something concerning silent meetings fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a40255 of text r26721 in the english short title catalog (wing f1909a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40255 wing f1909a estc r26721 09527479 ocm 09527479 43495 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40255) transcribed from: (early english books online ; image set 43495) images scanned from microfilm: (early english books, 1641-1700 ; 1331:20) something concerning silent meetings fox, george, 1624-1691. 1 broadside. s.n., [london? : 1657] signed: g.f. reproduction of original in the huntington library. eng society of friends -apologetic works. society of friends -customs and practices. a40255 r26721 (wing f1909a). civilwar no something concerning silent meetings. fox, george 1657 342 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion something concerning silent meetings . concerning silent meetings , the intent of all speaking is to bring into the life , and to walk in , and to possess the same , and to live and enjoy it , and to feel god's presence , and that is in the silence , not in the wandring whirling tempest part of man or woman ; for there is the flock lying down at noon-day , and feeding of the bread of life , and drinking at the springs of life when they do not speak words ; for words declaring is to bring people to it , and confessing god's goodness and love , as they are moved by the eternal god and his spirit , and so all the ravenous spirits that are from the witness of god in themselves , cannot be still , cannot be silent , it is a burthen to them ; so cannot keep at home in their own houses , but are the hunters before the lord like nimrod the first builder of babel ; for god confounded them , for they went out of the stillness and quietness , and like unto the jews that went from the law of god , then they gadded abroad , and changed their wayes , and so did not see their salvation ; then were they like unto the apostate christians , who inwardly ravened from the spirit , of god ; so is gone from the silence , and stilness , and from waiting upon god to have their strength renewed , and so are dropt into sects , and heaps among one another , and so has the words of christ and the apostles , but inwardly ravened from the still life , in which is the fellowship atteined to in the still life , in the spirit of god , in the power of god which is the gospel , in which is the fellowship when there is no words spoken . g. f. the ancient simplicity as it was once witnessed unto by george fox. fox, george, 1624-1691. 1661 approx. 2 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40113 wing f1741 estc r29857 11213698 ocm 11213698 46834 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40113) transcribed from: (early english books online ; image set 46834) images scanned from microfilm: (early english books, 1641-1700 ; 1441:89) the ancient simplicity as it was once witnessed unto by george fox. fox, george, 1624-1691. 1 broadside. s.n., [london : 1661] at end: this letter was written to a friend the 24 of the 7 moneth, 1661. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -pastoral letters and charges. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the ancient simplicity , as it was once witnessed unto by george fox . friend be wise and meek , and if any weakness thou shalt see in any , put on comliness on the uncomly part ; and take heed of judging rashly , but mind the vniversal spirit , and that which tends to love and edification : for love edifies , and there is no edification , but in the love which is out of the strife : and bearing grudge , against any one , take heed of that ; for that which doth overcome the evil in any one , is patience , love , and suffering ; and he that doth wrong , the lord will repay it . it is love that makes up breaches , but striving about words makes them wider ; therefore take heed of strife , least the canker enter into thy breast , and raise up an evil eye , and eat out the good , and keep thy spirit restless out of the love of god. therefore that mind , and live in that which keeps thy spirit in quietness , and peace with god and friends ; looking at the witness of god in every one , and answering the witness of god in every one , from a lover of thy soul. this letter was written to a friend , the 24. of the 7. moneth , 1661. and now stands a witness against that spirit of enmity and bitterness , which broke forth against john perrot . george fox . an epistle to all planters and such who are transporting themselves into foreign plantations in america &c. fox, george, 1624-1691. 1682 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40172 wing f1805a estc r27999 10325414 ocm 10325414 44851 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40172) transcribed from: (early english books online ; image set 44851) images scanned from microfilm: (early english books, 1641-1700 ; 1384:12) an epistle to all planters and such who are transporting themselves into foreign plantations in america &c. fox, george, 1624-1691. 1 broadside. printed for ben. clark, london : 1682. signed: g. fox. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -colonization. society of friends -missions. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an epistle to all planters and such who are transporting themselves into foreign plantations in america . &c. my friends , that are gone and are going over to plant , and make outward plantations in america , keep your own plantations in your hearts , with the spirit and power of god , that your own vines and lillies be not hurt . and in all places where you do outwardly live and settle , invite all the indians and their kings ; and have meetings with them , or they with you , so that you may make inward plantations with the light and power of god , the gospel ; and the grace , and truth , and spirit of christ ; and with it you may answer the light , truth , and spirit of god in the indians , their kings and people , and so by it you may make heavenly plantations in their hearts for the lord , and so beget them to god , that they may serve and worship him , and spread his truth abroad ; and so that you may all be kept warm in god's love , power , and zeal for the glory of his great name , that his name may be great among the heathen or gentiles ; and ye may see over , or be over-seers with the holy ghost , which was before the unclean ghost got into man and woman . so with this holy ghost you may see and over-see that the unclean ghost and his works may be kept out of the camp of god : so that his camp may be holy , and all the holy may come into it ; and he who is holy , may walk in the midst of you his camp , and be glorified in and among you all , who is over all , and worthy of all glory from everlasting to everlasting , blessed and praised for evermore . london , 22. 9th month , 1681. g. fox . from the rising of the sun , even to the going down of the same , my name shall be great among the gentiles : and in every place incense shall be offered unto my name , and a pure offering : for my name shall be great among the heathen , saith the lord of hosts , mal. 1.11 . the lord raigneth , let the earth rejoyce , let the multitude of the isles be glad ; let every thing that hath breath praise the lord , for the lord taketh pleasure in his people ; he will beautifie the meek with salvation , psal . 97 , and 98. and psal . 149 , and 150. london , printed for ben. clark in george-yard in lombard-street , 1682. hidden things brought to light, or, the discord of the grand quakers among themselves discovered in some letters, papers and passages written to and from george fox, james nayler, and john perrott : wherein may be seen the cause and ground of their differences and falling out and what manner of spirit moved and acted each of them. fox, george, 1624-1691. 1678 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a91777 wing r1357 wing r1358 estc r182700 13574857 ocm 13574857 150231 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91777) transcribed from: (early english books online ; image set 150231) images scanned from microfilm: (early english books, 1641-1700 ; 799:18 and 1616:7 or 2237:4) hidden things brought to light, or, the discord of the grand quakers among themselves discovered in some letters, papers and passages written to and from george fox, james nayler, and john perrott : wherein may be seen the cause and ground of their differences and falling out and what manner of spirit moved and acted each of them. fox, george, 1624-1691. naylor, james, 1617?-1660. j. p. (john perrot), d. 1671? rich, robert, d. 1679. [4], 44, [1] p. printed for francis smith ..., london : 1678. correspondence between quakers in jamaica and barbados, compiled by robert rich. this item appears at reel 1616:7 as wing f1842 (number cancelled in wing 2nd ed.), and at reel 799:18 as wing (2nd ed.) r1358; the errata sheet appears separately at reel 2237:4 as wing (2nd ed.) r1357. publisher and place of publication from colophon. reproduction of originals in the henry e. huntington library and art gallery, british library, and friends' library (london, england) (r1357) errata: p. [1] at end. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -jamaica. society of friends -barbados. society of friends -controversial literature. 2007-07 tcp assigned for keying and markup 2007-08 aptara keyed and coded from proquest page images 2007-09 mona logarbo sampled and proofread 2007-09 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion errata . page 3. l. 10. after the word saying , read , i in the spirit of bearing did answer thee in these terms , saying , viz. p. 4. l. 15. after cost insert and charge ; p. 10. l. 8. for we r. us ; p. 12. l. 35. f. boiled r. bolted , p. 13. l. 10. r. name ; p. 17. l. 34 after pope r. and , p. 19. l. 20. f. salutation r. salvation ; p. 21. l. 13. af . thee r. in the lord ; p. 23. l. 38. af . and r. of ; p. 25. l. 18. f. the r. that ; ib. l. 31. r. leopard ; ib. l. 35. r. cast ; p. 26. l. 3. r. harwood ; l. 5. af . of r. fallen ; l. 7. r. bitter ; l. 31. r. those ; l. 35. r. well doing ; l. 37. r. matters temporal and spiritual ; l. 38. r. reason ; p. 27. l. 4. r. power ; l. 5. r. as ; ib. r. life ; l. 12. r. are ; l. 13. r. because the ; l. 15. f. lang r. long ; l. 27. r. the ; l. 31. f. general r. john ; p. 28. l. 1. r. that ; p. 31. l. 14. f. yourr . our ; p. 32. l. 6. af . these words magistrate in , in s . his just ; l. 16. r. the ; l. 23. f. g. h.r. g. f. l. 27. f. falling r. fallen ; p. 33. l. 8. r. he ; p. 35. l. 29. f. jane r. james ; ib. f. g. f.r. j. p. p. 36. l. 21. r. also ; p. 38. l. 22. af . j. p. r. was ; p. 39. l. 1. after these in s . things ; p. 41. l. 7. r. found ; p. 43. l. 1. f. few r. five ; l. 40. f. they r , thou ; p. 44. l. 28. after fallen insert here . london , printed for francis smith at the elephant and castle in cornhill . 1678. for your whoredoms in the city of london, is the hand of the lord stretched forth against thee, and the sword of the lord god drawn to hew thee down ... fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a40188 of text r215499 in the english short title catalog (wing f1823a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40188 wing f1823a estc r215499 99827357 99827357 31775 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40188) transcribed from: (early english books online ; image set 31775) images scanned from microfilm: (early english books, 1641-1700 ; 1908:7) for your whoredoms in the city of london, is the hand of the lord stretched forth against thee, and the sword of the lord god drawn to hew thee down ... fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london? : 1660] signed: g.f., i.e. george fox. title taken from first lines of text. imprint supplied by wing. reproduction of the original in the british library. eng christian literature -early works to 1800. warnings -early works to 1800. a40188 r215499 (wing f1823a). civilwar no for your whoredoms in the city of london, is the hand of the lord stretched forth against thee, and the sword of the lord god drawn to hew t fox, george 1660 837 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion for your whoredoms in the city of london , is the hand of the lord stretched forth against thee , and the sword of the lord god drawn to hew thee down . ye airy spirits , ye high mindes , ye treacherous hearts , ye whores and whoremongers , the god of glory is risen , the sword is drawn . ye chaffish mindes , the plagues of god is to confound you all . ye proud , ye are for the fire which cannot be quenched . ye proud and lofty , and high-minded , are an abomination : it goes before the fall . ye lustful ones , the plague and dread of the lord is to come upon you , who are up in the air , clouds without water , trees without fruit , in your lusts burning , filled with unrighteousness . one tempts another with your beauty , which is vain ; with your apparel , the fashions of it , which your lusts doth increase , which under judgement must be brought , with the terrible god , which is a consuming fire to the proud . and the day of the lord shall burn the wicked ; plagues and vengeance of god be poured forth upon the whores , and upon the whoremongers , and upon the wicked , who burns your selves in your lusts , and brings the plagues of god upon you . oh you stink before the lord , oh you are noysome ; the noysome smell of your flesh stinks , which burns . ye corrupted ones , plagues , wo and misery is to come upon you all , in whom that nature lives contrary to the light : the works of darkness are seen ; you cannot hide your selves from the secrets of the lord , but he sees your works , your actions , your deeds . and the light in all your consciences , shall answer gods judgments , and make you to confess his judgements just , his wrath just , his vengeance just , his plagues just , his destruction just . and this is the word of the lord to you , and answered shall be in every one of your consciences , in the day of the lords slaughter . a witness against all ungodliness . the lord god of heaven and earth is not worshipped . to idolatries are you given , and to pleasures and wantonness , and to pride ; so on going without the fear of god , making images , and so delighting in the works of your own hands , making likenesses of things that be in heaven , of angels ; and making likenesses of things that be in the sea , and making the likeness of things that be on the earth , of men and women , and creatures , and of the stars , sun and moon ; so follows your own inventions , taking pleasure in the works of your own hands , given up to idolatry , in the day-time , found in pleasures , sporting , and in wantonness , which the lord sent his apostles to cry against , who was in the same spirit that gave forth the scriptures : therefore we having the same spirit , do cry out against such things now , as moses and the prophets , who received the law from god . so that the spirit of the lord is grieved now , to see the images of men and women made of stone and wood , set up and down ; and the likenesses of other creatures , of horses , bulls , birds , fowls in the air , and fishes in the sea and rivers , and creeping things of the earth . and this is found in the inventing minde , in cain's nature , where the pride , strife and envie is . i am the light of the world , and doth lighten every one that comes into the world , faith christ the son of god , the covenant of life and peace . if you take heed to this light that comes from the lord jesus , and in it walk , you will come to see the lord jesus , the saviour of your souls , from whence this light comes , who is the way to the father . but if you hate the light which comes from the lord jesus , and will not bring your deeds to the light , with the light to be proved , this is the condemnation , the light , faith christ : which light if ye did love it , would bring you to worship god , and to turn from your inventions , which all is to be condemned with the light , which feedeth the light , wanton , fleshly minde . g. f. surely the magistrates of nottingham are blinde ... fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a84814 of text r177305 in the english short title catalog (wing f1923a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84814 wing f1923a estc r177305 45789318 ocm 45789318 172627 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84814) transcribed from: (early english books online ; image set 172627) images scanned from microfilm: (early english books, 1641-1700 ; 2641:24) surely the magistrates of nottingham are blinde ... fox, george, 1624-1691. 1 sheet ([1] p.) printed for thomas simmons ..., london : 1659. title from first line of text. signed: g.f. [i.e. george fox]. imprint from colophon. reproduction of original in: friends' library (london, england). eng society of friends -england -doctrines -early works to 1800. broadsides -england -17th century. a84814 r177305 (wing f1923a). civilwar no surely the magistrates of nottingham are blinde as though they had never [...] scriptures, have they cast a man into prison for saying the s fox, george 1659 881 1 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion surely the magistrates of nottingham are blinde as though they had never read scriptures , have they cast a man into prison for saying the scriptures wer● not the living word ? surely they might have understood what scripture signifies by all this time of teaching , for writings is not living , nor doth not endure for ever , but the thing written of doth , that is the word . surely by all this teaching they might not have been so ignorant of scripture , which saith the scriptures are the words of god , exod. 20. and my words saith christ , and he that addes to these words saith john , in the revelation , or takes from these words , the plagues shall be added to him , and his name shall be deminished out of the book of life , rev. the last . so mark , the scriptures of truth , which cannot be broken , are the words of god , and christ his name is called the word of god , rev. 19. and they that had a perfect understanding from the very first , took in hand to set forth in order a declaration of those things which they had seen and believed from the beginning , who were ministers of the word , luke 1. surely nottingham inquisitioners had they not been mad in their blind zeal , they would not have persecuted a man for speaking truth according to scriptures , who neither regards the scriptures nor the law of man , who hath contemptuously disobeyed two warrants ; surely you would be mighty cruel if you had power ; did you never read that the scriptures saith christ is the word , and the word is god ? is not he the living word ? and the word is immortal ; are writings immortal ? what would ye have done to john if he had been under your power , who tels you christs name is the word of god ? and tels you , the revelation is words ? what would you have done to peter ? who tels you the word is immortal , and all things are upheld by the word of his power ? and are all things upheld by the scriptures , is that your logick ? read heb. 1. and is it not said the scriptures must be fulfilled ? and is it not the living word , which fulfills the words ? and what would you have done to luke that tells you many of the ministers of the word took in hand to set forth in order a declaration of the things believed among them from the very first ? nay , doth not some of your old translations call the scripture a catologue ? and some again calls it a story , and yet you call it the word ? how many names have you given it here ? it is called scriptures of truth , holy writings which were learned of god , and given forth by the spirit of god , that is according to the scriptures which are the words of god ; and wil you say writings are god , or writings are christ who is called the word ? will you set the scriptures in the room of god , and give them his name ? as you may read , joh. 1. have you not lost your understanding ? are you not blind that cannot distinguish writings , weh is scriptures , from christ , & god , but put them in their place ? surely you are far off from spiritual things , while you do not understand natural things , have you not read that john saith in the beginning was the word , and was writings in the beginning ? you want the word to give you an understanding to know a fulfiller , and that which is to be fulfilled ; a fulfiller is the word , and that which is to be fulfilled is the words and outward types and figures and changeable things : so who is in the word , he is in the unchangable which was in the beginning , in whom the scriptures end , christ , and the just mens spirits both ; so the word is called the word of reconciliation , but he doth not call the scriptures so , but the scriptures are called a declaration , and in many places called words , which are to be fulfilled and cannot be broken , and this is the cause that all christendom is on heaps about scriptures , they wanting the word that doth fulfill them , to reconcile unto them , and unto god , and unto them that gave them forth ; so are not the babes born again by the immortal seed , the word of god ; but you remain in the mortal , where the jars and strifes are about words , the things of god not being known by natural men . g. f. london , printed for thomas simmons at the bull and mouth near aldersgate . 1659. queries concerning tythes to the priests and bishops fox, george, 1624-1691. 1663 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40237 wing f1889a estc r29431 11132610 ocm 11132610 46372 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40237) transcribed from: (early english books online ; image set 46372) images scanned from microfilm: (early english books, 1641-1700 ; 1423:27) queries concerning tythes to the priests and bishops fox, george, 1624-1691. 1 broadside. s.n., [london? : 1663] signed: g.f. imprint suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends. tithes -england. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion queries concerning tythes to the priests and bishops . i. was not tythes to be paid to the levites which had no lot amongst the rest of the tribes ? and was not the decayed widows , and fatherless , and strangers , which had no lot , to have part with the levites in their lot ? and so eat , and drink , and praise the lord together , the tythes being the lords . ii. and did not christ come to end the levitical priesthood that took tythes ? and did he not end tythes , and the command that gave them , and also the law by which the priesthood was made ? and so did not christ put down all ? iii. and was not tythes called a heave-offering , and a shake-offering , and a wave-offering ? and did not christ by offering up himself once for all the off●rings , end all ? not onely the offerings of bulls and goats , but the heave an● shake-offerings of tythes ? and if so ; then do not they that hold up the heave-offering of tythes , and wave-offering , deny christ come in the flesh , and offered up once for all ? iv. did any receive tythes , or pay tythes , but only the jews , by the command of god ? or had ever the gentiles priests a command to receive tythes , or the people of the gentiles to pay them to them ? or are we outward jews ? or are they the outward priests and levites to whom we must pay tythes now ? v. or if you hold that tythes are not to be paid jure divino , as you formerly pleaded , but by the law of the nation , then do you make that law not to be of god , and so not being jure divino , is it not jure diaboli , and from the corrupt nature and power ? and how can that be called civil right , which is not civilized by the power of god ? vi. and if you say the law commands them to be paid to god and holy church ; will you say the priests and bishops are god and the church ? would not this be ridiculous ? seeing the poor hath no part , the widow and stranger hath no part , according to the law of god ; and that though the jews were as the stars of heaven , and the sand of the sea , yet the decayed widows and fatherless , who had no lot , were to have their lot with levi of the tythes , that there might not be a begger amongst them . vii . and after christ jesus had ended the first priesthood , offerings and tythes ; and they that were believers in him , called christians ; was there not another provision made for the poor amongst the christians then tythes ? as you may see in the first conversion , and the first ages of christianity , that there might not be a begger among the christians , according to the gospel order , and law of jesus , as you see in the acts , from the counsel of the apostles , when they said , chuse you seven men , fearing god , hating covetousness , full of the holy ghost , to be set over the christians at jerusalem , to see that nothing be lacking among them ; and if nothing be lacking , all is well . viii . did christ give any such command either among the christian jews , or christian gentiles , that they should receive or pay tythes ? or was there any mention of tythes among the christians for several hundred years after christ ? and was not the first paying of them in england , for praying of peoples souls out of purgatory ? ix . and hath not christ said to his ministers , freely you have received , freely give ? and doth not the apostle say , he coveted no man , silver , nor gold , nor apparel , that he might be an example to all that came after him ? and also said to timothy and titus how bishops should be qualified , not covetous , not greedy of filthy lucre ? and so here have not the teachers and priests of christendom forsaken that order of jesus , and the apostles , who take tythes of peoples estates , and will not preach without them ; and also take away the tenths of them they do not preach to ; and if they will not pay them , sue them , and cast them into prison ? and would not such , if they had been in the apostles dayes been ridiculous , who serve not our lord jesus christ , but their own bellies ? and if they were not justifiable then , how are they now ? g. f. to the flock of christ every where to be read in their assemblies. fox, george, 1624-1691. 1681 approx. 6 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40297 wing f1955a estc r215514 99827368 99827368 31786 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40297) transcribed from: (early english books online ; image set 31786) images scanned from microfilm: (early english books, 1641-1700 ; 1908:9) to the flock of christ every where to be read in their assemblies. fox, george, 1624-1691. 1 sheet ([1] p.) printed for benjamin clark in george-yard in lombard-street, bookseller, london : 1681. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion to the flock of christ , every where to be read in their assemblies . grace , mercy and peace be multiplied among you all from god the father , and the lord jesus christ who is the fountain of all : and god who hath called you by his grace , and gathered you to be a people by his power and spirit to his son christ jesus , your holy heavenly spiritual head , life , rock , and foundation . now that you may all walk in christ jesus and abide in him your vine , and in him you will all bring forth heavenly fruit , to the praise and glory of god. christ saies , in me ye have peace , in the world ye have trouble ; and therefore keep out of the spirit of the world ; let not the spirit of the world come into you ; for if ye do , ye go into trouble both inwardly and outwardly . but if ye keep in christ , who is not of the world , you keep in your heavenly peace and region : for he that hath the son of god , he hath life ; and therefore keep in the life in christ : and he that hath not the son of god , is in old adam in death without life . and without me ( saies christ ) ye can do nothing : without his grace , his light , his truth , his gospel , his power , his spirit , his faith , ye can do nothing : and if christ be not in you , you are reprobates : and if he be in you , and you in him , you are in your election , and in the seed , in which all nations are blest . and therefore my friends and brethren , both males and females , keep and walk in the seed in which all nations are blest , which bruises the head of the serpent , and destroys the devil and his works , which brought misery and the curse upon all nations . so that in this holy seed you all may be the children of the kingdom of god that stands in righteousness and power , and joy in the holy ghost ; i say , in the righteousness of christ before unrighteousness was ; and in the power of god , before the power of satan and dragon was ; and in the peace of god , that passes all the vnderstanding of the world , and was before the god of the world was ; and in the holy ghost , which was before the unclean ghost got into man and woman . and so that you may all come to walk in the new covenant of light which was before the prince of darkness was , and life , that is over death , and before death was . here in this you will know your heavenly region to walk in , which will keep you out of all the worlds unruly waies and actions , and ungracious words and languages , that all your words be season'd with the grace of god , that hath brought your salvation , that you may edifie the hearers , and your conversation may be in heaven . and keep in the cross of christ the power of god , that keeps you crucified to the world , that is , dead to the world ; and the world dead and crucified to you . for if you do not keep in this power of god , which was afore the world and its god was , to keep you crucified to the world , but let in the spirit of the world , you let in his god which will crucifie the good in you , and you come to crucifie to your selves the son of god afresh , and put him to open shame . therefore keep that killed and crucified with the power of god , the cross of christ , which did and would crucifie the just and then you keep alive in the power of god , and alive in christ jesus , and he is alive in you and you in him . and now , all friends and brethren , that your meekness , your temperance , and your gentleness and sobriety , and tenderness and moderation may appear to all men , that your light may so shine that they my see your good works , and glorifie your father which is in heaven . and ye being the salt of the earth , you will make all savoury : therefore take heed of losing your salt , lest you be trodden under the feet of men. and keep out of the restless , discontented , disquieted spirit of the world about the government : for you know it has been alwaies our way to seek the good of all , and to live peacably under the government , and to seek their eternal good peace and happiness in the lord christ jesus : and to lay our innocent sufferings before them who have suffered as lambs and sheep , and made no resistance ; but have prayed for them that persecuted us and despitefully used us ; and hated us , according to the command of christ . 