Christ was not just Danson Christ was God as well as man the place excludes any meer man Fisher The just man spoken of is not on c Doctor Sublimis earth for he is redeemed from the earth and in the Revelation he is said to be a dweller in heaven Whereas the wrath of God is said to come on the inhabitants of the earth Danson Can you possibly thinke that the just mans being in heaven in respect of disposition and affection and in Christ excludes his locall abode on earth Hubberth Heb. 12.23 Spirits of just men made perfect spoken of them to whom the Apostle writes Danson The Apostle sayes we are one body with them in heaven the spirits c. Quest 3. §. 3. Wheher our good works are the meritorious cause of our justification FIsher Contraria contrariorum ratio our evill works are the cause of our condemnation therefore our good of justification d Surely he was now newly come from Rome Danson We deny the consequence because our evill works are perfectly evill our good but imperfectly so any one evill is a violating of the Law and deserves its penalty but any or more good works not the fulfilling it Again our evill and good works are not absolutely contrary the one being perfectly evill the other imperfectly good malum ex quolibet defectu bonum ex integris causis Esay 64.6 All our righteousnesses are as filthy rags Lastly our good works are due and so cannot merit our evil violate the Law Fisher I prove the consequence from Gal. 5.18 But if you be led by the spirit you are not under the law Whence if they who are led by the spirit are not under the Law then the leading of the spirit is the meritorious cause of their not being under the Law but they who are led by the spirit are not under the Law Dans This is no proof of the consequence you should have proved there is par ratio for the merit of evill and good works and the leading of the Spirit is an effect not a meritorious cause of not being under the Law that is obliged to its penalty Fisher 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified but you are justified in the name of the Lord Jesus and by the spirit of our God Here the Corinthians are said to be justified by the spirit Danson I might say perhaps the clause should be referred to sanctification thus but ye are sanctified by the spirit of our God or else justified by the spirit may be meant of the spirits application Fisher Rom. 8.2 The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Now 't is the same law of the spirit of life that is in Christ and the Saints Danson The Apostle asserts the holinesse of mans nature as a work of the spirit conforming it to the Law to be the meritorious cause of our freedom from sin and death but not that which is in us but in Christ It is true the same spirit is in Christ and the Saints yet doth not the spirit conform us fully to the Law nor if it did were that conformity the merit of Justification Fisher Read Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walke not after the flesh but spirit This place says the righteousness of the Law is fulfilled in the persons of the Saints Danson