9 month , 21 day , 1681 . g. fox . 1 epistle of peter , c. 2. for ye were as sheep gone astray , but are now returned unto the shephard and bishop of your souls . for even hitherto ye are called : because christ hath suffered for us , leaving us an example , that ye should follow his steps , who did no sin , neither was guile found in his mouth . who when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself to him that judgeth righteously . and he that will love life and see good daies , let him refrain his tongue from speaking evil , and his lips that he speak no guile . london , printed for benjamin clark in george-yard in lombard-street , bookseller , 1681. our covenant with god and with all men is peace and life and light and salvation fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a40220 of text r26718 in the english short title catalog (wing f1871b). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40220 wing f1871b estc r26718 09527458 ocm 09527458 43492 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40220) transcribed from: (early english books online ; image set 43492) images scanned from microfilm: (early english books, 1641-1700 ; 1331:19) our covenant with god and with all men is peace and life and light and salvation fox, george, 1624-1691. 1 broadside. printed for thomas simmons, london : 1660. title from first lines of text. signed: g.f. reproduction of original in the huntington library. eng society of friends -apologetic works. oaths -religious aspects. a40220 r26718 (wing f1871b). civilwar no our covenant with god and with all men is peace, and life, and light, and salvation to the ends of the earth, ... fox, george 1660 1341 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 pip willcox sampled and proofread 2008-02 pip willcox text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion ovr covenant with god and with all men is peace , and life , and light , and salvation to the ends of the earth , which is our testimony to all men upon the earth , and is not to destroy mens lives , but to save them , which covenant destroyeth the devil and his works , the author of all murderous plots and treachery , betrayers which is under the devils kingdom , out of the truth and innocency and the covenant of light and life , which we have with god and all people , which seperates from sin and evil , and destroys it ; and in that is our peace , which is the covenant , in which is no murderer , nor plotter , nor contriver , nor betrayer , so in that we seek the peace of all men , and have all men in esteem , and the good of all men , in that we deny our selves and glory in the cross of christ , the power of god , which crucifies us from the world and their ploters and worldly things , and carnal weapons , and warrs , into spiritual weapons and war , with which we war , with the devil and his works , which led people from god . but to plot and confederate , or to raise insurrections , or to gather riotous meetings , or taking up arms outwardly , we utterly deny , and it is not our principle , nor is it in the covenant , for it is out of the covenant , and life , and peace with god and the light with men , though we cannot wear to this ; for he that hath all power in heaven and earth given to him , commands us not to swear at all , by heaven nor earth , nor any other oath : but saith , in all your communication let your yea be yea , and your nay nay , whatsoever is more is evil , and to this is our nay , and so let the punishment be of yea or nay as for an oath : and our yea is yea to that which is good , and nay nay to that which is contrary . the lord god so loved the world that he gave his only begotten son into the world , who hath all power in heaven and in earth given to him , and that all power and thrones , and rule and government should be subject to him who is lord of lords and king of kings : and the lord saith this is my beloved son , hear ye him , this is the prophet which moses saith like unto him that god would raise up , whom the people should hear , whom we do hear that speaks from heaven . at sundry times and in divers manners god spake to the fathers by the prophets , but now in these last dayes hath spoken to us by his son , which is the heir of all things , upholding all things by his word and power , that hath all power in heaven and in earth given to him as he saith himself , who ends the prophets and the iewes power , and authority and the law , among whom was the oath and swearing , and first covenant : and not only frivolous oaths but true oaths , that endeth the strife and destroyeth the devil the authour of it ; which the apostle brought as a similitude , the substance of it we do enjoy ( that is to say ) christ iesus to whom the angels must bow : and his command to us is , swear not at all , who saith he hath all power in heaven and in earth given to him ; but in all your communications keep to yea and nay , that are his disciples and his messengers and ministers , observe it , as iames 5. so if we love him we keep his commandments and do the thing that he commands , but if we say we love him and keep not his commandment , we are lyars and do not the thing commanded us : and we do know them that love him and keep his commandments , in them dwelleth the love of god , and them that say they love god , and keep not his commandments are lyars : and our yea is yea , and our nay is nay in that doctrine of christ who is the end of oaths in the law and first covenant , who are of the promise that remains , and are out of the promises of men that changeth : and we are out of covenants with men that doe change , and in the covenant of god with him that remaineth and doth not change , and cannot be broken , and in it is our yea , and our yea is yea in it , and our nay is nay in it , and if it be not so found among you and all people upon the earth from us , let us suffer as much for the breaking it , as for breaking an oath ; for our life is in christ iesus , who was before murderous plots were , that destroyes the devil the author of them , and our nay is against all murderous plotters and contrivers against the king or any of his people , or any man upon the earth , & we would have him & all men to be saved , and come to the knowledge of the truth , christ iesus , and that is our yea , for whose cause and sake we do suffer , and this we will seal with our lives and estates and all , for which cause and testimony we have suffered all this while in estates and lives . beyond sea in holland the powers of the earth and magistrates that knows our friends cannot sweare for conscience sake , does not force them nor impose fines upon them , neither imprison them who keeps to yea and nay according to christs doctrine . and christ iesus saith swear not at all , mat. 5. and iames saith above all things my brethren swear not at all iames , 5. but let your yea be yea , and nay nay , for whatsoever is more cometh of evil . and in turky paying tributes people may have their liberty to worship their god , and paul had his liberty to preach in his own hired house at rome where the emperours seat was , acts. 18.13 . though we paying our taxes are plucked out by the haire of the head from prayer out of our houses , and not suffered to pray together , as the heathen would not suffer daniel , and so this is contrary to the apostles who said pray every where , who met together in their several houses , and went from house to house , acts 2. .46 . and this was the practice of the church in the primitive times which we observe , who were to edifie one another , and exhort one another , and build up one another , and pray for one another , and they was not to be tyed to one place , synogogue or temple , which the iews were only , but some times they met on mountains and hills , and sometimes in houses . and the church was in aquilla and priscillas house , 1. cor. 16.19 . there was a meeting set up in the primitive time . g. f. london , printed for thomas simmons at the bull and mouth near aldersgate , 1660. concerning such as have forbidden preaching or teaching in the name of jesus and such as are ashamed to confess him before men, and call not on the name of the lord, &c. fox, george, 1624-1691. 1684 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40145 wing f1772a estc r220228 99831650 99831650 36115 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40145) transcribed from: (early english books online ; image set 36115) images scanned from microfilm: (early english books, 1641-1700 ; 2126:3) concerning such as have forbidden preaching or teaching in the name of jesus and such as are ashamed to confess him before men, and call not on the name of the lord, &c. fox, george, 1624-1691. 1 sheet ([1] p.) printed for thomas howkins in george-yard in lumbard-street, london : [1684] signed and dated at foot: g.f. [i.e. george fox]. the 26th. day of the 10th. month, 1684. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng preaching -england -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion concerning such as have forbidden preaching or teaching in the name of jesus , and such as are ashamed to confess him before men , and call not on the name of the lord , &c. here you may see who , and what they were , that forbad the apostles to preach or teach , or speak in the name of jesus , and what christ saith of such that are ashamed to confess him before men ; and what judgments come upon those families , kingdoms or nations , that do not call upon the name of the lord : and they that do not call upon the name of the lord , and know him not , are such as devoureth jacob , the elect and beloved of god. and yet the lord poureth out of his spirit upon all flesh , that with the spirit they may know god , and call upon his name , joel 2. acts 2. the jews and their priests said unto the apostles , and threatned them , that ye speak henceforth to no man in this name jesus , acts 4.17 . and they said again ( in verse 18. ) to the apostles , that they should not teach in the name of jesus . and in acts 5.28 . they again said , that they should not teach in the name of jesus , [ mark ] not to teach in the name of jesus . and in verse 40. they said again to the apostles , that they should not speak in the name of jesus , [ mark ] not so much as to speak in the name of jesus . and yet the apostle said , with the heart man believeth , and with the mouth confession is made unto salvation . and if thou confess with thy mouth the lord jesus christ , and that god hath raised him up from the dead , thou shalt be saved , rom. 10.9 , 10. and the jews , which were the greatest outward professors , agreed , that if any man did confess that he was the christ , they should be put out of their synagogue , john 9.22 . and many of the chief rulers believed on him , but because of the pharisees , they did not confess him , namely christ , lest they should be put out of their synagogue , john 12.42 . so here were them that did believe , both rulers and others in christ , but they were afraid to confess christ , lest they should be excommunicated , or put out of their synagogues . and christ saith unto his disciples , whosoever shall confess me before men , him will i confess also before my father which is in heaven : but whosoever shall deny me before men , him will i also deny before my father which is in heaven , mat. 10.32 , 33. and luke 12.8 . so here you may see they that do confess christ before men , are confessed by him before his father , and they that deny him before men , christ will deny before his father . and john saith , every spirit that confesseth that jesus christ is come in the flesh is of god , and every spirit that confesseth not that jesus christ is come in the flesh is not of god : so here you may see that it is the good spirit of god that doth confess his son to be come in the flesh , 1 john 4.2 , 3. here you may see the two spirits , that which is of god , and that which is not of god , the good spirit , and the bad spirit . and , who confess not that jesus christ is come in the flesh , is a deceiver and an antichrist , and so not in the spirit of god nor christ , 2 john 1.7 . and the apostle saith , prove your own selves , know ye not your own selves , how that jesus christ is in you , except you be reprobates ? 2 cor. 13.5 . and so if they have not the spirit of christ , and if he be not in them , then they are reprobates , and so none of christ's . and the apostle saith to the colossians , christ in you the hope of glory , and they warned every man , and taught every man in all wisdom , that they might present every man perfect in christ jesus : so then christ must be in his people , and they must be in him , col. 1.27 , 28. and christ before pontius pilate witnesseth a good confession , 1 tim. 6.13 . this was before his persecutor , so must all the followers of the lamb confess him before men to the glory of god the father , and not be ashamed of christ their life , light and salvation , redeemer , mediator , prophet , bishop , shepherd , leader , counsellor , way and door to god , and the author and finisher of their faith , and heavenly rock and foundation , and the captain of their salvation , and not to be ashamed to meet in his name , who hath all power in heaven and in earth given to him , lest he be ashamed of you before his holy angels , and his father which is in heaven : and therefore in his light , spirit , grace , truth and faith , see and hold christ your head , who bruiseth the serpents head , and reconcileth you to god , in whom you and all nations are blessed , and have rest and peace , amen . pour out thy fury upon the heathen that know thee not , and upon the families that call not upon thy name , for they have eaten up jacob , and devoured him , and consumed him , and bave made his habitation desolate , jer. 10.25 . these were the persecutors of the faithful . and david saith , pour out thy wrath upon the heathen that have not known thee , and upon the kingdoms that have not called upon thy name , for they have devoured jacob , and laid waste his dwelling place , psal . 79.6 , 7. these were the persecutors of god's elect. yet god setteth the poor on high from affliction , and maketh him families like a flock , psal . 107.41 . and god setteth the solitary in families , and bringeth out those which are bound with chains : but the rebellious dwell in a dry land. psalm 68.6 . the 26 th . of the 10 th . month , 1684. g. f. london , printed for thomas howkins in george-yard in lumbard-street . something by way of query to the bishops courts, which we the people of god, called quakers, never yet received an answer to. fox, george, 1624-1691. 1671 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a84812 wing f1909 estc r229271 45789317 ocm 45789317 172626 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84812) transcribed from: (early english books online ; image set 172626) images scanned from microfilm: (early english books, 1641-1700 ; 2641:23) something by way of query to the bishops courts, which we the people of god, called quakers, never yet received an answer to. fox, george, 1624-1691. 1 sheet ([1] p.) s.n.], [london : printed in the year, 1671. attributed to george fox by wing. place of publication suggested by wing. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england -doctrines -early works to 1800. broadsides -england -17th century. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 emma (leeson) huber sampled and proofread 2007-10 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion something by way of query to the bishops courts , which we the people of god , called quakers , never yet received an answer to . chansellor , why do you not come to church ? give a reason why you will not come ? i demand of thee the kings patten , with his seal , and his hand , and his armes , for keeping thy court , before i speak to thee any more ; for many keep courts and shew not their authority , and by that i may be brought into bondage : so i will see thy patten , with the kings seal and hand , and armes . and secondly , i would know the reason of thee , why thou and you forsook us near about twenty years ago , and left your church ? that by this time i might have been turned heathen , a turk , or a jew , and my soul might have been lost for thee and you . for who hath watched over me and been my keeper about these twenty years ? but you have left me , i have neither sermon , nor exhortation , nor epistle , nor colect , nor gospel , nor even-song , nor homily , nor mattin , from you ; though the lord god hath been my watcher over me , and my overseer , who is now my teacher . and do you think that the lord will not require his fock at your hands which you left almost twenty years to the wolves and dogs , to tear our fleece , and flesh , and to destroy the sheep ; and then will he require the fleece , if he require the sheep and his flock , which you have left to wolves and dogs , to tear the fleece off the back of them ? for how have anabaptists , and independants , and presbyterians torn the flesh off the backs of the sheep , and prisoned the sheep to death : and you in the time of persecution neither sent epistle , nor colect , nor exhortation , nor gospel , nor even-song , nor homily , nor mattin to the sheep , nor mattered not them , nor cared for them . for if a man hire a man to keep a flock of sheep , and have so many delivered into his hand , and the hireling shepherd have so much a year , will not the master or the lord require both sheep and fleece of the hireling shepherd if he see a dog , or a wolf , ( which may be calling the usurping power ) come to worry the sheep , and he fly away in the time of persecution , is not this an hireling that flies , because he is an hireling , and doth not care for the sheep , and worse than david who defended his sheep from the bear and the lyon ? and so if the shepherd suffer any of the sheep to be worried , or feece to be torn off , will not the master or lord require both his fleece and sheep of the shepherd ? so read jacob to laban . for doth not the lord say , he will require both the fleece and flock ? so consider and judge your selves in this case , and do not ask me a reason why i do not come to the church but answer me this , why you left me as a sheep to all the wolves ? for we have the kings speech , and declarations , and promises , and words of a king for liberty of conscience , that none should call us in question if we live peaceably under his government . therefore what have you to do to call us in question contrary to the kings speech and declaration , and word of a king , we being peaceable ? as you may read his late declaration , and there is an act that four may meet , so i may meet with my own family by the act of parliament . and so if you will give me a reason why you for sook us , and prove all your practice , worship and religion by scripture , and whether or no paul , and the apostles , timothy and titus the bishops , had tippets , hoods , rayles , altars , surplices in their worships ? and whether timothy and titus , which were called bishops , were called gracious lords , as your bishops are ? and whether to be called so is not a breach of christs command , who said , the gentiles were called gracious lords , but it should not be so among his disciples ? and whether or no john baptized christ in a font , and signed him with the sign of the cross ? and whether he had a god-father , or god-mother , yea , or nay ? and whether or no those several thousands that peter baptized , whether he baptized them in a font , and signed them with the sign of the cross ? and whether had all these god-fathers , and god-mothers ? and whether or no the eunuch , when philip baptized him , did he it in a font with the sign of the cross ? and if so , who were their god-fathers and god-mothers , and where stood the font , and who commanded the cross ? answer me these things by scripture , and convince me by scripture of these things , for we are to search the scriptures whether these things be so as you speak , and try all things , and hold fast that which is good . and we are to lay hands on no man suddenly , nor presume above what is written ; thou knowest this is scripture ; read the corinthians and the other epistles . and whether or no the apostles , or christ , or timothy , or titus had paritors to summon in people to hear them , and if they would not hear them , and come to their meetinging place , excommunicate them before they were of their religion , or know what it was , and before they had convinced them by sound doctrine , and good conversation ? and whether excommunication be not to such as be of their church , and know their principles , and which doth some bad thing for which they are excommunicated and put out of their assemblies ? and is this reason to excommunicate such as were never of their church , and do not know their principles or doctrine , nor cannot be charged with a bad conversation in any particular , and before they be convinced by sound doctrine , or good conversation concerning your religion and worship ? and is this reasonable to excommunicate those that you ran away from , and lest to the devourer , before you seek to bring them in again by sound doctrine or good conversation ? answer these things , yea , or nay . g. printed in the year , 1671. a vision concerning the mischievous seperation [sic] among friends in old england keith, george, 1639?-1716. 1692 approx. 6 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-02 (eebo-tcp phase 1). a47196 wing k230 estc r13532 12936900 ocm 12936900 95769 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47196) transcribed from: (early english books online ; image set 95769) images scanned from microfilm: (early english books, 1641-1700 ; 717:24) a vision concerning the mischievous seperation [sic] among friends in old england keith, george, 1639?-1716. fox, george, 1624-1691. 7 p. printed and sold by will. bradford, philadelphia : 1692. signed, p. 5: g.f. "collected and arranged under this false title by george keith, for an evil purpose, to pass off as george fox's."--smith, j. friends' books, v. 2, 26. "a general epistle against separation" [p. 5] has caption title. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england. 2005-05 tcp assigned for keying and markup 2005-09 spi global keyed and coded from proquest page images 2005-10 mona logarbo sampled and proofread 2005-10 mona logarbo text and markup reviewed and edited 2006-01 pfs batch review (qc) and xml conversion a vision concerning the mischievous seperation among friends in old england . printed and sold by will. bradford at philadelphia , 1692. a vision concerning the mischievous seperation , in old england dear friends & brethren , as i was at prayer in my chamber upon the twenty third day of ●he twelfth month , in the year 1678. and making inter●●ssion to the lord for friends , his people , that the lord would be pleased to preserve th●m from this rough and foul spirit that was risen up ; and the lord did answer me in my prayer ▪ that this spirit was risen up for the tryal of hi● people , in the life , and light , and power , and grace , and truth . and i saw more than can be expressed in words ; for it was risen for to try them , and that they might keep in th● power of the lord , and in their habitations . and so , when the lord hath tryed his people , and their singleness to him , and when this spirit hath spent its strength , and gone the way of all that hath risen before it , then they may see how all things work together for the good of them that love god. and therefore stand fast in the liberty where-with christ hath made you free , in his light , grace and truth , and power , and spirit , and faith , to christ , from whence it comes , christ your rock and foundation , that cannot be shaken , and in whom is your election , life and salvation . so that all may stand to christ their lord and master , to be ordered by him , with his glorious gospel , which is not of man , but from heaven . for i saw all friends as if they were bedewed from heaven , and they sate as in a valley , and wet with the dew of life ; and the other hard dead spirit was floating a top with the words of truth , which spirit is for the tryal of his people , of their standing singly in the life , to god , upon their own foundation . so as i was at prayer , the lord answered me , that this spirit of j. s. j. w. and their company , were raised up for the tryal of friends , their standing to god ; for it was high , and friends were low , in the power and spiri● of god , and wet with dew and sate in the valley , and will rise when their height will fall ; and therefore friends are to stand to god. g. f. a general epistle against seperation . dear friends and brethren ; in the lord jesus christ , in whom you have all peace and life ; and in him there is no division , nor schism , nor rent , nor strife , nor seperation ; for christ is not divided , and there can be no seperation in the light , grace , faith and holy ghost , but unity , and fellowship , and communion ; for the devil was the first that went out of the truth , and seperated fro● it , and tempted man and woman to disobey god , and to go from the truth into a false liberty , and to that which god forbad . and so , it is the serpent now that leads man and woman into a false l●berty , the god of 〈◊〉 〈◊〉 , from which man and woman must be seperated by the truth , and then for christ the truth to make them free , and then they are free indeed ; and then they are to stand fast in the liberty in which christ hath made them free ; and in him , as i said before , there is no division , nor schism , nor rent , nor seperation , but peace , and life , and reconciliation to god , and one to another ; so that in christ male and female are all one ; whether they be male or female , jew or gentile , bond or free , they are all one in christ ; and there can be no schism , rent or division in him , nor in the worship of god in his holy spirit and truth , nor in the pure undefiled religion that keeps from the spots of the world , nor in the love of god that beareth and endureth all things , nor in the word of gods grace ; for it is pure , and endureth forever . many , you see , have lost the word of patience , and the word of wisdom , that is pure , and peaceable ▪ and gentle , and easie to be intreated ; when they are gone from the ●ord of patience , then we have seen their own patience q●ickly worn out , when they turn from the word of wisd●m that is pure , and peace●ble , and gentle , and easie to be intreated , then they run into the wisdom that is below , that is earthly , sensual and devilish , and very uneasie to be entreated ; they are gone from the love of god that ●eareth all things , and endureth all things , and thinketh no evil , and doth not behave it self unseemly ; then they cannot bear , but grow brittle , and are easily provoked , and run into unseemly things and vaunteth it self , and is puffed up , and is rash , heady , high-minded and fierce , and becomes like sounding brass , or a tinkling simbal ; and this is contrary to the nature of the love of god , which is kind , and endureth all things , and beareth all things . and therefore all dear friends and brethren , dwell in the love of god ; for they who dwell in love , dwell in god , and god in them , and keep in the word of wisdom , which is gentle , pure and peaceable , and the word of patience that endureth and beareth all things ; and this word of patience the devil , and the world and all his instruments can never wear out , it will wear them all out , and was before they were , and will be when ●hey are gone , the pure holy word of god , by which all gods children are born again , and feed on the milk of the word of life , and grow by it . and so my desires are , that you be all of one heart , mind , soul and spirit , in christ jesus . amen . you may read this in your monethly and quarterly meetings . bednell green , near london , the ●5 . 10. mo. 1686. the end . a paper to friends, and others, against the pomps of the world, followed and used by many tradesmen in their vocations, contrary unto many of their suerties [sic] promises and vows. fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a84803 of text r213321 in the english short title catalog (wing f1876a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84803 wing f1876a estc r213321 45789315 ocm 45789315 172624 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84803) transcribed from: (early english books online ; image set 172624) images scanned from microfilm: (early english books, 1641-1700 ; 2641:21) a paper to friends, and others, against the pomps of the world, followed and used by many tradesmen in their vocations, contrary unto many of their suerties [sic] promises and vows. fox, george, 1624-1691. 1 sheet ([1] p.) printed by john bringhurst ..., london : 1682/3 [i.e. 1683] signed: london, the 2d. of the 11th month, 1682. g.f. [i.e. george fox]. imprint from colophon. reproduction of original in: friends' library (london, england). eng society of friends -england -pastoral letters and charges -early works to 1800. broadsides -england -17th century. a84803 r213321 (wing f1876a). civilwar no a paper sent forth into the world from them that are scornfully called quakers, declaring the grounds & reasons why they deny the teachers o fox, george 1659 1589 1 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 elspeth healey sampled and proofread 2007-10 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a paper to friends , and others , against the pomps of the world , followed and used by many tradesmen in their vocations , contrary unto many of their suerties promises and vows . friends , stand in the eternal power of god , witnesses for the eternal god against the devil and his works , and the world , and the lusts , and pomps , and vanities of the world , which world the devil is god of . now , there is a saying by the godfathers and godmothers ( so called ) that they do promise and vow , &c. to forsake the devil and all his works , the pomps and vanities of this wicked world , and all the sinfull lusts of the flesh , and vow for children , that they will not follow them , nor will be led by them ; but forsake them all . but do not we see , that many that say so , run into all or many the lusts , and pomps and vanities of the world ? and are not such offended at those tradesmen that cannot trim their cloaths and apparel according to the pomps and lusts , and fashions of the world , which pass away ? but such tradesmen that stand as witnesses in the power and truth of god , against such pomps , lusts and vanities of the world , cannot fulfill the peoples minds , in them : and therefore they are offended at them . but did god make man and woman with these pomps vanities and lusts of the world ? or how came they into them ? no , god did not make man & woman with these pomps vanities & lusts of the world . but when man and woman forsook the living god , and disobeyed him , and followed the serpent , satan & the devil ; then he filled them with these pomps , and lusts and vanities of the wicked world , which the devil is god of . so they fell from the righteousness , and holiness and image of god ; and disobeying and transgressing the command of god ; and going from god , and following the serpent , he hath filled them with pride , envy , malice and hatred one against another ; and with the lusts and pomps of the world . and they are grieved and vexed one against another , when they cannot have such pomps and vanities , as others have , and think much at such , and envy them that are in pomp and pride , beyond them or above them . and this pride , pomp and lust , the devil , hath begotten into man and woman , in the fall from god . and so it had a beginning in man and woman , and must there have an end , if ever they come to god . and they that stand faithfull witnesses for the eternal god , in his eternal power and truth , are witnesses against all this pride and pomp and vanities of the world , and lusts of the flesh , and the devil and his works , and cannot please them , nor satisfy them in their pomps pride and lusts of the world , which are of the devil , and not of god , though it might bring them in much gain ; yet they in their pomp and pride are offended , and very angry with them , that cannot satisfy their minds in them . for , the apostle saith , the lusts of the flesh , the lusts of the eye , and the pride of life , is not of the father ( mark , not of the father ) not of god the father , the creator of all , that takes care for all , who is the lord of all . now if the lust of the flesh , the lust of the eye , and the pride of life , be not of the father ; who is it of then , but of the devil , the god of the world which lyes in wickedness ? now how comes this lust of the eye , & pride of life , and lusts of the flesh into man and woman ? seeing it is not of the living god the father , it came by the devil , when man and woman transgressed the command of the living god , and obeyed the serpent , and so fell from their innocency , and the image of god in righteousness and holiness . so then the devil the god of the world , filled them with the lust of the flesh , the lust of the eye , and the pride of life , which is not of the father . so this had a beginning in man and woman when they went from god , and disobeyed him , and transgressed his commandment , and not before . so they stand in the eternal power of god , and christ , who hath renewed them up into the image of god , that man and woman was in , before they fell ; they stand witnesses against the lusts of the flesh , and the lusts of the eye , and the pride of life ; and the god of the world , that hath filled man and woman with these things , and hath begotten these things into them . so these tradesmen that are gods witnesses , and cannot satisfy , nor fulfill , nor please , the lust of the eye , and the pride of life , nor lust of the flesh , which is not of the father , but of the god of the world , the devil , whom christ destroyed and his works ; who through death destroyed death , and the devil the power of death . and so christ's witnesses and followers do stand witnesses in his power and truth against the devil and his works , and the pomps and vanities of the wicked world . these are sealed certain witnesses in gods eternal power and truth , against all that which is not of the father , but of the devil : and also are witnesses for that which is of god the father , and his son jesus christ , and for his glory , and for his honour , and his praise . but they that are in their pomps and vanities , and followers of the god of the world and his works , & the lusts of the flesh , the lusts of the eye , and the pride of life , do hate and persecute them that stand witnesses against such things . and they who are in their pomps , will hardly imploy those that stand witnesses against them in their pride and pomps . so that these tradesmen can hardly get any trading amongst them , whilst they stand witnesses in god the father's power and truth against those who are in those pomps and vanities , and in that which is not of the father . and in so doing they know that they keep clean consciences to god ; and know , and are assured that his blessings rest upon ●hem , who will bless them with blessings from above , and the blessings beneath . and they are witnesses for god , who hath his upper springs , and his nether springs to refresh them , which enables them to stand faithfull witnesses for the living god their father : to whom be glory for ever ; whose glory is over all the works of his hands ; who is worthy to be served , worshipped and honoured for evermore , amen . london , the 2d . of the 11th month , 1682. g. f. and therefore it is good for all , to wait patiently upon the lord ; for some of you do know , when truth first broke forth in london , that many tradesmen could not take so much money in their shops for some time , as would buy them bread and water ; because they withstood the worlds ways , words , fashions and customs ; yet by their patient waiting upon the lord , in their good life and conversation , they came to answer the truth in people's hearts and consciences . so there rises a belief in people , that friends would not wrong them in any thing : so that at last the lord did increase his blessings , both inwardly , and outwardly upon his people . and therefore , let none murmur nor complain ; but wait in patience and faithfulness , upon the lord , who is both god in heaven , and in the earth , and all is the lords , who can fill you both with his temporal and spiritual blessings . therefore all walk worthy of them in truth and righteousness ; that whatever ye do in word or deed , it may be done to the praise and glory of god . g. f. london , printed by john bringhurst , at the sign of the book in grace-church-street , 1682 / 3. concerning daily sacrifices and offerings fox, george, 1624-1691. 1688 approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40139 wing f1765a estc r220227 99831649 99831649 36114 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40139) transcribed from: (early english books online ; image set 36114) images scanned from microfilm: (early english books, 1641-1700 ; 2126:2) concerning daily sacrifices and offerings fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london : 1688] signed at end: g.f., i.e. george fox. imprint from wing. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion concerning daily sacrifies and offerings . the priests under the law daily offered sacrifices ; but christ our high priest need not daily , as those priests , offer sacrifice for his own sin , and then for the peoples , ( heb. 7.16 , 28. ) for christ did once offer up himself , who is made , not after the law of a carnal commandment , but after the power of an endless life , who is set down at the right-hand of god , and so cannot be offered as an offering and sacrifice any more , who abolished the changeable priest-hood , with all its offerings and sacrifices , by the sacrifice and offering of himself once for all . and so it is said , i am come to do the will of god ; to take away the first , namely priest-hood and covenant-offerings , and establish the second , by the which will we are sanctified through the offering of the body of jesus , ( mark ) christs body is offered up once for all , heb. 9.10 . and so christ is entered into heaven it self , not that he should offer himself often , as the high-priests did , for then must christ often have suffered , but he hath put away sin by the sacrifice of himself once for all ; so christ was once offered to bear the sins of many , and unto them that look for him , shall he appear the second time without sin unto salvation , as in heb. 9.25 , 26 , 28. so here you may see christ is not often offered up as a sacrifice , or an offering for the sins of the whole world , then had he often suffered : but after christ had offered up one sacrifice for sins for ever , he sat down at the right-hand of god ; and by this one offering christ hath perfected forever them that are sanctified . so here you may see , it is one offering , and one sacrifice , once for all , not offering christ many times , nor often . and in hebrews , 12.12 , 14. the priests under the law , they offered offerings , but christ offered up himself , who had power to lay down his life , and take it again , so it was not priests that offered christ up ; for after christ had offered up one sacrifice and one offering for sins , by which offering and sacrifice he perfected forever them that are sanctified , and sat down at the right-hand of god , who ever lives to make intercession for his people . and christ saith , offerings and sacrifices thou wouldest not , but a body hast thou prepared me , to do thy will ; by the which will we are sanctified through the offering up of the body of jesus christ once for all , as before , and so he did not often offer up his body as a sacrifice for all , for then must he often have suffered , as before ; but now once ( mark once ) hath he appeared to put away sin by the sacrifice of himself , and not by offering or sacrificing of himself often ; for as it is said , christ having somewhat to offer , that is , he offered up himself , his body , once for all sins , and the daily sacrifice , and made an end of the daily sacrifices , as in dan. 9. wherein you may see he caused the daily sacrifices and oblations to cease , when he was cut off , not for himself , but for the people , who by one offering and sacrifice of himself , ended the daily offerings and sacrifices . and therefore all are to look unto him the one offering and sacrifice once for all . david saith , the sacrifices of god are a broken spirit , and a broken and contrite heart , and these are the sacrifices that god will not dispise , psal . 51 . 1● . and david said , let my prayer be set before thee as incense ( mark as incense ) and the lifting up of my hands as the evening sacrifice ( mark as the evening sacrifice ) now here you may see , david saw beyond the outward offerings and sacrifices , for he desires that his prayer might be as incense , and his lifting up hands as the evening sacrifice , psal . 141.2 . and solomon saith , that the sacrifice of the wicked is an abomination to the lord ; but the prayers of the vpright-hearted is his delight , prov. 15.8 . here you may see , you that are wicked , your prayers and sacrifices are not accepted , and to do justice and judgment is more acceptable to the lord then outward sacrifices , prov. 21.3 . so here you may see , it is not offering sacrifice only with a company of words , nor outward things , but a practizing judgment and justice . and christ saith to the outward jews , that were in their outward offerings and sacrifices , and their long prayers ; christ said unto them , i will have mercy and not sacrifice , and bid them go learn what that meaneth : for the lord said , i desired mercy , and not sacrifice , and the knowledg of god more then burnt offerings , mat. 9.13 . hos . 6.6 . so here you may see mercy and the knowledg of god is beyond outward offerings and sacrifices . for as the apostle saith , christ hath loved us , and hath given himself an offering and sacrifice for us to god , for a sweet smelling savour , ephe. 5.2 . so you may see christ hath given himself an offering and sacrifice for us to god , and the saints now do not offer up christ , who hath already offered up himself ( mark himself ) but they are to present their bodies a living sacrifice , holy acceptable to god , which is their reasonable service . this the apostle writ to the church of christ the romans , which same is the duty of all christians . and the apostle saith to the church of christ the hebrews , by him ( namely christ ) let us offer the sacrifice of praise to god continually , that is the fruit of our lips , giving thanks unto his name , and do good and communicate , for with such sacrifices god is well pleased : for even christ our passover is sacrificed for us , as in 1 cor. 5.7 . and peter , in his general epistle , told the church of christ , that they were built up a spiritual houshold , a holy royal priest-hood , to offer up spiritual sacrifices acceptable to god by jesus christ , ( mark by jesus christ to god. ) now all the true christians are a royal priest-hood , and a spiritual houshold , and with the spirit they are to offer up spiritual sacrifices ; these are they that are accepteble to god by jesus christ in the new testament and new covenant ; so the apostle did not say they should offer up jesus christ , but offered sacrifice to god by jesus christ ; for christ had offered up himself once for all . and you may see how the jewes , when they forsook the lord , they joyned themselves to baal peor , and did eat the sacrifice of the dead , which was forbidden of the lord , and provoked him to anger , that his plague broke out upon them , as in psal . 106.28 , 29. g. f. a way to prevent the indignation and judgments of god from coming on a kingdom, nation or family commended to the consciences of all concerned. fox, george, 1624-1691. 1682 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40322 wing f1987a estc r220305 99831724 99831724 36191 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40322) transcribed from: (early english books online ; image set 36191) images scanned from microfilm: (early english books, 1641-1700 ; 2126:20) a way to prevent the indignation and judgments of god from coming on a kingdom, nation or family commended to the consciences of all concerned. fox, george, 1624-1691. 1 sheet ([1] p.) printed for john bringhurst, printer and stationer, at the sign of the book in grace-church-street, near cornhill, london : 1682. signed at end: g.f., i.e. george fox. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng conduct of life -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 robyn anspach sampled and proofread 2008-02 robyn anspach text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a way to prevent the indignation and iudgments of god from coming on a kingdom , nation or family ; commended to the consciences of all concerned . first , all you vintners that sell wine , that keep taverns or such like houses ; and all you inn-keepers , and you that keep victualling-houses , ale-houses , strong-water-shops , &c. see that you never let any man or woman have any more wine , ale , strong drink , brandy or strong waters , or other strong liquors , than what is for their health and their good ; in that they may praise god for his good creatures . for every creature of god is good , and ought to be received with thanksgiving . but if you do give or let men or women have so much wine , brandy , strong liquors , strong beer or ale , till they be drunk or to make them drunk ; 1. you destroy the good creatures of god. 2. you destroy them , that have not power over their lusts , no more than a rat or a swine , who will drink till they are drunk . 3. you are a great cause of ruining them in their healths , purses and estates , ( their children and families ) in feeding of them in their lusts , by letting them have more than doth them good ; which also tends to bring god's iudgments upon you , to your own ruin and destruction . for many when they are full of wine , beer or strong liquors , then they will cry for musick , pipe and harp , and it may be their whores also : and so in this , you that suffer or allow such things , are nursers of debauchery and corrupters of them , and of your own families also . and also such men , when they are full of wine or strong liquors , and have destroyed the creatures , by taking more than doth them good , then they are got to that height that they are ready to quarrel and abuse , or kill or destroy one another ; & sometimes kill other people ( who do them no harm ) as they are walking or travelling in the streets or high-ways . for when they are overcome by strong liquors , then are they fit & do ly open to all manner of wickedness . and though you think by selling or letting people have wine or strong liquors more than doth them good , or is for their health , the more they drink , the more gain you think it brings you ; and the more you vend your goods , the more profit you get : ah poor sellers ! do not you think , that god with his all-seeing eye doth behold you and your actions ? and cannot the lord soon bring a blasting upon all your undertakings and such vngodly gain and profits , and whatsoever you have gained by your covetousness and from the lusts of others , through which they do destroy their estates , children & families ? will not this bring destruction upon you and your unrighteous gain , which you have gotten by feeding their lusts ? for that which feeds the destroying lusts , must needs be the destroyer ; and the profit of that will not be gain to you in the end . for are not you sensible , how many , after they have spent their estates or part of them , they will run into your debts for wine or strong liquors , yea , such as you let have more than did or doth them good ? and is not this the cause , that many break by trusting , and other ways as before mentioned ? trust should be with that which is trusty , which doth not wast or destroy ; and such god will bless . and therefore take heed of letting any man or woman have any more wine or strong liquors , than what is for their nourishment , health and good . see what a dreadful wo the lord pronounced against them , that rise up early in the morning , that they may follow strong drink , that continue until night , till wine inflame them : then they call for the harp and the viol , the tabret and the pipe , &c. but such regard not the work of the lord , neither consider the operation of his hands : a sad state ! wo unto them that are mighty to drink wine , and are men of strength to mingle strong drink . and therefore all are to shun such things ; all are to be sober , and to mind and fear god , that they may escape these woes : as you may see in isaiah , chap. 5. and therefore all vintners and such as sell wine , with ale-houses , inns and victualing-houses , who sell ale , brandy and strong liquors , never let any one have any more than doth them good , and is for their health ( as is said before ) so that all may eat and drink the good creatures of god to his praise and glory ; which drunkards and gluttons cannot , nor they who let them have the creatures of god in excess or immoderately , till they are drunk and surfeited , for such do feed themselves without the fear of god. secondly , let all who go under the name of christian families , train up their children in the fear of god , and keep themselves in the fear of god , that they may keep all their servants and families in the fear of god ; out of all loosness and wantonness and vanities and excess , and from all drunkenness , fornication , whoredom or vncleanness , and vnrighteousness , and all vngodlyness ; that they may keep out of all those things , that displease or dishonour the lord god. and do not nourish up the lust of the eye , nor the pride of life , nor the lust of the flesh ; for if you do , you nourish up that which is not of god the father . and therefore to shun all these evils , and to depart from them , and keeping in the fear of god ; this is the way to bring the blessing of god upon a land , kingdom , nation or family . g. f. god will destroy them which destroy the earth , revel . 11.18 . drunkenness makes a man worse than a beast , and makes a strong man weak , and a wise man a fool. this testimony and warning was and is owned and subscribed by ( many ) vintners and others , concerned in the trades and callings before mentioned , who were present at the reading of the manuscript . london , printed for john bringhurst , printer and stationer , at the sign of the book in grace-church-street , near cornhill , 1682. how gods people are not to take the names of the heathen gods in their mouths, nor follow their customs nor learn their waies, &c. fox, george, 1624-1691. 1687 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a84791 wing f1844 estc r229086 45789314 ocm 45789314 172623 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84791) transcribed from: (early english books online ; image set 172623) images scanned from microfilm: (early english books, 1641-1700 ; 2641:20) how gods people are not to take the names of the heathen gods in their mouths, nor follow their customs nor learn their waies, &c. fox, george, 1624-1691. 1 sheet ([1] p.) [s.n.], london : printed in the year 1687. signed: g.f. [i.e. george fox]. imprint from colophon. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england -doctrines -early works to 1800. days -names -early works to 1800. broadsides -england -17th century. 2007-09 tcp assigned for keying and markup 2007-11 aptara keyed and coded from proquest page images 2008-01 emma (leeson) huber sampled and proofread 2008-01 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion how gods people are not to take the names of the heathen gods in their mouths . nor follow their customs nor learn their waies , &c. thus saith the lord to the house of israel , learn not the way of the heathen , and be not dismayed at the signs of heaven , for the heathen are dismayed at them , for the customs of the people are vain , &c. for they are altogether brutish and foolish : their stock is a doctrin of vanities . thus shall ye say unto them , the gods that have not made the heavens and the earth , even they shall perish from the earth , and from under these heavens , jer. 10. pour out thy fury upon the heathen , that know thee not , and upon the families that call not upon thy name , &c. for they have eaten up jacob , and devoured him , and consumed him , and have made his habitation desolate : but the lord is the true god , he is the living god , and an everlasting king at his wrath . the earth shall tremble , and the nations shall not be able to abide his indignation , jer. 10. 25. here you may see they that follow the vain customs of the heathen , and learn their waies , and follow the doctrin of their vanities , are foolish and brutish , and such worship the gods that are made with hands , which made not the heavens and the earth , and all such gods the lord saith shall perish from the earth , and from under these heavens ; as you may see these that learned the way of the heathen , and followed their vain customs and doctrines of vanities , and were foolish and brutish , and were dismayed at the signs of heaven , and these are such that eat up jacob , the second birth , and seek to devour him , and consume him , and to make his habitation desolate . so the jews the children of israel were not to learn the waies of the heathen , nor their vain customs , nor to follow their doctrine of vanities , for they were foolish and brutish that did so : and the portion of jacob , the second birth , is not like them , for the lord is his portion . the lord said to the children of israel in the old testament , and old covenant , in all things that i have said unto you be circumspect , and make no mention of the names of other gods , neither let it be heard out of thy mouth , exod. 23. 13. now here you may see gods people were to make no mention of the names of other gods , namely the gods of the heathen that were made with hands , neither were they to be heard out of their mouths , for he saith , the gods that made not the heavens and the earth , even they shall perish from off the earth , and from under these heavens , jer. 10. 11. and god's people were not to learn the way of the heathen , nor follow the vain customs of the people : for they are altogether brutish and foolish , and their stock is a doctrin of vanities : and therefore god's people in the old testament , were wholly forbidden such things , but they were to serve and to fear the lord god. the old pagan saxons , in their idolatry , brought in the names of the daies after their gods ; and these called christians have retained them to this day ; and yet they say the scripture is their rule , for their faith and practice , and yet their practice is quite contrary to the scripture , and the command of god. the first day of the week , the idolatrous saxons worshipped the idol of the sun , from whence came sunsday or sunday . the second day of the week they worshipped the moon , from whence came munday or moonsday . the third day they worshipped the idol of the planet , which they called tuisco , from whence came tuesday . and from their idol woden , came wodensday , called wednesday . and from their idol , thor , came thursday . and from their idol friga , came friday . and from their idol satur , came saturday . and the heathen called mars the god of battle , and from thence they called the first month march. and venus they called the goddess of love and beauty , and from thence they called the second month april . and maja a heathen goddess , called flora , and chloris , were called the goddesses of flowers , unto maja , the heathen idolaters used a sacrifice , from thence was the third month called may ; and upon the first day of may they used to keep floras feast to the two goddesses of flowers ( to wit ) flora and chloris . flora was a strumpet in rome , that used on the first day of may to set up a may-pole at the door to entice her lovers ; from whence came may-poles to be first observed . and from the heathen goddess juno , is the fourth month called ●●●e . and in honour to julius caesar , a roman emperour , they called the fifth month july . and the sixth took its name august in honour to augustus caesar . and september , october , november , and december , are called from the latines . and one janus ; a king of italy , was for his wisdom pictured with two faces , and whom they honoured as a god , and from this name janus was the eleventh month , called january . and saturnus , pluto , febeus were called the gods of hell , whom the heathen said had the rule of the evil spirit there ; and from pluto , febeus was the twelfth month , called february . now here you may see how the christians call the daies , and many of the months after the heathen gods and goddesses , and not after the scriptures , which in the beginning called them the first , second , third , fourth , &c. and called the months , first , second , &c. to the twelfth . and the lord commanded the jews his people , as is said before , in all things i have said unto you be ye circumspect , and make no mention of the names of the other gods : neither let it be heard out of thy mouth . now all you that profess christianity , how do you obey the lord , and are circumspect , who make mention of the names of other gods & godesses , & are so often heard out of the mouths of you and your children , and to keep them up in the memory both in your mouthes and childrens , ye put them in your almanacks lest ye should forget them ; and yet you say the scripture is your rule , and yet disobey both the command of god and the holy scriptures of truth , and are often angry with , and deride the people of god in scorn , you call quakers , because they do not call the months and daies after the heathens gods and goddesses , but do call them according as the holy men of god in the scriptures of truth have first called them , and cannot call them after the idolatrous heathens gods and goddesses , nor mention their gods and goddesses names , as you do , without the breach of the command of god , as in exod. 23. 13. and the scriptures of truth . the lord saith , i will cut off the names of the idols out of the land , and they shall no more be remembred , zach. 13. 2. and the lord saith , i will take away the names of baalim out of her mouth , and they shall no more be remembred by their name , hos . 2. 17. g. f. london , printed in the year . 1687. to the people of uxbridge fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a40301 of text r29434 in the english short title catalog (wing f1959). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 9 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40301 wing f1959 estc r29434 11132634 ocm 11132634 46375 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40301) transcribed from: (early english books online ; image set 46375) images scanned from microfilm: (early english books, 1641-1700 ; 1423:30) to the people of uxbridge fox, george, 1624-1691. 1 broadside. printed for thomas simmons, london : 1659. signed: g.f. reproduction of original in the british library. eng society of friends -pastoral letters and charges. christian life -quaker authors. uxbridge (middlesex) -moral conditions. a40301 r29434 (wing f1959). civilwar no to the people of uxbridge. fox, george 1659 1792 1 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-07 emma (leeson) huber sampled and proofread 2008-07 emma (leeson) huber text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion to the people of uxbridge . friends , your conditions is grieved and lamented over , your want of the life of god , and barrennesse of his power amongst you , whose leane soules are seen , whose barrennesse , and ba●re● womb appeares , who little thirsts after the living god , whose wildnesse , wantonness , and negligence of the everlasting salvation appeares ; yet full , like sodom and gomorrah , being full of that which is wicked and profane ; the streets of your town will manifest it . o people , where is your salvation , and what assurance have you of that , and of your eternal inheritance , where nothing that doth defile , enters ? o are ye come to examine , and see whether christ be in you , or no , that wickedness , profaneness , unrighteousness , ungodliness , filthiness , might go out of you ? for if christ be found within you , the strong man goes out that has kept the house , and defiled the heart , and the body , and the mind , and that prisoned the soule ; if christ be felt within , there 's the soules bishop . o people , i am grieved with your abominations , and filthiness , and unsavouriness , and untowardness , and your unsubjected state to the life and power of god ; if you do not repent , and that your mindes be not changed to serve the living god in spirit , which mortifies sinne and corruption , the earth will vomit you out , who has cumbred it , and destroyed the creatures of god on your filthy ungodly lusts , and that you have served and pleasured . o i am weary of mine adversaries saith the lord , i am weary of your abominations , ye have loaded the just , and pressed it as a cart with sheaves , your hearts are gross and fat ; with your tongues , you have talked of god , but your hearts has been farre off , after your own ends : your younger children , boyes and people are full of lightness , wildeness , folly , and vanity , and envie , and mocking , scorn and derision , ( which is not a good savour in your streets ) stubborness , and untowardness , and profaneness , and wildeness , more like esau's and ishmaels stock , then isaack's and jacob's ; your old men are not sober , nor solid , nor grave , and so they are not good patterns to the younger : so ye are all more like heathens then christians , empty of the good , full of the forgetfulness of god , and out of his fear , as though there was no god , as though ye had never heard talk of god , nor scripture , nor christ ; but this saying is fulfilled , the teachers have not profited the people at all , jer. 23. but like people , like priest . but what a teacher is he that must serve this people ? who must be the prophet , or the priest , that must fit such a people ? surely he must be such a one as teaches for filthy lucre , and bears rule by his meanes , that will devine for money , that will preach peace to them , while they put into their mouthes , such as mindes earthly things , who serves not the lord jesus christ , but their own bellies , that has such fruites in the streets : but such as seeks for their gain from their quarter , and the price , never lead people to the lord , but lead them into the earth , and to be like themselves , and they live like beasts and swine , as you may read , jer. 5. mic. 3. ezek. 34. esai 56. jer. 23. rom. 13. matthew 23 , whose fruits declares it . and away with the profession of god with your lips , while your hearts are farre off ; and away with your making a trade of the scriptures , christs and the prophets and the apostles words , which many suffered death for giving them forth ; and away with your lukewarmness , and away with your carnal formality , and away with your doctrines and traditions of men , which perishes in the using of them ; and away with your singing of davids quakings , and tremblings , and fastings in meeter , and come to sing in the spirit ; and away with your hour-glass preaching , and hypocritical praying , and your old mass-house worship , which is called steeple-house or church , and come to the church in god , 1 thess. 1. and to worship god in spirit ; john 4. and the lord is come to teach his people himselfe by his spirit , and to bring them off from all the worlds teachers , and churches , and wayes , to christ , the way to himself , and he doth enlighten every one that cometh into the world , that all through the light might believe ; and every one believing in the light which hath enlightened them , they shall become the children of the light ; but they that hate the light that doth enlighten them , they hate christ , and that condemnes them : and that 's the light that lets the drunkard see he should not be drunk , and the curser that he should not curse , nor swear , and the thief , that he should not steale ; and that the cosiner should not cosen , nor cheat , nor wrong , nor defraud ; and lets the profane see he should not profane ; and lets the envious man see he should not envie , nor fight , nor quarrell , nor lie , nor commit adultery ; that 's the light which discovers that : not to look after a woman to lust after her , that 's the light that saith so , which if ye love the light , it will let you see all your evill thoughts , words and actions which be wrought out of god , and turn you from them ; and coming into the light , your works will be wrought in god , and your words will be from him , and so good : that is in every one of your bosomes that will judge you , and condemn you acting contrary to it , and reprove you ; which if you consider it , and hearken to it , it will turn your minds to the lord god ; but if you hate it , it will be your condemnation . therefore now while you have time , consider and prize it , for this is the day of your visitation , and salvation profered to you : and with the light , with which you see your sin , which christ jesus hath enlightened you withall , with the same you may see your salvation , christ jesus , from whence it comes , to save you from your sin . and people , that which may be known of god is made manifest within you , which god hath shewed unto you , that when you do the thing which is not convenient , not righteous , but worthy of death , by that of god in you ye can tell ; and while your minds is reprobate from that , ye are all strangers from the life of god , and the covenant of promise . and friends , the light ye must feel in your own hearts , to give you the light of the knowledge of the glory of god in the face of christ , 2 cor. 4. and all the children of the lord , shall be taught of the lord ; esai . 54. and ye must come to know the anointing in you , to teach you , 1 john 2. and the kingdome of heaven ye must know within you , luke 17. and that's it which never consents to sin . and ye must come to know the new covenant , the law in your minds , and in your hearts , by which ye need not say to one another , know the lord , but that all might come to know him , from the greatest to the least , that witness the law of god put and written in your minds and hearts , that you may come to witness the lord is your god , and ye his people . repent , lest you come to say you had time , when it is past ; so from a lover of your soules , and your eternal good . g. f. come , away with your self-rghteousness , and your feigned humility , and your will-worship , and your carnal-security , and take heed of drunkenness , and filthiness , and profaneness , and scoffing , mocking , scorning , and derision , for such who lives in such things , and acts such things , shall never inherit the kingdom of god ; and away with that you call your sacraments , and your sprinkling infants , and come to christ the substance , and come to the spirit , that you may be baptized into one body , that you may come to possess the things the scripture speaks of . the very mist of the aire is among you , and so are so light , and vain , which are the prince of the aires fruits , and the priests who has long preacht for his mouth ; but if ye put not into his mouth , see if he turn not against you , and you shall not keep him long : so look unto christ jesus to teach you , who said , learn of me , who is the way to the father , who hath enlightened you , that with the light you may see him , who is the bread to feed upon ; but if you hate it , then you feed upon husks . this is to be read among the people of uxbridge london , printed for thomas simmons , at the bull and mouth , near aldersgate , 1659. an epistle to all christians, jews, and gentiles shewing how that god dwells not in their temples made with hands. fox, george, 1624-1691. 1682 approx. 8 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40170 wing f1803a estc r220233 99831655 99831655 36120 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40170) transcribed from: (early english books online ; image set 36120) images scanned from microfilm: (early english books, 1641-1700 ; 2126:7) an epistle to all christians, jews, and gentiles shewing how that god dwells not in their temples made with hands. fox, george, 1624-1691. 1 sheet ([1] p.) printed for john bringhurst, printer and stationer, at the sign of the book in grace-church-street, near cornhil, london : 1682. signed at end: g. fox. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -doctrines -early works to 1800. christian life -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-07 judith siefring sampled and proofread 2008-07 judith siefring text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion an epistle to all christians , jews , and gentiles . shewing how that god dwells not in their temples made with hands . thus saith the lord , heaven is my throne , and earth is my footstool ; where is the house that you will build unto me , where is the place of my rest ? this the lord said unto the jews that built the temple . isaiah , 66.1 . and solomon saith , the heaven of heavens cannot contain god , how much less the house that he built ? 1 kings , 8.27 . and the same in the 2 chronicles 6.18 . and again , steven saith to the jews high-priest , when he was examining him , though solomon built an house for the lord , howbeit the most high dwells not in temples made with hands ; for heaven is gods throne , and earth is his footstool ; what house will ye build me , saith the lord , or where is the place of my rest ? hath not my hands made all these things ? ye stiff-necked and uncircumcised in hearts and ears , ye do always resist the holy-ghost , as your fore-fathers did , so do ye . now here all may see , that it was the stiff-necked and uncircumcised hearts and ears , that were the persecutors , as in the next verse , that did resist the holy-ghost ; and therefore their bodies , in that state , were not like to be temples of the holy-ghost : as in 1 cor. 6.19 . and therefore these persecutors that did resist the holy-ghost , which comes from the father and the son , were the cryers up of the outward temple : they were not like to see god , as steven did , who dwells not in temples made with hands ; and heaven to be his throne , & earth his footstool , who resisteth his holy spirit that proceeds from him , by which god is seen and known . and the apostle paul saith , god that made the world , and all things therein , seeing that he is lord of heaven and earth , dwelleth not in temples made with hands , neither is worshipped with mens hands , as though he needed any thing , seeing he giveth to all , life , and breath , and all things , and hath made of one blood all nations of men , for to dwell on the face of the earth , &c. that they should seek the lord , if happily they might feel after him , and find him , though he be not far from every one of us ; for in him we live , and move , and have our being , &c. acts 17. so you may see here are many witnesses before mentioned , that god that made the world , and all things therein , who is lord of heaven & earth , dwelleth not in temples made with hands , but as the prophets , christ , and the apostles say , heaven is gods throne , and earth is his foot-stool . mat. 5.34 , 35. so all come to know god , who hath made of one blood all nations of men for to dwell on the face of the earth ; he gives to you all , life , and breath , and all things ; i say , all to know him by his spirit which he poureth upon all flesh , heaven to be his throne , and earth to be his foot-stool ; yea , all that dwell upon the face of the earth , know the earth that you dwell upon , and walk upon , to be gods foot-stool , and heaven to be his throne , who is lord of heaven and earth , who gives you breath and life , and poureth his spirit upon you , or in you , joel 2. and acts 2. that with his spirit you may know the day is come that joel spoke of ; & that with his spirit you may all know , that god hath poured his spirit upon you , or in you , that with it you live in god , and move in god , and have your being in god , who is lord of heaven and earth , and heaven is his throne , and earth is his foot-stool , upon which face of the earth you dwell , and walk ; and so all to see and know that ye are the temples of the living god , as god hath said , i will dwell in them , and walk in them , and i will be their god , and they shall be my people , 2 cor. 6.16 . and levit. 26.12 . and thus saith the lord who dwells not in temples made with hands , but the saints that are lead by the holy-ghost , are the temples of god and his holy-ghost ; for the lord saith , the children of israel & judah had provok't him to anger with the works of their hands . the lord saith , for this city ( to wit ) jerusalem , and the temple , hath been to me a provocation of my anger , and of my fury , from the day that they built it , even unto this day ( to wit ) jerusalem and the temple ; that i should remove it from before my face , ( saith the lord ) and destroy it , &c. jer. 32. so you may see here , that such as resisted the holy-ghost , were crying up outward jerusalem , and the outward temple who were the stiff-necked persecutors , and uncircumcised in hearts and ears , as you may see in the prophets time , and in isaiah's time , and in christ's , steven's , and the apostle paul's time ; and such uncircumcised in hearts and ears , that are persecutors , that did , and do resist the holy-ghost now , are crying up outward temples , and imprisoning , and persecuting , and spoiling the goods of people now , because they will not give money to mend their temples or churches , of such as make no use of them , and yet they say , the gates of hell shall not prevail against their church ; and yet dayly want repairing , either by reason of weather , storms , or thunder . and though the lord tells them by his prophet , and steven , and his apostles , that god that made the world , and all things therein , dwells not in temples made with hands , but heaven is his throne , and earth is his foot-stool , and he is the lord of heaven and earth . and saith of his people in these words , what ? know you not that your bodies are the temples of the holy-ghost , which is in you , which you have of god. and again , for ye are the temples of the living god ( as god hath said ) i will dwell in them , and walk in them , and i will be their god , and they shall be my people , and i will be a father to you , and ye shall be my sons and daughters , saith god almighty . jer. 31.33 . and therefore all that receive the holy-ghost , know your bodies to be the temples of the living god , and his holy-ghost and heaven to be gods throne , and earth his foot-stool , and that you dwell and walk upon his foot-stool , and that you do live and move , and have your everlasting being in god , who dwells not in temples made with hands , but god dwells and walks in you his temple , and he is your god and father , and you are his people , and the sons and daughters of god almighty . so that every one may truly say , i live and move and have my being in god , and heaven is his throne , and earth is his foot-stool , which i naturally dwell upon and walk upon ; and spiritually in god i live and move , and have my being to his praise and glory , who is lord of all , both in heaven and earth , from everlasting to everlasting , blessed and praised for ever , amen . one god and father of all , who is above all , and through all , and in you all . ephes . 4.6 . all people know god the father so to be . the 4th . of 7th . month , 1682. g. fox . london , printed for john bringhurst , printer and stationer , at the sign of the book in grace-church-street , near cornhil , 1682. some queries to all the teachers and professors of christianity to answer fox, george, 1624-1691. 1666 approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40254 wing f1908a estc r29432 11132614 ocm 11132614 46373 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40254) transcribed from: (early english books online ; image set 46373) images scanned from microfilm: (early english books, 1641-1700 ; 1423:28) some queries to all the teachers and professors of christianity to answer fox, george, 1624-1691. 1 broadside. s.n., [london? : 1666] signed: g.f. imprint suggested by wing. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england. conduct of life -early works to 1800. christian life -quaker authors. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 mona logarbo sampled and proofread 2008-02 mona logarbo text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion some queries to all the teachers and professors of christianity to answer . query i. where did ever the christians in the primitive times set up dancing-schools and fencing-schools , and send their youth to learn to dance and fence , as those called christians have done since the primitive times ; let us see where such things were practised in the scriptures by the true christians ? query ii. where was any instruments of musick allowed of god to be invented and used by the jews to themselves , but unto the lord ? indeed david used them as unto the lord , and danced before the ark of the lord ? but what 's the use and end of all the musick and dancing in christendom ? was not the melody the true christians made in their hearts to the lord ? query iii. where did the primitive christians invent playes and shews , as those called christians have done since the apostles dayes ? query iv. whether any of the jews under the old testament ever invented playes and shews to get money by them , as those called christians do now ? we desire you will produce your rule and example out of the old or new testament , among jews or christians , for these things ? query v. where did the jews or christians in the apostles dayes set up or use bear-baitings , bull-baitings , cock-fightings , nine-pins and bowls , and cards and dice , and such like sports and games , as those called christians do now , to make themselves merry withal , and to spend their pretious time away , and call it pastime , and rejoyce , and stir up wantonness in people ? shew scripture for these things , seeing you profess it your rule ? are not those that live wantonly upon earth , and in pleasure , dead while they live ? are not those that rejoyce to rejoyce in the lord ? query vi. where did the christians in the apostles dayes make and use matches at foot-ball , and wrestling , and appoint horse-races , and hunting for pleasure , and such like , and so glory in their own strength , and abuse the creatures ? are not these things contrary to the practice of the holy men , who rejoyced and gloried in the lord ? shew us your rule in the holy scriptures for these things ? query vii . whether all these playes , games , shews , sports , and other vain exercises , countenanced in christendom , do not spoil and corrupt youth and men , and ruin them in person and estate ? and doth not amos say , wo to such that chant to the sound of the vial , and invent to themselves instruments of musick , like david ? amos 6. g. f ▪ concerning the upright and good conversation of the saints in christ and in heaven fox, george, 1624-1691. 1682 approx. 5 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40150 wing f1776a estc r220231 99831653 99831653 36118 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40150) transcribed from: (early english books online ; image set 36118) images scanned from microfilm: (early english books, 1641-1700 ; 2126:5) concerning the upright and good conversation of the saints in christ and in heaven fox, george, 1624-1691. 1 sheet ([1] p.) printed by john bringhurst, printer and bookseller, at the sign of the book in grace-church-street, london : 1682. signed at end: george fox. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng christian life -early works to 1800. heaven -christianity -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-02 pip willcox sampled and proofread 2008-02 pip willcox text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion concerning the upright and good conversation of the saints in christ and in heaven . david saith , the wicked have drawn out the sword , and have bent their bow , to cast down the poor and needy , and to slay such as be of an upright conversation : their sword shall enter into their own heart , and their bow shall be broken . here is david's judgment upon such , that cast down the poor and needy , and do slay such as be of an upright conversation . but whoso offereth praise , glorifieth me , saith the lord ; and to him that orders his conversation aright , will i shew the salvation of god. so all that will see the salvation of god , first to see your conversations to be ordered aright with the light , power and spirit of god ; for the apostle saith , by the grace of god we have had our conversation in the world , &c. so now are all by the grace of god to have their conversation preserved from the wickedness of the world , which grace brings their salvation . and the apostle saith to the ephesians , how that we all had our conversation in times past in the lusts of our flesh , fulfilling the desires of our flesh , and of our mind ; and were by nature the children of wrath , even as well as others : and therefore he exhorts them , to put off concerning the former conversation the old man , which is corrupt , according to the deceiptful lusts , and be ye renewed in the spirit of your mind , and only let your conversation be as becomes the gospel of christ , &c. that ye stand fast in one spirit , with one mind , striving together for the faith of the gospel ; for our conversati is in heaven , from whence we look for the saviour , our lord jesus christ , who shall change our vile body , that it may be fashioned like unto his glorious body . so here the apostles and the saints had put off their former conversation according to the world , whose conversation was in heaven , where are all the true saints or christians . and the apostle exhorted timothy , and said , be thou an example of the believers in word , in conversation , in charity , in spirit , in faith , in purity : which is a good corversation to be followed . and the apostle saith to the hebrews , let your conversation be without covetousness ; & be content with such things as ye have : for the lord hath said , he will never leave thee nor forsake thee . and james saith in his general epistle , who is a wise man , and endew'd with knowledge among you ? let bim shew out of a good conversation his works with meekness of wisdom , for where envying and strife is , there is confusion , and every evil work. now this good conversation must be shewed forth in practice . and peter in his general epistle admonishes the church to be as obedient children , not fashioning your selves according to the former lusts in your ignorance , but as he which hath called you is holy , so be ye holy in all manner of conversation [ mark , all manner of conversation ] forasmuch as ye know , that ye were not redeemed with corruptible things , a● silver and gold , from your vain conversation , received by tradition from your fathers , but with the precious blood of christ , as of a lamb without blemish and without spot , &c. and likewise ye wives be subject to your own husbands , that if any obey not the word they also may without the word be won by the conversation of the wives , while they behold your chaste conversation , coupled with fear , &c. having a good conscience , tha● whereas they speak evil of you , as of evil doers , they may be ashamed that falsly accuse your good conversation in christ . here you see the true christians conversations were in christ , which all christians are an● ought to be ; and they whose conversations are in christ jesus , are grieved and vexed with the filthy conversations of the wicked , as just lot was . george fox . london , printed by john bringhurst , printer and bookseller , at the sign of the book in grace-church-street . 1682. a vvarning to all in this proud city called london to call them to repentance least the wrath of the lord break out against them; this is the day of your visitation if you will own it. fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a84836 of text r211903 in the english short title catalog (thomason 669.f.17[82]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 4 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a84836 wing f1982 thomason 669.f.17[82] estc r211903 99870575 99870575 163329 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84836) transcribed from: (early english books online ; image set 163329) images scanned from microfilm: (thomason tracts ; 246:669f17[82]) a vvarning to all in this proud city called london to call them to repentance least the wrath of the lord break out against them; this is the day of your visitation if you will own it. fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london : 1654] signed at end: george fox. imprint from wing. annotation on thomason copy: "march. 30. 1654". reproduction of the original in the british library. eng god -wrath -early works to 1800. london (england) -history -prophecies -early works to 1800. a84836 r211903 (thomason 669.f.17[82]). civilwar no a vvarning to all in this proud city called london to call them to repentance, least the wrath of the lord break out against them; this is t fox, george 1654 709 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 mona logarbo sampled and proofread 2007-10 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a vvarning to all in this proud city called london to call them to repentance , least the wrath of the lord break out against them ; this is the day of your visitation if you will own it . vvo unto thee o london , ( so called by name ) who hast made a profession of christ ; but hast cleared thy self from christ , who lives in the affections of lusts , for who are christs have crucified the flesh , with the affections and lusts ; your pride stinks before the lord , your glory and renown must wither : plagues , wo and misery , and vengeance from god , is coming upon you all , you proud and lofty ones , who have been the adversaries of god , your profession stinks before the lord , pride and hardheartedness abounds , cruelty and oppression grows & abounds in your streets , and such are you that would know meanings to the scriptures , and cries for meanings , meanings , and which lives in your conceivings , which must be scattered from the lord god , and from the life which gave forth the scriptures , for you have here cleared your selves from the life which was in them which gave forth the scriptures , for the life which gave forth the scriptures , hews down pride and oppression , and envious ones , and lusts hardheartedness , which thy streets are ful of : and o london thou art full of inventions , and full of images and image-makers , pictures , glassed hoods , vails , and round atire like the moon ; let the life which gave forth the scriptures search thee , and judg thee , and bring thee under conedmnation , for these things art thou guilty of , o how doth all excess abound , and pride and lusts , and filthiness , which stinks before the lord god , and the smell of it is come up amongst his children , plagues , plagues , plagues , is to be poured upon thee ; how beautiful art thou in thy colours , and in thy changeable suits of apparrel , and thy dainty dishes , dives like , who was turned into hell ; the life which gave forth the scriptures , shall judg thee eternally , and the life it lyes upon thee judging thee : over all the heads of the wicked , heads of the oppressors , heads of the proud , the devil is king ; wo is pronounced from the life of god upon thee , who hath drawn out his sword , to hew thee to peices , and to thresh thee ; to scatter you all as chaff with the wind , to burn you as stubble with the fire , the mouth of the lord hath spoken it ; this is the portion of all the wicked . to the just and them that fear the lord i say , come out of her ways lest you be consumed with her , that you may give judgment upon the whore , that sits upon so many waters , least you be partakers of her plagues , hearken to god and hear him ; for the rod of god is over you , and you must come under it , for your whoredom and for your pride and oppression , and hypocrisie and desembling , the lord will find you all out , for his mighty day is coming , to all your consciences i speak ; which hath been convinced but hath not repented , torment , torment , the fire is kindled , wo unto you all ; plotters to do mischief , who are not single to god : wo unto you all stubborn hard hearted ones , the life which gave forth the scriptures lyes upon thee , judging thee , and this is the word of the lord to you all , to that in all your consciences i speak , which will witness me , and condemn you , who live in these wicked practises . march .30 . 1654 george fox . copies of some few of the papers given into the house of parliament in the time of james naylers tryal there, which began the fifth of december, 1656 rich, robert, d. 1679. this text is an enriched version of the tcp digital transcription a34463 of text r27916 in the english short title catalog (wing c6080a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 26 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a34463 wing c6080a estc r27916 10264696 ocm 10264696 44767 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34463) transcribed from: (early english books online ; image set 44767) images scanned from microfilm: (early english books, 1641-1700 ; 1380:25) copies of some few of the papers given into the house of parliament in the time of james naylers tryal there, which began the fifth of december, 1656 rich, robert, d. 1679. tomlinson, william. fox, george, 1624-1691. 8 p. s.n., [london? : 1657?] copies of the testimonies of robert rich, william tomlinson, and george fox at the trial of james naylor. reproduction of original in the harvard university library. eng naylor, james, 1617?-1660. trials (blasphemy) a34463 r27916 (wing c6080a). civilwar no copies of some few of the papers given into the house of parliament in the time of iames naylers tryal there, which began the fifth of decem rich, robert 1656 4978 6 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-01 tcp assigned for keying and markup 2006-01 aptara keyed and coded from proquest page images 2006-05 jonathan blaney sampled and proofread 2006-05 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion copies of some few of the papers given into the house of parliament in the time of iames nayders tryal there , which began the fifth of december , 1656. to the speaker of the parliament of england , these to be read . friends , act nothing cōtrary to that which doth cōvince you , though bound with an oath , although you bring your selves in never so much disgrace in breaking your agreement ; for in such a case you may reject the counsel of god against your own knowledge , and so appearing to please the world that looks upon you , the unjust acts against the just ; herein you 'l do despite to the spirit of grace , wilfully acting that which he knows he should not : so here comes mans condemnation just from god ; therefore before you do act consider ; and before you do give sentence fear ; for blasphemy proceeds from the root of transgression ; and see that you be first out of it before you of it do judge : there is no blasphemy in the light which is truth . and to witness the light is not blasphemy . and to witness the prophets life , and the apostles life that had the life of jesus made manifest in his mortal flesh . and to witnesse the life of god , and god dwelling in man , is not blasphemy . and to witnesse the second adam , the lord from heaven , and as he is , so to be in this world , is not blasphemy ; but not to witnesse this , and to be in the transgression , he is in the root that will blaspheme ; and for a man to say he witnesses these things , and himself in the transgression , he blasphemes , and is the synagogue for satan , who did transgresse , and not abide in the truth , who is in the transgression . now it is not because men can speak the scriptures of truth , therefore they are able to judge of blasphemy ; for the jews could speak the scriptures of truth , but judged the truth blasphemy ; now if you would know what 's blasphemy , this is blasphemy , and these were out of the life of the truth that judged the life blasphemy ; and you do not read that any that was in the life of christ , did whip , banish , prison , put to death any for blasphemy ▪ alas ! here is blasphemy heard all up and down the streets , men professing what they are not : now the jews which had the scriptures , and out of the spirit of christ , did put to death for blasphemy : now with this examine and judge your selves , that you may not be judged of the lord : although darius could not change after sealed , yet 't was much grief to him : consider what act that was , and law that was not to be changed after sealed . and consider herods oath against iohn baptist , and the counsel and chief priests against christ for a blasphemer . is christ in you ? now where is this councel and chief priests against him ? it is better to judge of things which you truly understand , pertaining to this life ( but that you cannot ) till you come to the light that enlightens every man that comes into the world , and so leads into the kingdom of god and christ that is not of this world ; for there is a kingdom of the world which is not become the kingdom of christ , which is in the transgression ; and there are the blasphemers in the transgression of the life which the scriptures of truth is given forth from , which judges the truth blasphemy . now wait in the light that you may receive the wisdom of god which comes from christ , by which all things was created , that with it you may come to use the creatures with the wisdom by which they were created to the glory of god . i know the lord is striving , that innocent blood you bring not upon your heads , and hath opened your understandings for to see more then at the first ; and in many of you hath he wrought a noble principle of tendernesse and moderation , in which if you abide faithful to act what it requires , the arm of the lord you will see revealed , and great things brought to pass ; and so will you be clear ( whatever becomes of the innocent ) in the day of gods visitation when he makes inquisition for blood ; you whose understandings the lord hath opened and moved to plead the cause of the innocent ; be faithful to god ; be your talent never so small , take heed of hiding it , least your sin become greater then you will be able to bear . it concerns no man farther to judge then he is judged , and is in the truth . this in tender love to all who are of an upright heart that sits in parliament , from robert rich. there was several copies of the letter given to particular members , besides this little paper given to many that had not the letter . in a letter of mine given to the speaker this morning ( which i desire may be read amongst you ) is written at the latter end thereof these words , viz. if i may have liberty of those that sit in the parliament , i do here at their doore attend , and am ready out of the scriptures of truth , to shew , that not any thing james nayler hath said or done is blasphemy , or worthy either of death or bonds . these were delivered the 15. of december , being the eleventh time the whole house had set about this businesse ; so when i had given the speaker the letter , i waited at their door from the time they first sate till they arose , and then i departed in peace . robert rich . to you that sit in parliament , who own the scriptures , are these ●●r , what is writtten aforetime is written for our admonition , 1 cor. 10. 11. quaery 1. whether those that said god was their father , and crucified him so : blasphemy that spoke the truth , were not 〈◊〉 , and of their father the devil , yea or nay ? read ioh. 8. 41. & 44. 2. whether lyars , covetous or proud men are not the synagogue of satan ? and if such say they are the children of god , or christians , whether ( by the scripture ) that be not blasphemy ? read rev. 2. 9. 3. whether the lyar doth not hate him that abides in the truth ? read 1 ioh. 3. 12. and there see why cain slew abel . and as it was then , is it not so now ? doth not he that is born after the flesh persecute him that is born after the spirit ? read gal. 4. 29. 4. whether they that have the spirit of christ jesus in them , punisheth the body , or puts any to death for words true or false ? and did not christ come to save life and not to destroy it● read mark 34. matt. 13. 29 , 30 iohn 8. 11. 5. whether christ jesus hath not been a stumbling stone , and a rock of offence throughout all generations ? read and see isa. 8. 14. & 18. luke 2. 34. 1 pet. 2. 7 , 8. luke 20. 17 , 18 , 19. matt. 13. 55 , 56. luke 5. 30. & 33. ( read these scriptures over and did not the very disciples of christ oft stumble and were offended at him ? read over these scriptures and consider them well , matt. 26. 8. to the 14. ver. & the 31. ver. matt. 28. 17. ioh. 6. 60. luke 24. l 1 , 15 , 16 , & 37. ver. ioh. 11. 39 , 40. joh. 20. 15. lu. 24. 32. and did not the prophets do many things that the wisdom of the flesh might count foolishness , and to be rediculous ? read isa. 20. 2 , 3. ier. 13. 3 , 4 , 5 , &c. ezek. 4. 1 , 2 , 3 , &c. & ezek. 12. 5 , 6. acts 21. 12 , 13. ios. 6. 6 6. vvhether the lord in all ages hath not tried the children of men ? read psal. 11. 4 , 5. rev. 3. 9 , 10. and whether the day be not approaching that will try every mans work ? 1 cor. 3. 13. and whether all men be not either the children of god or of the devil ? and whether by their fruits they are not made manifest ? and whether those that are the children of god be not lead into moderation , gentlenesse , patience , mercifulnesse , meeknesse , love , &c. and whether the devil leads not his into wrath , envy , hatred , emulation , varience , strife , & c ? so in this thing you will make your selves manifest which spirit leads you , and whose children you are . search the scriptures , and see if these things be not so . robert rich. after the tares appeared , then came the servants of the housholder and said unto him , wilt thou that we go and gather them up ? but he said , nay , lest while ye go about to gather the tares , ye pluck up also with them the wheat : let both grow together until the harvest , matth. 13. 26. &c. this is the doctrine of christ iesus our lord . such care hath christ jesus of the wheat , that he will not that his servants pluck up the tares until the harvest , the end of the world , lest they pluck up the wheat with them ; this is his wisdom , but some men pretend such care for the wheat , that they will have the tares pluckt up before the harvest ; this is their wisdom . now minde whose wisdom you follow , and whose doctrine you obey ; for you can do christ iesus no service in going contrary to his own doctrine , though some may think they do , ioh. 16. 2 , 3. they shall think they do god service when they are killing his servants , mistaking them for his great enemies , for else they would not kill them to do him service . my desire is , that you may be found in the counsel and doctrine of christ iesus , which is safe , and keeps from that danger of shedding innocent blood . will. tomlinson . you have called him a blasphemer , we desire that you would publish what his blasphemy is , that we may know it and take heed of it . christ iesus himself was called a blasphemer , because he said , i am the son of god ; and saith iohn , 1 ioh. 3. 2. now are we the sons of god . w. t. the neer relation between christ jesus and his father being owned by him , was counted in him blasphemy , because he said , i am the son of god . take heed lest the neer relation between christ and his members whom he calls brethren , be not now counted blasphemy where it is owned . and consider these scriptures . now are we the sons of god through christ , saith iohn , 1 ioh. 3. 2. if a son then an heir of god , saith paul , gal. 4. 7. if sons , then heirs , heirs of god , and joint-heirs with christ , rom. 8. 17. him that overcometh will i make a pillar in the temple of my god , and i will write upon him my new name , saith christ jesus , rev. 3. 12 , 13. he that hath an ear let him hear what the spirit saith unto the churches . if you be able to see these things , do ; but if not , take heed what you do , least you bring innocent blood upon your own heads . there 's none able to judge of these things before the lusts of the flesh , and the lusts of the eyes , and the pride of life be judged and overcome in them , and the love of the world . that 's blasphemy for a man to say he is a jew or a christian , and is not , but still is in the old nature , that was a murderer from the begining ; he blaspheams the name of god , rev. 2. 9. for god hath no such children in the new covenant . as it was then , he that was born after the flesh persecuted him that was born after the spirit , so it is now , gal. 4. 29. but he that is born after the spirit never persecutes him that is born after the flesh . w. t. friends , your hands have hitherto been held from shedding of blood ; consider what it is that hath withstood you , and kept you from it , and do not go on to strive any longer against the lord ; but remember david how glad he was that he was prevented from blood , when he was going with a full resolution , and the thing was gone out of his mouth to destroy the house of nabal , 1 sam. 25. 22 , 32 , 33. blessed be the lord god of israel ( saith he ) which hath sent thee this day to meet me , and hath kept me this day from coming to shed blood , and this was but the blood of a wicked man . so friends consider , and strive not against the goodnesse of the lord , which hath hitherto withstood you , and kept you off from shedding of blood , and that with little force . it will be no grief of heart to you that you have not shed blood , but to shed it may lie heavier upon you then yet you are aware . to let the tares ( if tares ) alone with the wheat , according to christs own doctrine ; this will not repent you , because it is his own command ; but under pretence of plucking them up , to pull up one of the least of his lambs , this will be a burthen too heavy for you to bear ; and though you may think you do god service therein , yet he accepts it not . to seek the harm of one that would not hurt an hair of your heads , consider whence this is , and what acceptance this would have with god , seeing he saith , he that toucheth you ( the innocent lambs ) toucheth the apple of mine eye ; therefore touch not mine anointed , do my prophets no harm , saith the lord ; and blessed be their work who are made tender of them , for what 's done to one of the least of those that belong to christ , is done to him . william tomlinson . they are very confident , who kill christs lambs , to do god service , that those they kill are not his lambs , but his enemies , else they would not kill them to do him service ; for they could not think it service to god to kill his children : yet see how far their confident zeal is mistaken , while they think they kill his enemies , they kill the children of the kingdom . thus it happened to christ , the zealous jews were very confident he was a blasphemer , and seducer of the people , and therefore they durst say , his blood be on us , and on our children ; upon the same account the members also of christ alwayes suffer , as blasphemers , as hereticks , as seducers of the people . you are now upon this danger , and trial of your spirits . now why is it that in this confident zeal they kil his children , taking them for enemies ? it is ( saith christ iesus ) because they know not the father nor me , ioh. 16. 2 , 3. now examine your selves you that are for killing , or hurting ; do you know the father ? do you know the son ? have you communion and fellowship with them ? is the son begot in you ? is he formed in you ? are you come into his innocent nature ? if not , your confidence and zeal will deceive you , and you stand in that nature that will kil children for enemies ; for you cannot know them til you know his nature brought forth in you . and if his nature be once brought forth in you , you wil finde a saving spirit raised up in you , not a destroying spirit ; for christ and every measure of him is a saviour , not a destroyer ; and so from christ the saviour spring up many saviours , obad. v. 21. he that is the destroyer and persecutor , is yet in the old covenant , hagar , he is but the son of the bond-woman ▪ which is yet in bondage with her children , and is to be cast out , gal. 4. 22 , to the end . and if ever you come to witness the new covenant , and the law of god writ in your hearts , and the nature of christ formed in you , you will finde the persecutor in you cast out , and that it enters not the kingdome ; for there 's nothing hurts nor destroyes in all gods holy mountain , isa. 11. 9. wil. tomlinson . was not the appearance of christ when he was born glorious , when that the voyce was cryed hosanna to the highest ? was not this to the astonishing of the beholders , and amazement of the world ? did it not stir up all chief priests , and herod , was not he puzled about his birth , and they troubled at his coming ? did not the chief priests and rulers gather against him who was full of grace and truth ? did not the glory of him shew it self forth when he went up unto jerusalem , when the high voice was spoken , and the songs to him sung , the strength ordained out of the mouths of babes and sucklings ? and was not jerusalem the highest place of worship ? and did not the strength which was ordained for the babes and sucklings , set the priests and rulers on rage against christ , that they crucified and slew him ? and did not that make herod and pilate friends in the highest place of worship ? did not he say , and tell his disciples , hee would come again , the hosanna , him that was cryed glory to the highest ? and did not he come again to his apostles according to his promise , and make his abode with them , and sup with them ? did not the apostles say to the saints that christ was in them the mysterie , the hope of glory ; and if he was in them , the body was dead because of sin ? did not the apostle say , examine yourselves , prove yourselves , know you not that iesus christ is in you except you be reprobates , [ mark ] iesus christ in you , the emmanuel , the saviour , the lamb of god , the hosanna ; is not his appearance in the spirit as glorious in his second coming , as it was at his first ? is it not as much to be admired in the world as it was ever ? answer these things , and satisfie your selves : to the light wherewith christ jesus hath enlightned you all , i speak , that with it you may see when you act against him where he is manifested . to prison them contrary to the just is to make them to grow , and to banish them is to shame your religion , and not to own the thing the scripture speakes of , and to put them to death , is to destroy your selves . george fox . whether or no you will suffer christ to have as much honor in the earth , and the world , as the devil hath ? where christ is manifested , whether or no he shall not have more honour , or as much , where he is manifested ? and whether or n●… it is offence to bow to man , or to kneel before a iudge in the world ? whether the● be offensive to the world , amongst the world , to bow before such , and among such the truth is not in ? and whether or no it would not be offence to such , to bow to christ where he is manifested , and persecute such as do bow where the thing is in the truth ; whether or no such a thing may not be done in the truth , and bee a figure to all the bowings of the earthly powers which be out of truth , which hath reigned above the seed of god ? an example to you all : therefore take heed and consider , before you act any thing or judge , lest god judge you afterward , for be assured he will . whether bowing in the truth may not bee a figure , that the seed of god shall rise , and reign above the earthly powers , and they shall bow to it ? and how know you but such things as these may bee tryalls to you , whether you will persecute another , for taking that which is acted among you to your selves , in another way different from this ? now come to do as you would be done by , and do not persecute that in another that is acted in the world , though it be professed otherwayes in the intent , and come to the true measure and weight : and act nothing in your own wils , nor out of the counsel of god , to judge the just upon earth in this world , the just you 'l be judged by , that is of the world to come , without end . i receive not honor of man ; whether or no if any do persecute the seed , which doth take the honor of god , which is over the world and it they themselves do take the honor of the world , that persecutes the contrary . are these things judged with a just measure , and weighed with an equall ballance , yea or nay ? george fox . did not christ wash the disciples feet ? did he not do that as a pattern and example to those that came after him , that they should do so to one another ? have you washed one anothers feet ? have ye anointed one another with oyle that stumble at these where they are acted ? are not these the expressions of love to one another ? and are not these things to be acted amongst the disciples of christ ? are not these things wonders amongst you that do not wash one anothers feet , that be out of the example of the lord ? did not the disciples wash one anothers feet according to christs example ? were not the prophets feet washed ? did not peter desire his head to be washed ? do not wonder and strange at these things where they are practised : were not the saints to salute one another with a holy kisse ? and was not peter to be carried whither he would not ? was there not a time that he girded himself ? and is it not the prince of the air that rules in the children of disobedience , if it be not the prince of peace and the lamb of god ? and is it not an expression of love and honor where there is the washing of one anothers feet ? and for the washing or kissing of feet , it is but an expression of love and humility ? and is not this a patern and example to all you to judge you all how far short ye are of washing one anothers feet , or kissing one anothers feet ; and do not wrong one another about these outward things , but to come to know the seed of god , which bruiseth the serpents head , which would destroy and set one at enmity with another ; that crusheth down these outward things , and reigns over these outward things ; which seed of god comprehends all strife , and comprehends the world ; which seed the promise and blessing of god is to ; in which seed is the unity , and not the enmity , for that is it which is bruised with it . therefore do not shew your selves in enmity against these actions , where they are acted in the seed of god in righteousnesse , not in the world , out of the enmity ; not as justifying the wicked in these things , nor condemning the righteous . minde consideration before you do judge of such as are moved to act these things , whether or no they be not examples to you all , to try you all , whether or no you will persecute , or lift up your hands against such ; and an act whereby you may search your selves , and see how far short ye come of a disciple : and come to that good in you all , that is of god , that with it you may overcome , if there be any thing that is evil , and the heaping the coles of fire upon that which is the adversary : and whether or no there be not such things to be acted in righteosunesse and simplicity , as washing the feet of the disciples , or that some may be carried whether they would not go ; and if any should kisse the feet , or wash the feet of another in love and simplicity , is that such a crime ? and for jesus and christ , and the prince of life and peace ; if jesus christ be within , the second adam is witnessed , god with us , which is jesus ; and be not offended with this , if any do witnesse the state reconciled to god , who hath witnessed the state drove from god , the first adams state , who witnesses the second adams state , the emanuel , god with us . again , now be not ye offended at this , least you do manifest your selves to be in the first adams state , driven from god , not witness jesus christ , god with you , reconciled to god again . but if you stand against this , it shews your selves to be in the transgression , standing against the emanuel , which is god with us : be not hasty in acting these things , but examine and consider before you do act . except ye see signes and wonders ye will not believe ; but this is come to pass that the scriptures might be fulfilled , that saith , the time will come , that they shall think they do god good service when they kill you . remember the scripture which saith , his face is more marr'd then any mans , isa. 52. 14. and whether this be not the same that gave his cheeks to the smiter , and opened not his mouth ? and see now who they are that have spit upon him ; but what evil hath he done . notwithstanding all these warnings , yet on the 17. day of the tenth moneth , the major part of the house pronounced sentence on him . finis . a short epistle to friends to keep in the power of god in their peaceable habitations over the troubles of the world. fox, george, 1624-1691. 1678 approx. 10 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a84811 wing f1905a estc r177304 45789316 ocm 45789316 172625 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a84811) transcribed from: (early english books online ; image set 172625) images scanned from microfilm: (early english books, 1641-1700 ; 2641:22) a short epistle to friends to keep in the power of god in their peaceable habitations over the troubles of the world. fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [swarthmore : 1678] signed: swarthmore, the 6th of the 12th moneth 1678. g.f. [i.e. george fox]. reproduction of original in: friends' library (london, england). created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -england -pastoral letters and charges -early works to 1800. broadsides -england -17th century. 2007-09 tcp assigned for keying and markup 2007-09 apex covantage keyed and coded from proquest page images 2007-10 jonathan blaney sampled and proofread 2007-10 jonathan blaney text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a short epistle to friends to keep in the power of god in their peaceable habitations , over the troubles of the world . all my dear friends and brethren , who are gathered by the light , grace , and truth , and power , and spirit of jesus christ , to him the head over all , by whom were all things created , so the first-born of every creature , and the first begotten from the dead ; follow him in his resurrection , that you all may be partakers of it and life everlasting , and may sit together in heavenly places in christ jesus , who is over all , the first and last , and in him you have peace , who is not of this world , for in this world there is trouble ; and the world did and doth hate christ , yea and his light , grace , truth , power and spirit ; and therefore it is no marvel if the world do hate christs members that do follow him in his light , grace , truth , power and spirit , and so with it receive him in them their life and salvation , and so he that hath the son of god hath life ; who is the fountain that filleth all that wait upon him , with his heavenly blessings and riches of life from christ the rock and foundation , that cannot be shaken , though the rocks and foundations of the world may be shaken , and cloven in pieces , and the pillars of the earth may reel and stagger , and all hypocrites and sinners may fear , but they that fear the lord , and wait upon him , shall be as mount sion that cannot be removed , for the lords power is over all , by which he keeps his people to the day of salvation . and therefore all you that have this keeper , the power of the lord through faith unto the day of life and salvation , need none of the slumbering keepers or watchers ; for the lord was the keeper of israel , who neither slumbered nor slept , till israel forsook the lord , and then they set up slumbering and sleepy watchers and keepers , like the apostate christians , who have forsaken the power of god to keep them , and then they are soon shaken . and therefore , friends , you that do know the power of god , in which the kingdom of god stands , you know your keeper , through the faith which jesus christ is the author of , which stands in his power , and not in words ; and so your faith standing in this power it will keep you out of the words of mens wisdom and above them . and the golden lamp in your tabernacle all is to have to burn with the heavenly oyl , which you have from christ your high priest , being returned to him , the great shepherd and bishop of your souls , who will bring you , his sheep , into his safe fold , who gives unto his sheep eternal life , and his sheep shall not perish , neither shall any pluck them out of his hand . though men may pluck hypocrites and apostates one from another , but christ saith no man is able to pluck his sheep out of his fathers hand . and therefore all feel the hand that hath brought you out of spiritual egypt where christ hath been crucified , to christ , and in his new covenant of light and life , as the jews were brought out of egypt in the old covenant , which christ hath abolished , and makes all things new ; so that all may be grounded on him who was the foundation of all the holy prophets and apostles , and of all the holy men of god to this day . and therefore consider who it is that abides in the tabernacle of god , and dwels in his holy hill , it is the faithful and the upright , which holy hill is a safe place for all the upright . as the lord said , in the last dayes the mountain of the lords house should be established on the tops of the mountains , and should be exalted above the hills , and all nations should flow unto this stablished house : and here the lord does teach his people that comes up to the mountain of the house of the god of jacob ; so all mountains , houses , hills and teaching will be shaken , but the mountain of the lords house shall be established in the last dayes , as the prophet said , which is the dayes of christ . is not this the stone that became a great mountain , and fills the whole earth , which smote and broke to pieces the iron , clay , the brass , silver and gold which were as mountains ? and this stone which becomes a great mountain , and sets up a kingdom which shall never have an end , is not this the kingdom of christ , which christ saith , except a man be born again he can neither see the kingdom of god nor enter into it ? and therefore , friends , all you that do know his kingdom that stands in power , in peace and joy in the holy ghost , over the power of the evil , and all the unclean ghosts which keep them in their first birth , and lead them into all evil , as the holy ghost leads them into all truth . and so dear friends and brethren , that know this rock , this stone , this foundation , the house of god , that is stablished upon the lords mountain , above all other houses , hills , mountains and teachings in the world , where god doth teach his people , and stablish them upon christ jesus the living rock and foundation and living way : and so though there may be troubles without , and troubles within , yet if you wait upon the lord he will renew your strength . and the children of god they are set for signs and wonders ; for as it is said , lo the children that thou hast given me they are for signs and wonders . and therefore , friends , keep your habitation in christ jesus , in whom you have peace ; for all the rude talkers , and vain disputers and janglers , which cankers and rusts , goes out of the peaceable truth ; and that that is torn , and will dye of it self , must not be fed upon , but the life must be fed upon , and that which gives you life eternal . and the lord did not build his zion , and his outward jerusalem with blood , in the old covenant , for they that did build their zion and jerusalem with blood , made their zion a field , and their jerusalem an heap ; so if this practice was forbidden in the old covenant , much more in the new , who think to build zion and jerusalem with blood and iniquity , for such has not been zions children , nor jerusalems that is above , who shed mens blood concerning religion church and worship ; for christ rebuked such that would have had mens lives destroyed , and told them , they knew not what spirit they were of ; so they that do not know what spirit they are of , they are not like to build up gods zion and jerusalem . for christ said , he came to save mens lives , and not to destroy them ; for the worlds god was the destroyer of mens lives , which christ came to destroy him and his works , and to save mens lives and souls also . and so , dear friends , let the love of god which is shed abroad in your hearts , cast out all fear ; and keep in the name of jesus , in which you are gathered , which is above every name under the whole heaven , in whom you have all life and salvation , and his presence among you , whose name is a strong tower , and christ is a rock to hide your selves in , and his spirit to cover you , which is a covering sufficient enough for you , and wo will be to them that are covered , but not with his spirit , they may fly to the rocks and mountains to cover , and hide them , which will not be sufficient , for the rocks will rend , and the mountains will be removed , such may run down into spiritual egypt for strength , where christ was crucified , like the jews in the old covenant that ran into outward egypt from his spirit , but all was in vain . and therefore trust in the lord , who has preserved you by his glorious light and power to this day , that you may be settled upon the seed christ jesus , which is over all that within and without that is contrary to it , and bruiseth the head of the serpent , that hath been between you and god , so that in christ the seed you have peace with the lord god , life and dominion , and election , and salvation , who redeems out of the curse , and fear of men , or that makes the arm of flesh his strength , and not the arm of god ; and therefore the arm of the lord being your strength , christ your rock and salvation , then you need not fear what man can do unto you ; for all gods children are dear and tender to him , whom he hath begotten again by the word of god to be heirs of his kingdom , he feeds them with life eternal , and the milk of his word , which word lives and abides and endures forever , and is alwayes full and plentious of milk to nurse and nourish up all god's children to eternal life , to inherit his kingdom , and the world which is everlasting , which christ is the ruler of , the heavenly spiritual man ; and therefore they that be in him , must be new creatures ; for all the old creatures are in old adam . and therefore my desires are , that you may all be settled in christ jesus , who was dead , and is alive again , and lives for evermore , a prophet , councillor , a priest , bishop and shepherd , a circumciser and baptizer , a living rock and foundation forevermore , the beginning and ending , the first and last , the amen ; sit down in him , and he in you , in whom you have peace with god ; amen . g. f. swarthmore , the 6th of the 12th moneth 1678. a distinction between the new covenant and the old and how that in the old covenant the jews priests lips were to preserve the jews peoples knowledge: but in the new and everlasting covenant christ the high-priest, is the treasure of wisdom and knowledge, and he filleth the earth with the knowledge of the lord god; and the earth being full of the knowledge of the lord god, then there is no want of it in the eath. and christ the high-priest, he doth not only fill the earth with knowledge of the lord god, but covereth the earth with the knowledge of the lord, as the waters do the sea; so the earth shall not be seen. so then it may be seen, that the substance in the new covenant is far beyond the figure in the old covenant. read, hear, see, perceive and understand, receive and possess. fox, george, 1624-1691. 1679 approx. 11 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-03 (eebo-tcp phase 1). a40161 wing f1795a estc r220232 99831654 99831654 36119 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40161) transcribed from: (early english books online ; image set 36119) images scanned from microfilm: (early english books, 1641-1700 ; 2126:6) a distinction between the new covenant and the old and how that in the old covenant the jews priests lips were to preserve the jews peoples knowledge: but in the new and everlasting covenant christ the high-priest, is the treasure of wisdom and knowledge, and he filleth the earth with the knowledge of the lord god; and the earth being full of the knowledge of the lord god, then there is no want of it in the eath. and christ the high-priest, he doth not only fill the earth with knowledge of the lord god, but covereth the earth with the knowledge of the lord, as the waters do the sea; so the earth shall not be seen. so then it may be seen, that the substance in the new covenant is far beyond the figure in the old covenant. read, hear, see, perceive and understand, receive and possess. fox, george, 1624-1691. 1 sheet ([1] p.) s.n., [london : 1679] signed and dated at end: g.f. [i.e. george fox]. swarthmore, the 4th moneth, 1679. printed in two columns. reproduction of the original in the friends' house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t -relation to the old testament -early works to 1800. bible -criticism, interpretation, etc. -early works to 1800. 2007-12 tcp assigned for keying and markup 2008-01 spi global keyed and coded from proquest page images 2008-07 judith siefring sampled and proofread 2008-07 judith siefring text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion a distinction between the new covenant and the old ; and how that in the old covenant the jews priests lips were to preserve the jews peoples knowledge : but in the new and everlasting covenant christ the high-priest , is the treasure of wisdom and knowledge , and he filleth the earth with the knowledge of the lord god ; and the earth being full of the knowledge of the lord god , then there is no want of it in the earth . and christ the high-priest , he doth not only fill the earth with the knowledge of the lord god , but covereth the earth with the knowledge of the lord , as the waters do the sea ; so the earth shall not be seen . so then it may be seen , that the substance in the new covenant is far beyond the figure in the old covenant . read , hear , see , perceive and understand , receive and possess . it is written in the prophecies of isaiah ( the 11th chapter ) where speaking of the peaceable kingdom of christ , that was to come , he saith , they shall not hurt , nor destroy in all my holy mountain ; for the earth shall be full of the knowledge of the lord , as the waters cover the sea. so this was a prophecy of that day to come ; it was not in the dayes of isaiah . but mark , in that day ( when the earth shall be full of the knowledge of the lord , as the waters cover the sea ) in that day there shall be a root of jesse , which shall stand for an ensign of the people , to it ( to wit , this ensign ) shall the gentiles seek , and their rest shall be glorious . now many of the gentiles have found this glorious rest , and this ensign ; and to this ensign do the people gather , and cannot forsake it ; and all the warryers in the world cannot pluck down this ensign , nor take it from the people with their carnal weapons . now this is the day of christ in his new covenant of light , life and grace , in which the earth shall be full of the knowledge of the lord , as the vvaters do cover the sea [ mark ] the earth shall be full of the knowledge of the lord. so then the earth is not empty , when it is full of the knowledge of the lord. and the knowledge of the lord shall cover the earth ; it shall not only be full of it , but it shall cover the earth , so as the earth shall not be seen . as the vvaters do cover the sea , that when you are in the sea , you cannot see any land or earth ; so shall the knowledge of the lord be in the new-covenant . for the lord saith , i will write my laws in their hearts , and put them in their minds , that they shall not need to say unto one another , know the lord , for all shall know me from the greatest unto the least . and they shall not need every man to teach his neighbour , saying , know the lord. now mark , if there be no need to say one unto another , or unto their neighbour , know the lord ( for the earth shall be full of the knowledge of the lord ; and the knowledge of the lord shall cover the earth , as the waters do the sea , in the new covenant of light , life and grace ; so that the earth cannot be seen ) then there is no need of the priests , or teachers lips to preserve the peoples knowledge ; for that was only used in the old covenant under moses ; and whilst he was read the people was under the vail . and therefore christ abolished the first priesthood with his vail , who had his tythes for his work and service , whose lips were to preserve the peoples knowledge ; that was the people of the jews , that particular nation . but christ in the new covenant is the treasure of wisdom and knowledge ; so that in this day of christ , the root of jesse shall stand up as an ensign for the people ; and the gentiles shall seek to it , to wit , the nations , which many have found . and god hath given christ for a new covenant to the jews , not according to the old , and for a covenant of light , to enlighten the gentiles also , who is god's salvation to the ends of the earth : that so in this day of christ ( and salvation ) who is a high-priest , holy and harmless , and separate from sinners , made higher then the heavens , who is the treasure of wisdom and knowledge ; he takes away the vail of moses , and takes away the vail and covering , that hath been spread over all nations . so it is christ that fills the earth with knowledge , and that the knowledge of the lord shall cover the earth , as the waters do the sea ; so that in this knowledge , to know god and christ jesus whom he hath sent , is eternal life . so this high-priest , christ jesus his work is beyond the jews high-priests , whose lips were to preserve the jewish nation 's knowledge ; for christ the treasure of wisdom and knowledge fills the whole earth with knowledge ; and covers the earth with the knowledge of god , as the vvaters cover the sea , in his day of the new-covenant . and are not these the days of the new covenant , and the gospel , which is not according to the old ? and then what will all you priests ( that are made at schools and colledges ) and bishops do in this day , with all your fat bishopricks and parsonages , when that people need not be taught by you the knowledge of the lord ? nor need the people send their children to schools and colledges , to learn there the arts , and how to teach people the knowledge of the lord , when the earth shall be full of the knowledge of the lord , and covered with it , as the waters do cover the sea , in the days of this new covenant : so then there will be no need of your teachings . and if you come to receive this day in your time , then would not you forsake your fat benefices and personages , and return unto people their tythes , and confess , that christ , who is the treasure of wisdom and knowledge , in the new covenant saith , freely you have received , freely give ; and this commandment of the lord of lords is not to be broken ; and say , there is no need in the new covenant to teach people to know the lord ; no , not from the least to the greatest of them . for god hath written his law in their hearts and put it in their minds , in the days of this new covenant ; and they are god's people , and he is their god , and they all know him from the greatest to the least of them : so that this new covenant is not according to the jews old covenant , amongst that particular nation of the jews , who had a tribe of priests and levites , whose lips were to preserve the peoples knowledge , for which they had their tythes . but christ is come in his new covenant , and hath taken away the first covenant , and abolished it , and dissannulled the commandment that gave him his tythes ; and establishes the second and everlasting covenant , where all shall be taught of god , and saith to them that declared this new covenant , and preached his gospel , freely you have received , freely give ; and they were to go and declare this without bag or staff. so in the new covenant they had no need of purse , silver , bag or staff ; for they that preached the gospel lived of the gospel . so the gospel of life and salvation is good news and glad tidings , being preached to and in every creature under heaven ; and the grace of god which bringeth salvation , hath appeared unto all men to teach them : and christ doth enlighten every man that cometh into the world , with the life in him , the word , by which all things were made to believe in , and to give them knowledge . so this high-priest is he , that filleth and covereth the earth with the knowledge of the lord , as the waters cover the sea , so that the earth shall not be seen ; and so he both gives and preserves the peoples knowledge . and in these days of christ , in his new covenant , god poureth out his spirit upon all flesh , to instruct , teach and lead them , by which spirit sons and daughters way prophesie , and the old men may dream dreams , and the young men and hand-maids and servants may see visions by the spirit which god hath poured upon them , & hath given them a spiritual knowledge , & which spirit reveals the things of god unto them , and leads them into all truth . for in the old covenant the lord poured out his spirit upon the house of israel , and gave them of his good spirit to instruct them , though they rebelled against it ; but in his new covenant , which is not according to the old , he pours out of his spirit not only upon the jews , but upon all flesh of other nations , as well as the jews , that all flesh may see the glory of god , and see their salvation . for the lord saith , in isa . 49.26 . all flesh shall know , that i the lord am thy saviour and redeemer , the mighty one of jacob. and again , in isa . 40.5 . the lord saith , every valley shall be exalted , and every mountain and hill shall be made low , and the crooked shall be made streight , and the rough plain ; and the glory of the lord shall be revealed , all flesh shall see it together , for the mouth of the lord hath spoken it . and is not this the gospel day of christ in his new covenant ? and must it not be fulfilled ? but your mountains and hills must be laid down , and your crooked wayes and natures must be made streight , smooth and plain , before this glory of the lord be revealed , and that all flesh come to see it . and in luke 3.6 . it s said , all flesh , where he speaks of the fulfilling of isa . 40. how all flesh shall see the salvation of god. again , isa . 66. 18 , 26. the lord saith , all flesh shall come to vvorship before me : and the lord saith , it shall come to pass , that i will gather all nations and tongues , and they shall come and see my glory , and i will set him for a sign among them , speaking of christ . and the lord saith , his peoples wilderness shall be like eden , and their desart as the garden of the lord , isa . 51.3 . and are not these the days of the new covenant , and to be fulfilled ? swarthmore , the 4th moneth , 1679. g. f. a short relation concerning the life and death of that man of god, and faithful minister of jesus christ, william simpson, who laid down his body in the island of barbadoes the eight day of the twelfth month, m dc lxx 1671 approx. 30 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-10 (eebo-tcp phase 1). a60091 wing s3618 estc r10632 13783605 ocm 13783605 101794 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60091) transcribed from: (early english books online ; image set 101794) images scanned from microfilm: (early english books, 1641-1700 ; 850:6) a short relation concerning the life and death of that man of god, and faithful minister of jesus christ, william simpson, who laid down his body in the island of barbadoes the eight day of the twelfth month, m dc lxx fortescue, william. hooton, oliver. fox, george, 1624-1691. hooton, elizabeth, ca. 1600-1672. simpson, william, 1627?-1671. going naked a signe. 15, [1] p. s.n.], [london? : 1671. signed on p. 8: william fortescue. sections written and signed by fortescue, oliver hooton, george fox, and elizabeth hooton. "going naked a signe / william simpson": p. 14-15. probable place of publication from wing. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng simpson, william, 1627?-1671. society of friends -biography. 2006-12 tcp assigned for keying and markup 2006-12 aptara keyed and coded from proquest page images 2007-01 pip willcox sampled and proofread 2007-01 pip willcox text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion a short relation concerning the life and death of that man of god , and faithful minister of jesus christ , william simpson who laid down his body in the island of barbadoes , the eighth day of the twelfth month , m dc lxx . my father , my father , the chariots of israel , and the horsemen th●●●of , 2 kings 2. 12. and i heard a voice from heaven , saying unto me , write , blessed are 〈◊〉 dead , which dye in the lord , from henceforth , yea , saith the spirit , they may rest from their labours , and their works do follow th●● rev. 14. 13. printed in the year 1671. a short relation , &c. merciful hath the lord been to us of this island , beyond expression , in sending his faithful servants amongst us time after time , early , yea , and now of late , preaching deliverance to us who were captives , and under the region and shadow of death , turning us from darkness to the light , and from satans power to the power of god ; being as lights set on a hill , publishing the acceptable year of the lord , to the penitent , and the day of vengeance of our god on the rebellious , both within and without ; which is now fulfilled and fulfilling in this day of his power , wherin his people are a willing people , let his will be what pleaseth him ▪ here on earth as it is in heaven ; though there be them that do murmur at it as in the dayes of old , saying to the lord , depart from us , we desire not the knowledge of thy wayes : still imagining that the lord delays his coming , according to his promise , which is , without sin unto salvation ; and are still pleading for the devils work , which is sin ; although that is it which separateth from the lord , and hindereth the will of the lord to be done on earth ( or whilst they are in this world ) which is , that they should be sanctified ; but let such know , that after this life , his will will be justly done on them whether they will or no , though now they may resist the holy ghost , as their fathers did of old ; and they which are not obedient to his call and voice ( which his sheep do hear and follow ) whilst here , denying him before men , he also will deny them before his father , and the holy angels . i do not question but that it will be granted , that the call of the lord is to depart from sin , and not to joyn to that which separates from god. then if we hold sin the term of life , we shall find that its wages will be death . we cannot serve two masters : if we serve sin , we are free from righteousness , neither is there fellowship between light and darkness , or christ and belial ; for they are contrary and opposite in all things , insomuch that the fruits of either are clearly descerned by the children of light , who are not of this world , neither of darkness , though they once were , but are now of the day , and are light in the lord , being turned thereto by his faithful servants , speaking by the same spirit that of old said , come ye , oh house of israel ! and let us walk in the light of the lord. this as my testimony , i write to those that have been convinced of the truth , declared largely by that man of god , william simpson , who hath bestowed much labour on us , that this may stand as a witness against my self , or any that have received the truth declared by him , if we depart from it : which that we may not do , let us all watch , knowing assuredly , that it is only they that continue to the end that shall be saved ; as this faithful warrior ( yea , and more than a conqueror ) hath done , who is entered into his rest , having received an immortal crown of an eternal weight of glory ; the spirit of the lord bears true witness in me to the truth of the same this moment . and for the farther confirmation of the same , i shall instance something concerning his end ( which was miraculous ) i being with him the time that he kept house in his sickness , and to his grave . on the third day of this instant ( being the sixth day of the week , he powerfully preached the word of the lord , and made effectual supplication to him by prayer ) at the house of katherine norton ) it being the fifth meeting that he had been at that week , and last publication of the gospel of peace , except nigh the hour of his death , which was so powerfully done , that it is beyond my utterance , especially considering the low estate of his outward man ; which confirmeth his last declaration to be no less than a miraculous voice immediately from heaven ( as indeed it was ) that we might then have said , ( and now do ) that he being dead , yet speaketh the wonderful things of god : from which meeting ( as aforesaid at k. n s. ) he with his yoke-fellow , john burneyat , went to the house where richard clarke now lives , who kindly received them ; and that night our dear friend , william simpson was taken very ill with a feaver , so that the outward man grew weaker and fainter every day more than other , and the inward man was renewed with might ( to our great rejoycing ) as appeared by his often making melody to the lord with rich rejoycings ; so that though we sorrow for him , yet we sorrow not as those which have no hope : being witnesses of the glory of the lord which did surround him to the last . and , his care was much over the flock of which the lord by the holy ghost had made him an overseer , as appeared by his words to his ( and our ) beloved john burneyat , that morning , who signified to him , that he had freedom to stay with him if he desired it ; but dear william answered him , saying , all will not be well except thou be there ( meaning mens meeting that day , and the general meeting on the morrow ) with other words to that effect . now for the service of truth , these two faithful stewards had separated themselves ( outwardly ) but having bemoaned each other , like turtle doves that miss their mates , they resolved in the will of the lord to enjoy each others company so much as they could , yet with williams consent john went to town that day . and on the eighth day of this month he grew very weak and faint in body , and with being removed ( according to his desire ) he fainted away , not speaking nor knowing us , as he afterward said : and seeing us to be sad , he asked , if he had given us any words in the time of his fainting , that might offend us ? but we satisfied him that he did not , neither did he , for indeed he was harmless in all things , and was become as a little child , for not one froward or hasty word proceeded from him , neither was he any thing less than a perfect man , who feared god and eschewed evil ; yea , he walked before the lord and was perfect , insomuch that the lord hid not from him that which he hath accomplished on him , for in the forenoon the lord shewed him in a vision that he would take him away ; and giving a start , he gave us to understand the same , saying , it lyes very hard upon me , it is fixed in me , relating the thing that he had seen ; and i observed , that the pangs of death seized on him at that instant , which might be about the eleventh hour : and being desired to keep his bed ( because moving of him caused him to faint ) he gave us an innocent look , like a babe ( as he was ) lying still submitting to what we said , whose innocent looks and behaviour caused tears from some , which he beholding was trobled , speaking to us tenderly , that we should not be grieved , &c. and towards evening he grew so weak , that he spake very inwardly , so that we could scarcely hear him ; and after that manner he spake much of , and to the lord , praising him wonderfully , but with a very low voice . and after a while we perceived that he did not know us , saying , friends , be noble , and do not hinder me in my passage , for i am an innocent man. and being asked whither he would go ? he said , i must pass away . and by what else he spake at that time , we surely know that his heart was wholly fixed upon the lord : for had any evil been in him , something of it would have shewed it self at such a time , yet this holy man of god did not , neither spake he at any time any word unbecoming the truth , which he once more powerfully preached . between the sixth and seventh hour he lay very still and silent , and one came there ( who hath been invited to meetings but never came ) and taking him by the hand , asked him how he did ? who answered , i am a very sick man. and looking towards the man , william simpson was on a suddain endewed with the power and spirit of the lord , by which he marvelously preached the glorious gospel of our lord jesus christ about a quarter of an hour , sweetly praising and magnifying the lord ; which was so contrary to our expectations , that it caused great amazement , with trembling and tears ; who held forth powerfully the doctrine of perfection and freedom from sin on this side the grave , and that friends should be valiant for the truth upon earth , and that they should not again be entangled with the yoak of bondage ( which brings imperfections ) but to stand fast in the liberty wherewith christ had made us free ; that every bond and yoak may be broken , that that which is pure of the lord god might go free in all ; that god might be glorified and honoured , and we preserved in the day of tryal which must come upon all flesh ; and so to grow from grace to grace , and from strength to strength , and from one degree of holiness unto another , that a daily growth may be witnessed in all ; ( further saying ) oh friends ! it is the life that the lord looks at ; for , he that hath the son hath life , and he that hath not the son hath not life . examine your selves ; no son , no life ; without the son , without life , &c. and thus he declared wonderfully and often , glorifying and praysing the lord after this manner ; oh all that is within me , praise and magnifie the lord god , who is worthy for ever and ever of all glory ; and everlasting prayses to the god of my life , who is only worthy , and lives over all , is above all , god blessed for ever . amen . and after this sort did he often ascribe living praises to the god of his life , &c. and in his declaration he said , that what he had spoken , was laid upon his spirit by the lord so to do , &c. when he had spoke a word not plain , he repeated it again , and so went forward until he had finished his last testimony with supplication : continuing sensible unto the last . richard clarke asked him , if he knew him ; and william answered , that he could not tell . but when he told him his name was richard clarke , the candle being brought near , william wrung him hard by the hand and spake no more . and about the tenth hour of the night he departed this life like a lamb , and the next day his body was carried to the bridge-town ( it being general meeting day ) nigh which he was buried in a garden belonging to richard forstal , being honourably accompanied thither with several hundreds of friends . this relation , i hope , will give content to his son ( who i have heard him speak off ) and all friends who may enquire after him , for as he lived , so he died , preaching the word of the lord in the demonstration of the spirit and power ; and many seals are in this island , confirming the gospel that hath been ministred by him and his fellow-labourer . and as for the sufferings of this just man william simpson , his being often in perils by his own country-men ( who honour not their prophets ) whipt , stockt , stoned and imprisoned : such bonds and tribulations have attended him , yea , as much as any man ; most towns and cities bear record for him in england and scotland . he hath been a man of sorrows , and acquainted with grief , and was made perfect through sufferings ; who is ceased from his labours , and is entred into his rest. written in barbados , the 10th , of the 12th , month , 1670. by one of the least of the flock of christ ; whose name is , william fortescue . here are a few lines more concerning our dear friend and brother william simpson . the righteous perish and no man layeth it to heart ; and merciful men are taken away , and none consider that the righteous are taken away from the evil to come , isa . 57. 1. the glorious day of god everlasting is dawned , and the light of his excellency hath shined by the glory of his heavenly virtue , through the thick clouds of darkness , which hath long been as a vail over the hearts of the people of the nations ; during which time the world was as a wilderness that was untilled , and brought forth thistles , thorns and briars , in stead of corn , wine and oyl ; but since it hath been the good pleasure of the lord of the whole earth , to manifest the glory of his spirit of burning by the operation of life , which appeareth through the light to burn up the briars and thorns , and to sow his good seed . he hath sent forth painful labourers to gather the harvest of the earth ; for his seed hath long been sown in the heart of man ; and how can he expect any thing now but fruits ; and he hath sent his servants into many nations , kingdoms and countries , some whereof have been raised from death to life by the ministration of the glorious gospel , and have brought fruits to the praise and glory of god almighty . now those whom the lord hath been pleased so to send forth he hath not sent them empty , nor without the enjoyment of his heavenly presence , but hath endued them with the operation of the power of his divine spirit , even the spirit of wisdom and vnderstanding , of righteousness and true judgement . and among the many regions , kingdoms and countrys , the lord hath been pleased to visit this island of barbados , whereunto he hath sent his servants time after time , endued with the powe● of his spirit , to convince its inhabitants of the evil of their wayes , and many thereby are gathered into the way of gods covenant , of life and peace . everlastingly blessed be the name of the lord who hath remembred us in these remote parts of the earth ; and amongst the many that he hath sent , he hath sent two of his faithful servants , with the ministry of his everlasting gospel , whose integrity and innocency hath appeared in the likeness and image of god almighty , to the convincing of many of the way of gods truth , whereby the most high hath been pleased to enlarge the assemblies of his people , by drawing nearer unto himself those that were afar off ; for the gathering of whom , the lord of heaven and earth hath made the two aforesaid , his fathful servants ( viz. ) william sympson , and john burneyat , very instrumental in his hand , to declare the light of the eternal day in the demonstration of the spirit of love and tendrness ; who faithfully have dealt plainly with all people , without respect of persons , as the lord commanded them ; and they have not been as idle-labourers in the vineyard , but they have been willing to spend and to be spent , for the advancing and exalting of the power and truth of the most high god in the hearts of men . now that which caused me more particularly to write this unto you ( to whose hands soever it may come ) is somewhat to signifie something concerning that renouned servant of the lord , and faithful follower of the lamb , william simpson , who hath walked in faithfulness unto god , and followed the lamb through many tribulations , and washed his robes , and made them white in his blood , and hath not loved his life unto death , but hath fought the good fight , and by faith hath overcome ; and hath run the race that was set before him , and hath finished his course , and hath obtained a crown of life and glory , and is set down in the kingdom of heaven , in the place of everlasting rest , with abraham , isaac and jacob , and with the saints of the most high for ever . and truly friends , i cannot but give testimony that he was an innocent man ( as himself also said , when he was near his last breath . ) i have sometimes known him in our native country , and then did his life sound forth his innocency : and having been here more than four months , the same state of innocency was found in him , even unto the day that it pleased the lord to take him from amongst us , to reign with him in eternity . and as the lord alone had made him a preacher of his word , in the way of righteousness , in the time of his life , ( as men of a right understanding can sufficiently evidence ) so likewise in the same hour of his death , he did wonde●fully declare of the great work of the lord , and of his compassion to all people , and having concluded said , that what he had said , was laid upon him from the lord. and he said unto those that were with him , that he was an innocent man , and desired them not to be troubled , but to let him go . and now he is entred into everlasting rest , in a heavenly habitation , having laid down his head in everlasting peace in the glorious state of eternity , where he doth rest from his labours and his works do follow him , beyond the reach of all the tyrants of the earth , who can never come there except they repent : but their day will assuredly have an end , and they must come to judgment before the lord ; and then let the stout-hearted amongst them stand up in the might of his strength , and gird up his loyns like a man , and contend with the almighty if he be able to answer him , when he calls to an account for the deeds done in the body : and where is he that knows his latter-end ? or whether this may be his last day here or nay , as the two aforesaid faithful servants of the lord have many times reminded all people here , to remember their latter end , and to strive to make their calling and election sure with the lord , and not to grieve the good spirit of the lord , by following vanity and excess of ryot , or whatsoever would hinder their passage to the kingdom of heaven , where life and salvation is attained : where the soul of our d●ar brother aforesaid , doth rest in peace and glory for ever , as i do assuredly know by c●rtain and infallible testimonies . i was with him sometimes in the time of his being sick and weak ; and the night before his departure was with him all night , when his spirit rejoyced in the lord , and his soul did behold the salvation of god ; then could he not forbear to sing praises to his maker , as did evidently appear at sundry times ; and his faithful companion and fellow-labourer in the ministry of the gospel of salvation , ( viz. john burneyat ) was also with him almost all the time of his being sick , and although he could not but mourn with us at the parting with so dear and faithful a friend and companion ; yet we could not but also rejoyce with him , to behold the excellency of the glory which he , ( to wit ) the soul of our dear brother , entered into , when the mortal was put off , to enter with immortality into the joyful place of felicity and heavenly consolation , with the spirits of just men and angels in the heavenly jerusalem , there to reign with the highest for ever . where now thy soul doth rest in quiet peace , since that thy labours here on earth did cease . by faith in christ thou hast obtaind a crown transcending glory of the worlds renown ; for thee in heaven is prepard a throne , to live for ever with our king alone . in life thou wast obedient unto him , and hast obtaind a royal diadem . the cross thou didst embrace , despise the shame , and preach'st the the gospel in his holy name . when in thy native country , wast a sign , to preach red●mption unto jacobs line . for all the proud and lofty ones shall say , that a true prophet warned them that day . and happy they , if they in peace had known , gods word , through thee proclaimd , from him alon ; for that in life thou didst the truth maintain , through death a crown of life thou dost obtain . thou dearly love'st the way of lifes infusion , and lived'st therein unto thy last conclusion . th●n to the throne of life thou didst ascend , where life eternal never shall have end . w●itten in barbados the 16th . of the 12th . month , 1670 , by oliver hooton . this william simpson , who was a faithful servant and prophet of the lord to the nations , in which he went through great tribulations and sufferings ; who went into many steple-houses , and declared against their false worships ; and was often imprisoned for the truth , and under-went cruel and hard sufferings by the goalers . he went three years naked and in sackcloth , in the days of oliver and his parliament , as a sign to them , and to the priests , shewing how god would strip them of their power , and that they should be as naked as he was , and should be stript of their benifices . all which came to pass after king charles the second came in . and moreover he was made oftentimes to colour his face black , and so black they should be and appear so to people , for all their great profession ; and so it came to pass . and then when it came to pass he was made to put on his clothes again , who was made before many times to go through markets , to preists-houses , and to great mens-houses , and magistrates-houses , and to cambridge , stark naked . and the mayor of cambridge put his gown about him , being sensible there was somthing in the thing . and he was made to go through london naked ; and this was all before the king came in . and he was obedient unto the heavenly command , and often ventured his life and it was given up : who many times did receive many stripes upon his naked body with thorn bushes , so that when his service was done , freinds were forst to pluck the thorns out of his flesh : but he was caried over all by the mighty power of god , i say over all his persecutors : and the lord brought the things upon them , for which he went as a sign , who was moved by the lord to go to barbados , where he finished his dayes . he was bred and born in lancashire , and there first received the truth . g. f. and this is my testimony for our dear b●oth●r william simpson , who went naked for a sign against the professors and their unjust dealings before the king came in . and many sore blows he bore on his naked back , with staves , wands , and hedg-bindings ; he bore a testimony against their profession and standing ; and through the most part of england he went , and now hath he laid down his body in barbados , where god made him serviceable in his truth there to preach the everlasting gospel ; so them that sate in darkness , he brought to the light ; and them that sate in death , he brought to life . this is my testimony for him . elizabeth hooton . going naked a signe . oh church of england ! this is unto thee , who livest in oppression and cruelty , pride and covetousness ; a day of misery is coming upon thee , thy nakedness and shame is coming upon thee as an armed man , from which no man can hide thee , neither hills nor mountains shall be able to hide thee in this the day of the lord , neither shall the clefts of the rocks preserve thee from the day of the lords controversy with thee ; thy nakedness and thy shame is near to come upon thee , from it thou shalt not fly : oppression and cruelty hath been as a staff for thee , but the lord is arisen to break thy staff of oppression , and thou shalt be left naked , though thou hast seemed to be the glory of the nations with thy deceitful covers , but now thou shalt be left naked , and nations shall be ashamed of thee . howl and weep ye teachers , for the lord is gathering his people from you , and ye shall devour his flock no more . the day is coming upon you , that none shall buy your wares any more , ye marchants of babylon : all your scarlet colour the lord our god is coming to take off : then your nakedness shall appear to many nations , and you shall sit as a widdow , and ther shall be none to comfort you ; distress and anguish shall take hold upon you , and pain as a woman in travell , and is not able to bring forth , so shall your misery come upon you : the decree of the lord is gone out against all unrighteousness , he will surely reward every one according to their works , for as a troop of robbers lye in wait for a man , so a company of preists by consent lye in wait to murther the innocent lambs of god , and for their sakes the lord is risen in his mighty power to break the bonds of wickedness , and to set the oppressed free , for the lord hath heard the groaning of his seed , and he is risen to deliver , to bring it out of captivity , and from under the taskmasters , where his seed hath been long oppressed by unreasonable m●n : but the lord will spare no longer , but he will reward the oppressors double into their bosoms , and his seed he will deliver . oh howl and weep ! your day is far spent , night is coming upon you that you shall not have a vision , nothing shall be left to cover you : as naked shall you be spiritually , as my body hath been temporally naked in many places in england , as a sign of the nakedness and shame that is coming upon the church of england , who liveth in oppression and cruelty , and all who lift up a weapon for her shall fall in the shame with her , which will assuredly come to pass ; so all sober people consider your ways , and turn to the light which comes from iesus , that with it you may be gathered unto the lord from the false teachers to the teachings of the lord , from the false worships to the worship of the lord in spirit and in truth ; for a necessity was laid upon me from the lord god of life and power to be a sign : but before i was given up to the thing , it was as death to me , and i had rather , if it had been the lords will , have died than gone on in this service ; but when the word of the lord came unto me saying , go on and prosper ; it was sweet unto me as the honey and the honey comb. and blessed , saith christ , are they that are hearers of my word , and keep it . william simpson . the end . to the pope and all his magistrates and the protests here they and all christendom may see the moderation of the heathen emperours to the christians in the 650 years before there was a pope, signified by their letters following in the behalf of the christians liberty which will rise up in judgment against the popes and their emperours and his magistrates and most of the protestants, as here you may see in the reading of their declarations and the straitnesse of the orders of those called christians now, and the largeness of the heathens then, as concerning liberty in the spirit to worship god : and also here you may see the heathen were more moderate to the christians then the christians, so called, are to one another : taken out of the ten persecutions. fox, george, 1624-1691. 1661 approx. 33 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a40302 wing f1960 estc r29527 11164827 ocm 11164827 46478 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40302) transcribed from: (early english books online ; image set 46478) images scanned from microfilm: (early english books, 1641-1700 ; 1423:31) to the pope and all his magistrates and the protests here they and all christendom may see the moderation of the heathen emperours to the christians in the 650 years before there was a pope, signified by their letters following in the behalf of the christians liberty which will rise up in judgment against the popes and their emperours and his magistrates and most of the protestants, as here you may see in the reading of their declarations and the straitnesse of the orders of those called christians now, and the largeness of the heathens then, as concerning liberty in the spirit to worship god : and also here you may see the heathen were more moderate to the christians then the christians, so called, are to one another : taken out of the ten persecutions. fox, george, 1624-1691. hadrian, emperor of rome, 76-138. antoninus pius, emperor of rome, 86-161. 16 p. printed for thomas simmons, london : 1661. at end: published by george fox. letters are attributed by fox to hadrian, antoninus pius, marcus aurelius, constantine, maximiam and sabinus. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng freedom of religion -history. religious tolerance. 2006-02 tcp assigned for keying and markup 2006-03 apex covantage keyed and coded from proquest page images 2006-05 judith siefring sampled and proofread 2006-05 judith siefring text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion to the pope and all his magistrates and the protestants , here they and all christendom may see the moderation of the heathen emperours to the christians in the 650 years before there was a pope , signified by their letters following in the behalf of the christians liberty , which will rise up in judgement against the popes and their emperours , and his magistrates , and most of the protestants , as here you may see in the reading of their declarations , and the straitnesse of the orders of those called christians now , and the largenesse of the heathens then , as concerning liberty in the spirit to worship god , and also here you may see the heathen were more moderate to the christians , then the christians , so called , are one to another . taken out of the ten persecutions . london , printed for thomas simmons , at the sign of the bull and mouth near aldersgate , 1661. the letter of adrian the emperor to minutius fundanus . i have received an epistle written unto me from serenus granius our right worthy and welbeloved whose office you do now execute ; therefore i think it not good to leave this matter without further advisement and circumspection to passe , least our subjects be molested , and malicious sycophants boldned and supported in their evil ; wherefore if the subjects of our provinces do bring forth any accusation before the judge against the christians , and can prove the thing they object against them , let them do the same and no more , and otherwise for the name onely , not to impeach them , nor to cry out against them ; for so , more convenient it is , that if any man will be an accuser , you to take the accusation quietly and judge upon the same ; therefore , if any shall accuse the christians , and complain of them as malefactors , doing contrary to the law , then give you judgment according to the quality of the crime ; but notwithstanding whosoever upon spight and maliciousnesse shall commence or cavil against them , see you correct and punish that man for his inordinate and malicious dealing . this was written above 500 years before there was a pope , or universal bishop in rome . the epistle of antonius pius to the commons of asia . emperor and caesar , aurelius , antonius , augustus , arminius , pontifix maximus , tribune eleven times , consul thrice , unto the commons of asia , greeting , i am very certain that the gods have a care of this , that they which be such shall be known , and not lie hid , for they do punish them that will not worship them more than you , which so sore vex and trouble them , confirming thereby the opinion which they have conceived , and do conceive of you ; that is , to be wicked men , for this is their joy and desire , that when they are accused , rather they covet to dye for their god then to live , whereby they are victorers , and do overcome you , giving rather their lives then to be obedient to you , in doing that which you require of them ; and here it shall not be inconvenient to advertize you of the earthquakes which have and do happen among us , that when at the sight of them you tremble and are afraid , then confer your case with them , for they upon a sure confidence of their god , are bold and fearlesse , much more then you , who in all the time of this your ignorance , both do worship other gods , and neglect the religion of immortality , and such christians as worship him , them you do drive out and persecute them unto death ; of these and such like matters many presidents of our provinces did write to our father of famous memory heretofore , to whom he directed his answer again , willing them in no case to molest the christians , except they were found in some trespasse prejudicial against the empire of rome ; and to me also many there be , which write signifying their mind in like manner , to whom i have answered again to the same effect and manner as my father did ; wherefore if any hereafter shal offer any vexation or trouble to such , having no other cause , but onely for that they are such , let him that is impeached be released , and discharged free ; yea although he be found to be such ( that is a christian and let the accuser sustain the punishment , &c. this was written about 500 years before there was a pope , on universal bishop in rome . marcus aurelius antonius , emperour to the senate and people of rome . i give you hereby to understand what i intend to do , as also what successe i have had in my wars in germany , and with how much difficulty i have victualled my camp , being compassed about with seventy and four fierce dragons , whom my scouts descried to be within nine miles of us , and pompeianus our lieutenant hath viewed , as he signified unto us by his letters ; wherefore i thought no lesse , but to be over-run , and all my bands of so great multitude , as well my vaward mainward , as rere-ward , with all my souldiers of ephrata , in whose host there were numbred of fighting men , nine hundred seventy and five thousand ; but when i saw my self not able to encounter with the enemie , i craved aid of our country gods , at whose hands i finding no comfort , and being driven of the enemy unto an exigent , i caused to be sent for those men which we call christians , who being mustered were found a good indifferent number , with whom i was in further rage then i had good cause , as afterwards i had experience , by their marvellous power , who forthwith did their endeavour , but without either weapons munition , armour , or trumpets , as men abhorring such preparations , and furniture , but onely satisfied in trust of their god , whom they carry about with them in their consciences ; it is therefore to be credited , although we call them wicked men , that they worship god in their hearts , for they falling prostrate upon the ground , prayed not onely for me , but for the host also which was with me , beseeching their god for help , in that our extremity of victuals and fresh water , for we had been now five dayes without water , and were in our enemies land , even in the midst of germany , who thus falling upon their faces made their prayer to a god unknown of me ; and there fell amongst us from heaven a most pleasant & cold showr , but amongst our enemies a great storm of hail mixt with lightning , so that immediately we perceived the invincible hand of the most mighty god to be with us ; therefore we gave those men leave to professe christianity , least perhaps by their prayer we be punished with the like , and thereby make my self the author of such hurt as shall be received by the christian profession ; and if any shall apprehend one that is a christian onely for that cause , i will that he being apprehended , without punishment , may have leave to confesse the same , so that there be no other cause objected against him , more then that he is a christian , but let his accuser be burned alive , neither will i that he confessing , and being found a christian , shall be inforced to alter the same his opinion by the governor of any of our provinces , but left to his own choice ; and this decree of mine i will to be ratified in the senate house , and command the same publiquely to be proclaimed and read in the court of trajanus ; and that further from thence it may be sent in all our provinces by the diligence of varatious governour of our city of polione ; and further we give leave to all men to use and write out this our decree , taking the same out of our copy , publiquely in the common hall set forth . this was written about 480 years before there was a pope , or universal bishop . emperour and caesar publius licinius galienus pius fortunatus augustus , unto dionysius to pina , and to demetrian , and to all other the like bishops , the bountiful benignity of my gift . i have willed and commanded to be proclaimed through the whole world , to the intent that such which are detained in banishment for discipline sake may safely return home again from whence they came , and for the same cause i have here sent to you the example of my rescript , for you to peruse and to enjoy , so that no man be so hardly to vex or molest you , and this which you may now lawfully enjoy hath been long since by me granted , and therefore for your more warrant in the same , i have committed the exemplar hereof to the custody of aurelianus cirenius my chief steward , where you may fet the copy to see at your pleasure . this was written in the behalf of the christians about 390. years before there was a pope in rome . the copy of an epistle of constantinus sent to his subjects inhabiting in the east . victor constantinus maximus augustus , to our loving subjects inhabiting throughout the east parts sendeth greeting . the thing it self which in the sure and most firm law of nature is contained , doth give unto all men ( even as god hath ordained the same ) sufficient perseverance and understanding , both of such things as man ought to foresee , as also what things presently he ought to meditate , neither is there any thing therein to be doubted , of such which have their minds directed to the scope or work of perfect understanding ; so that the perfect comprehending of sound reason , and the perseverance thereof , be compared with the knowledge of god , being the true and perfect virtue ; whereof let no wise man be troubled , although be sees divers men of divers dispositions ; for wisdom which springeth of virtue , cannot abide or acquaint her self with fond idiots , unlesse that ( on the other side ) the malice of perverse litherness prolong her daies , and cause the same idiocy to survive ; wherefore assuredly the crown and price of virtue lyeth open unto all men , and the most mighty god ordereth the judgement of the same : i undoubtedly ( as manifestly as possible is ) will endeavour my self to testifie and confess unto you , all the hope which is in me ; i think verily that the emperours which before this time have lately been , even for their tiranny had the empire taken from them , and my father onely exercising and used all meekness and lenity in his affairs , calling upon god the father with great devotion and humility , hath been exalted to the same , and all the rest as men wanting their wits , and in comparison as savige beasts , rather did give themselves to like cruelty , then unto any lenity and gentleness towards their subjects , in which tiranny every one for his time being nosuled , utterly subverted the true and unfallible doctrine , and so great malice was there kindled in their breasts , that when all things were in peaceable tranquality , they made and raised most cruel and bloody intestine or civil warrs ; it is credibly informed us , that in those dayes apollo gave answers , but not by any mans mouth , but out of a certain cave and dark place , ( saying ) that he was much disquietted by those that were the just men and livers upon the earth , so that he could or would not for them declare a truth of such things as others demanded , and hereby it came to passe that such false divinations were given from the golden tables in apollo's temple , and in this thing did his prophetical priest complain of , when he took up again the hair of his head that others had contemptuously cast down ? and that the neglecting of his divination was the cause of so many evils amongst men ; but let us see what was the end hereof ; we now boldly and without all fear invocate and worship the omnipotent god. when i was a child i heard that he which then was chief emperour of rome , unhappy , yea most unhappy man , being seduced and brought into errour by his souldiers , curiously enquired who were those just men upon the earth that apollo meant , and one of his priests which was near about him , made answer that they were the christians ; this answer hereupon unto him being as delectable as honey unto the mouth , drew the sword given unto him to be revenged upon evil doers and malefactors , against the professors of the irreprehensible sanctimony and religion , and straightway he gave forth a commission ( to bloudy homicides as i may well call them ) and gave commandment to all the judges , that they should endeavour themselves with all the cunning they had , to the devising of more grievous and sharper punishment against the poor christians ; then , then i say , a man might have seen how greatly the honest professors of that religion were molested with cruelty , and daily suffered no small injuries and contumelies , and that also they suffered and sustained the same with such temperance , as though they had had no injuries done unto them at all , which temperance and patience of theirs was the cause why the furious citizens were the more mad and raging against them ; what fires , what tortures , what kind of torments were there , but they without respect either of age or sex were inforced to feel ? then did the earth without doubt her self bewail her children , and the round world which containeth all things , being sprinkled and imbrued with their bloud , made doleful lamentation for them , and the day it self provoked for to mourn was made amazed for them , but what is this to purpose ? now the very barbarous nations rejoyce for their sakes , which received and harboured them when they were afraid and fled from us , keeping them as it were in most loving and amiable captivity , and they saved not onely their lives , but also were a defence for their religion ; and now also the roman nation remembreth , and hath before their eyes this blame and spot , which the christians that were of that time worthily gave unto them , when they by them were banished ( as unfit members of their common wealth ) amongst the barbarous people ; what needeth to make further rehearsal of the mourning lamentation which the heathen people themselves throughout all the world made for the pitiful murder and slaughter of them ? after that it came to passe , that they which were authors of all these mischiefs died also , and were committed for their reward to the most filthy and horrible dungeon of hell , they being so intangled with intestine and civil wars , left alive neither name nor kinsman of their own , which thing undoubtedly had not chanced , unlesse the wicked devinations of apollo's oracles had deceived and bewitched them ; to thee therefore now i pray , oh most mighty god , that thou wilt vouchsafe to be merciful , and pardon all the east parts , and inhabitants of the same , being oppressed with calamity , and that by me thy servant thou wilt of thy goodnesse help and relieve the same ; and these things rashly crave i not at thy hands , oh lord most mighty , and holiest god of all , for i being perswaded by the onely oracles , have both begun and also finished wholesom and profitable things ; and further , by the bearing and shewing of thine ensign , have overcome a mighty and strong host , and when any necessity of the common-weal ( to my charge committed ) requireth thereunto ( following those signs and tokens of thy vertues ) i boldly go forth and fight against mine enemies ; and for this cause have i sacrificed my-soul unto thee , purified and cleansed both with thy love and fear ; yea truly , thy name do i sincerely love , and thy power do i reverence , which by many tokens and wonders hath shewed and confirmed thereby my belief and faith ; therefore will i do my endeavour , and bend my self thereunto , that i may re-edifie thy most holy house , which those wicked and ungodly emperors , have with so great ruine laid waste ; thy people do i desire to bring and establish in firm peace and tranquillity , and that for the publick utility of all the inhabitants of the earth , those which yet erre , and are out of the way , enjoy the benefit of peace and quietnesse with and amongst the number of the faithful sort , for i trust the restitution of the like society and participation may be a means to bring them also that erre into the perfect way of verity ; let no man therefore be grievous one unto another , but whatever man thinketh best , that let him do , for such as are wise ought throughly to be perswaded , that they onely mean to live holily , and as they should do , whom the spirit of god moveth to take their delight and recreation in reading his holy will ; and if others wilfully will go out of the way , cleaving to the synagogues of false doctrîne , they may at their own peril ; as for us we have the most worthy house , or congregation of gods verity , which he according to his own goodnesse and nature hath given us ; and this also we wish unto them , that with like participation and common consent , they may feel with us the same delectation of mind ; for this our religion is neither new nor newly invented , but is as old as we believe the creation of the world to be , and which god hath commanded to be celebrated with such worship as both seemed and pleased him ; but all living men are lyars , and are deceived with divers and sundry delusions ; thou o god for christ thy sons sake , suffer not this wickednesse again to root , thou hast set up a clear and burning light , that thereby as many as thou hast chosen may come unto thee , these thy miracles approved the same , it is thy power that keepeth us in innocency and fidelity , the sun and the moon run their appointed course , neither yet in ranging wise wander the stars to what place of the world they list themselves , the dayes , years , months and times keep their appointed turns , the earth abideth firm and unremovable at thy word , and the wind at the time ( by thee directed ) stormeth and bloweth , the streaming watering flouds ebb in time according as they flow , the raging sea abideth within her bounds and limits , and for that the ocean sea stretcheth out her self in equal length and breadth with the whole earth , this must needs be wrought with some marvellous workmanship of thine own hand , which thing unlesse it were at thy will made and disposed , without all doubt so great difference and partition between would ere this time have brought utter ruine and destruction both to the life of man , as to all that belongeth to man beside , which for that they have such great and huge conflicts amongst themselves , as also the invisible spirits have ; we give thee thanks o lord most mighty , god of all gods , that all mankind hath not been destroyed thereby ; surely even as greatly as thy benignity and gentleness is manifested by divers and sundry benefits bestowed upon us , so much also is the same set forth and declared in the discipline of thy eternal word to those that be heavenly wise , and apply themselves to the attainment of sincere and true vertue ; but if any such there be that little regard , or have but small respect unto the consideration thereof , let them not blame or lay a fault in others that do the same ; for that physick whereby health is obtained , is manifestly offered unto all men ; now therefore let no man go about to subvert that which experience it self doth shew ( of necessity ) to be pure and good ; let us therefore altogether use the participation of this benefit bestowed upon us , that is to say , the benefit of peace and tranquillity , setting apart all controversie , and let no man hurt or be prejudicial to his fellow for that thing wherein he thinketh himself to have done well , if by that which any man knoweth and hath experience of , he thinketh he may profit his neighbour , let him do the same , if not let him give over , and remit it till another time , for there is a great diversity betwixt the willing and the voluntary embracing of religion , and that when a man is thereunto informed , & counseled ; of these things have i made a more large discourse , than indeed the scope & mediocrity requireth , especially because i would not have my faith ( touching the verity ) to be hid , for that i hear there be some which complain the old accustomed haunting of their temples , and that the power of such darknesse is cut off and taken away , which thing surely i would take in better part , were it not that the violent rebellion of flagitious errour were so fixed in many mens hearts , whereby they thirst after the utter subversion of the common-weal and empire . this was written about 300 years before there was a pope , or universal bishop in rome . the copy of the emperial constitution of constantinus , and licinius , for the establishing of the free worshipping of god after the christian religion . not long agone we weighing with our selves , that the liberty and freedom of religion , ought not in any case to be prohibited , but that free leave ought to be given to every man to do therein , according to his will and mind ; we have given commandment to all men to qualifie matters of religion as they themselves thought good , and that also the christians should keep the opinions and faith of their religion ; but because that many and sundry opinions by the same our first licence spring and increase through such liberty granted , we thought good manifestly to add thereunto , and make plain such things whereby perchance some of them in time to come may from such their observance be let or hindred ; when therefore by prosperous successe , i constantinus augustus ; and i linicius augustus came to mediliolanum , and there sat in council upon such things as served for the utility and profit of the common-weal , these things amongst others we thought would be beneficial to all men , yea and before all other things we purposed to establish those things wherein the true reverence and worship of god is comprehended , that is , to give unto the christians free choice to follow what religion they think good , and whereby the same sincerity and celestial grace , which is in every place received , may also be embraced and accepted of all our loving subjects ; according therefore unto this our pleasure upon good advisement and sound judgement , we have decreed , that no man so hardy be denied to chuse and follow the christian observance or religion , but that this liberty be given to every man , that he may apply his mind to what religion he thinketh meet himself , whereby god may perform upon us all his accustomed care and goodnesse ; to the intent therefore you might know that this is our pleasure , we thought it necessary this to write unto you , whereby all such errors and opinions being removed , which in our former letters being sent unto you in the behalf of the christians are contained , and which seem very undescreet and contrary to our clemency may be made frustrate and annihilate ; now therefore firmly and freely we will and command , that every man have a free liberty to observe the christian religion , and that without any grief or molestation he may be suffered to do the same . these things have we thought good to signifie unto you by as plain words as we may , that we have given to the christians , free and absolute power to keep and use their religion ; and for so much as this liberty is absolutely given of us unto them , to use and exercise their former observance , if any be disposed , it is manifest that the same helpeth much to establish the publique tranquillity of our time , every man to have license and liberty to use and chuse what kind of worshipping he list himself ; and this is done of us onely for the intent that we would have no man to be enforced to one religion more than another ; and this thing also amongst others we have provided for the christians , that they may have again the possession of such places in which heretofore they have been accustomed to make their assemblies ; so that if any have bought or purchased the same either of us or of any other , the same places without either money or other recompence forthwith and without delay we will to be restored again unto the said christians ; and if any man have obtained the same by gift from us , and shall require any recompence to be made to them in that behalf , then let the christians repair to the president , being the judge appointed for that place , that consideration may be had of those men by our benignity ; all which things we will and command that you see to be given and restored freely , and with diligence unto the society of the christians , all delay set apart ; and because the christians themselves are understood to have had not only those places wherein they were accustomed to resort together , but certain other peculiar places also , not being private to any one man , but belonging to the right of their congregation and society ; you shall see also all those to be restored unto the christians , that is to say , to every fellowship and company of them , according to the decree whereof we have made mention , all delay set apart ; provided that the order we have taken in the mean time be observed , that if any , taking no recompence , shall restore the same lands and possessions , they shall not mistrust , but be sure to be saved harmlesse by us . in all these things it shall be your part to employ your diligence in the behalf of the foresaid company of christians , wherby this our commandment may speedily be accomplished , and also in this case by our clemency the common and publick peace may be preserved ; for undoubtedly by this means , as before we have said , the good will and favour of god towards us ( whereof in many cases we have had good experience ) shall alwayes continue with us ; and to the intent that this our constitution may be notified to all men , it shall be requisite that the copy of these our letters be set up in all places , that men may read and know the same , least any should be ignorant thereof . this was written about 330 years before there was a pope or universal bishop at rome . maximinus the emperor in the behalf of the christians . amongst other things , which for the benefit and commodity of the common-wealth we established , we commanded to reform all things according to the ancient laws and publique discipline of the romans ; and also to use this policy , that the christians , which had forsaken the religion of their forefathers , should be brought again to the right way , for such phantastical singularity was amongst them , that those things which their elders had received and allowed , they rejected and disallowed , devising every man such laws as they thought good , and observed the same , assembling in divers places great multitudes of people ; therefore when our foresaid decree was proclaimed , many there were that felt the penalty thereof , and many being troubled therefore suffered many kinds of death ; and because we see yet that there be many which persevere in the same which neither give due worship unto the celestal gods , neither receive the god of the christians , we having respect to our accustomed benignity , wherewith we are wont to shew favour unto all men , think good in this case also to extend our clemency , that the christians may be again tolerated , and appoint them places where again they may meet together , so that they do nothing contrary to publick order and discipline ; by another epistle we mean to prescribe unto the judges , what shall be convenient for them to do ; wherefore according as this our bountiful clemency deserveth , let them make intercession to god for our health , common-weal , and for themselves , that in all places the state of the common-weal may be preserved , and that they themselves may be able safely to live within their bounds . euseb . lib. 6. cap. ult . this was written about 340 years before there was a pope or universal bishop in rome . sabinus the emperors chief officer wrote his pleasure in this wise . the majesty of our most gratious and soveraign lords the emperours hath lately decreed with special diligence and devotion , to induce all men to a uniform life , that they which seemed to dissent from the roman custom by a straying manner of living , should exhibit to the immortal gods their due and proper worship ; but the wilful and obstinate mind of divers so much and so continually resisted the same , that by no lawful means they might be revoked from their purpose , neither made affraid by any terror or punishment ; because therefore it so came to passe , that by this means many put themselves in peril and in jeopardy ; the majesty of our soveraign lords the emperors , according to their noble piety , considering that it was far from their princely majesties , that such things should be , whereby so many men and much people should be destroyed , gave me in charge that with diligence i should write unto you , that , if any of the christians from henceforth fortune to be taken in the exercise of their religion , that in no no wise you molest the same , neither for that cause do you judge any man worthy of punishment , for that in all this time it hath evidently appeared , that by no means they might be allured from such wilfulnesse ; it is therefore requisite that your wisdom write unto the questor , captains and constables of every city and village , that they may know it not to be lawful for them to do contrary to the prescript of this commandment , neither that they presume to attempt the same , euseb lib. 9. cap. this was written about three hundred and thirty years before there was a pope or chief bishop at rome . published by george fox . finis . notes, typically marginal, from the original text notes for div a40302-e100 great vol. page 37 in the third persecution , an 140 notes for div a40302-e230 page 37. anno 140 in the 3d. persecution . notes for div a40302-e430 page 46. anno 175 in the 4th persecution . notes for div a40302-e620 pag. 97. in the eighth persecution of the 10. anno 263. euseb . lib. 7 , cap. 13. notes for div a40302-e760 page 91. about an. 350 in the 10th persecution . notes for div a40302-e970 page 77. about an. 319. in the tenth persecution . notes for div a40302-e1110 pag. 74 : in the tenth persecution . anno 318. notes for div a40302-e1230 pag. 74 : about anno 318. in the tenth persecution , a testimony concerning the life, death, trials, travels and labours of edward burroughs that worthy prophet of the lord who dyed a prisoner for the testimony of jesus, and the word of god, in the city of london, the 14th of the 12th month, 1662 / [by] f.h. howgill, francis, 1618-1669. 1662 approx. 55 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a64451 wing t809 estc r34657 14545998 ocm 14545998 102563 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64451) transcribed from: (early english books online ; image set 102563) images scanned from microfilm: (early english books, 1641-1700 ; 1075:2) a testimony concerning the life, death, trials, travels and labours of edward burroughs that worthy prophet of the lord who dyed a prisoner for the testimony of jesus, and the word of god, in the city of london, the 14th of the 12th month, 1662 / [by] f.h. howgill, francis, 1618-1669. whitehead, george, 1636?-1723. coale, josiah, 1632?-1668. fox, george, 1624-1691. [2], 25 p. printed and are to be sold by william warwick, london : 1662. signed: fran. howgil. includes contributions by george whitehead, josiah coale and george fox. imperfect: pages stained and with print show-through. reproduction of original in the huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng burrough, edward, 1634-1662. quakers -biography. 2004-11 tcp assigned for keying and markup 2004-12 spi global keyed and coded from proquest page images 2005-01 emma (leeson) huber sampled and proofread 2005-01 emma (leeson) huber text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion a testimony concerning the life , death , trials , travels and labours of edward burroughs that worthy prophet of the lord who dyed a prisoner for the testimony of jesus , and the word of god , in the city of london , the 14 th of the 12 th month , 1662. f. h. london , printed , and are to be sold by william warwick , 1662. the life and death of edward burroughs that worthy prophet of the lord , &c. shall days , or months , or years wear out thy name , as though thou hadst had no being ? oh nay ! shall not thy noble and valiant acts , and mighty works which thou hast wrought through the power of him that separated thee from the womb , live in generations to come ? oh yes ! the children that are yet unborn , shall have thee in their mouths , and thy works shall testifie of thee in generations , who yet have not a being , and shall count thee blessed . did thy life go out as the snuff of a candle ? oh nay ! thou hast penetrated the hearts of many , and the memorial of the just shall live for ever , and be had in renown among the children of wisdom for ever ; for thou hast turned many to righteousness , and shall shine as a star of god in the firmament of god's power , for ever and ever ; and they that are in that , shall see thee there , and enjoy thee there , though thou be gone away hence , and can no more be seen in mutability ; yet thy life , and thy spirit shall run parallel with immortality . oh edward burroughs ! i cannot but mourn for thee , yet not as one without hope nor faith , knowing and having a perfect testimony of thy well-being in my heart , by the spirit of the lord ; yet thy absence is great , and years to come shall know the want of thee . shall i not lament as david did for a worse man than thee , even for abner when in wrath he perished by the hand of joab without any just cause , though he was a valiant man ? david lamented over abner , and said , dyed abner as a fool dyeth ? ( oh nay ! he was betrayed of his life ) even so hast thou been bereaved of thy life by th● hand of the oppressor , whose habitations are full of cruelty . oh my soul , come not thou within their secret , for thy blood shall be required at the hands of them who thirsted after thy life ; and it shall cry as abels , who was in the faith ; even so wert thou ; it shall weigh as a ponderous milstone upon their necks , and shall crush them under , and be as a worm that gnaweth and shall not dye : when i think upon thee , i am melted into tears of true sorrow ; and because of the want that the inheritance of the lord hath of thee , my substance is even as dissolved : shall i not say as david said of saul and jonathan when they were slain in mount gilboa , the beauty of israel is slain upon the high places : even so wast thou stifled 〈◊〉 nasty holes and prisons , and many more , who were precious in the eyes of the lord : and surely precious wast thou to me , oh dear edward , i am distressed for th●● my brother ; very pleasant hast thou been to me , and my love to thee was wonderful , passing the love of women : oh thou whose bow never turned back , neither sword empty from the blood of the slain , from the slaughter of the mighty ; who made nations and multitudes shake with the word of life in thy mouth , and wast very dreadful to the enemies of the lord , for thou didst cut like a rasor ; and yet to the seed of god brought forth , thy words dropped like oyle , and thy lips as the honey-comb . thou shalt be recorded among the valiant of israel , who attained to the first degree through the power of the lord , that wrought mightily in thee in thy day , and was worthy of double honor , because of thy works sake ; thou wast expert to handle thy weapon , and by thee the mighty have fallen , and the slain o● the lord hath been many ; many have been pricked ●o heart through the power of the word of life , and coales of fire from thy life come forth of thy mouth , that in many a thicket , and among many bryars and thorns it ca●e to be kindled , and did devour much stubble that cumb●●ed the ground , and stained the earth . oh how certain a sound did thy trumpet give ! and how great an al●rm didst t●ou give in thy day , that made the host of the uncircum●●sed grea●ly distressed ! what man so val●ant , though as goliah of gath , would not thy valour have encountered with , while many despised thy youth ! and how have i seen thee with ●hy sling and thy stone ( despised weapons as to war with ) wound the mighty , and that which hath seemed contemptible to the dragons party , even as the jaw-bone of an asse , with it thou hast slain the philistines heaps upon heaps , as sampson . thou hast put to thy hand to the hammer of the lord , and has● often fastened nailes in the heads of the lambs enemies , as d●borah did to sisera ; and many a rough stone hast thou polished and squared , and made it fit for the building of god ; and much knotty wood hast thou hewed in thy day , which was not fit for the building o● god's house , oh thou prophet of the lord , and shalt for ever be recorded in the lambs book of life , among the lords worthies , who have followed the lamb through great tribulation , as many can witness for thee from the beginning ; and at last hath overcome , and found worthy to stand with the lamb upon mount sion the hill of god , as i have often seen thee , and thy heart well tuned as a harp , to praise the lord , and to sound forth his great salvation , which many a time hath made glad the hearts of them that did believe , and strengthen their faith and hope . well , thou art at res● ; and bound up in the bundle of life ; and i know tears was wiped away from thy eyes , because there was no cause of sorrow in thee : for i know thou witnessed the old things done away , and there was no curse but blessings were poured upon thy head as rain , and peace as a mighty shower , and trouble was far from thy dwelling , though in the outward man trouble on every side , and hath had a greater share in that , fo● the gospel sake ( though a youth in thy time ) th●n many besides : but now thou art freed from that , and h●st obtained a name through faith , with the saints in light. well , hadst thou more to give up then thy life for the name of jesus in this world ? nay ; and to seal thy testimony committed unto thee with thy blood as thou hast often said in thy day , which shall remain as a crown upon thee for ever and ever . and now thou art freed from the ●empt●tions of him who had the power of death , and art freed from thy outward enemies , who hated thee because of the life that dwelt in thee , and remaineth at the right hand of god , where there is joy and pleasure for evermore in the everlasting light , which thou hast often testified unto , according to the word of prop●esie in thy heart , which was given unto ●hee by the holy ghost , and art at rest in the perfection thereof , in the beauty of holiness ; yet thy life and thy spirit i feel as present , and have unity with it , and in it , beyond all created and visible thing● , which are subje●t to ●utation and change ; and thy life shall enter into other● , to testifie unto the same truth , which is from everlasting to everl●sting ; for god hath raised , and will raise up children unto abraham , of them that have been as dead stones , whose po●er is almighty , great in his people in the midst of their enemies . this same edward burroughs was born in the barrony of kendal , in the county of westmoreland , of honest parents , who had a good report among their neighbours for upright and honest dealing among men , who brought up edward in his youth in learning and good education as the countrey doth afford . he was a very understanding boy in his youth , and his knowledge and understanding did far exceed his years : he had the spirit of a man when he was but as a child ; and i may say , grey h●irs was upon him when he was but a youth ; for he was cloathed with wisdom in his infancy ; for i had perfect knowledge of him from a youth . he was inclinable from his youth upwards , to religion , and the best way , always minding the best things , and the best and nearest way of worship to the scriptures of truth , and always did accompany the best men , who walked in godliness and honesty , insomuch i have often admired his discreet carriage , and his great understanding of the things of god : he was never known to be addicte● to any vic● or malignity , or bad behaviour , neither followed any evil course of life from his childhood , but feared the lord , and walked uprightly according to the light and knowledge received in all things . in his natural disposition he was bold and manly , dexterous and fervent ; and what he took in hand , he did it with his might ; loving , kind and courteous , merciful and flexible , and easie to be entreated . his whole delight was always ●mong good people , and to be conferring and reading the scriptures , and little to mind any sports or pastimes , which there is an infidency unto in youth ; but his very strength was bended after god , and was separated ( i may say ) from his mothers womb , and fitting for the works sake whereunto he after was called . and when it pleased the lord to raise up the a●cient horn of salvation among us , who were reckoned in the north part of england , even as the out casts of israel , and as men destitut● of the great knowledge which some seemed to enjoy ; yet there was more sincerity and true love among us , and desires ●fter the living powerful presence of god then was among many in that day , who seemed to make a great flourish , who ran into heaps and forms , but left the cross behind them , and indeed were strangers to it ; god out of his everlasting love did appear unto us according to the desire of our hearts who longed after him , when we had turned aside from the hireling shepherds t●nts , we found him whom our souls loved , and god out of his great love , and great mercy , sent one unto us immediately by his power , a man of god , one of ten thousand , to instruct us in the way of god more perfectly , who laid down the sure foundation , and declared the acceptable year of the lord ; who indeed made the mourners to re●oice , and the heavy hearted glad , which yet was terrible to all hypocrites , and all formal profession ; which testimony reached unto all our consciences , and entered into the inmost part of our hearts , which drove us to a narrow search , and to a diligent inquisition concerni●g our st●te , which we did come to see through the light of christ jesus which was testified of , and found it to be even what it was testified of ; and the lord of heaven and earth we found to be near at hand ; and as we waited upon him in pure silence , our minds out of all things , his dreadful power and glorious majesty , and heavenly presence appeared in our assemblies , when there was no language , tongue nor speech from any creature ; and the kingdom of heaven did gather us , and catch us all as in a net , and his heavenly power at one time did draw many hundreds to land , that we did come to know a place to stand in , and what to wait in , and the lord did appear daily to us , to our astonishment , amazement , and great admiration , insomuch that we often said one unto another with great joy of heart , what , is the kingdom of god come to be with men ? and will he take up his tabernacle amongst the sons of men , as he did of old ? and what , shall we that were reckoned as the outcasts of israel , have this honor of glory communicated amongst us , which were but men of small parts ▪ and of little abi●i●i●s , in respect of many oth●rs as amongst men ? howbeit , thus it seemed good unto the lord to choose the weak things , and the foolish things of this world , as to the aspect of me● , that no flesh might glory , that no man because of his parts might glory , or because of his streng●h or wisdom might glory , but that the glory which is his might onely be given to him ; unto whom be the glory of all his works for ever and ever , amen . and from that day forward our hearts were knit unto the lord , and one unto another in true and fervent love , not by any external covenan● , or external form ; but we entered into the cove●ant of life with god , and that was as a strong obligation or bond upon all ou● spirits , which united us one unto another ; and we met together in the unity of the spirit , and of the bond of peace , treading down under our feet all rea●oning , questioning , debating and contending about religion , or any part or parts , or practice or practices thereof , as to any e●ternal thing ; and we waited at time and times , as god did grant u● opportunities , and the more we had a●d could obtain from our necessary occasions of this present life , the better we were , and the more we were confirmed and strengthened in our hope and faith ; and holy resolutions were kindled in our hearts as a fire ▪ which the life kindled in us to serve the lord while we had a being , and ●o make mention of his name and power whilst we did live , and to hold forth that testimony which was committed to us , in the sight of men and nations , by doctrine , by practice , by a holy conversation ; and mightily did the word of god grow amongst us , and the desires of many were after the name of the lord. oh happy day ! oh blessed day ! the memorial of which can never pass out of my mind . and thus the lord in short did form us to be a people for his praise in our generation . howbeit after all this and much more , which time would fail me to write of , ( neither is the purpose of my spirit bent that way at this time ) we did come through very great tribulations , extream distresses , great perplexity , and passed out oftentimes hungry , and hard put to it both within and without ; yet such wa● our love to the lord , and such fervency in our he●rts , that we rather chused to dye , and to undergo every difficulty , than to dishonor or deny the name of christ in the midst of suffering ; because of that taste that we had of his goodness and immortal life revealed in our hearts , this young man of whom i am speaking , had his share , though but a youth at that time , of 16. or 17. years of age , because of the truth which crossed all the worlds way ; his nearest relations , even his own parents cast him off as an alien , and turned him out from their house , as not to have any part or portion therein as a son , nay , not so much as a hired servant , which this young man bore very patiently , without murmuring or complaining , having a taste of that then , which was better than all the world ; and through conversing with his people , and among them , the spirit of the lord came upon him , and the spirit of wisdom and understanding entered into his heart , and the spirit of knowledge and sound judgment came to be seated in his reins , and the spirit of prophesie came upon him like as it did upon many more , through the holy ghosts power and operation ; and he spake of the wonderful things of god amongst them that believed , and was one of the first among us which the lord opened the mouth of , to shew forth his praise , and to speak of the things of his kingdom to as many as he met with , who waited for the consolation of israel , for the riches of the gentiles , and to as many as desired and hoped after eternal life : at last the lord singled him out , & commanded him to go forth into countreys unknown to him , as he did some more besides , upon whom he laid a necessity to preach the gospel freely , without money , without price , without tythes , augmentations , gifts or rewards , and in that he was as faithful a man , none exceeding him in his generation ; for those things were an abhorrency to his heart ; & where he met with any such hireling shepherds , & deceitful workers which had gull'd the nations , and cheated the people for dishonest gain , and kept them in blindness , the indignation of the lord was kindled in his heart , and the sword of the lord was very sharp in his hand ; and whomsoever he met with which walked after this sort , they were sure to feel the weight of his weapon , and the force of his blow , by which many have been deeply wounded , that they have grinned like dogs on him , as greedy dogs indeed , because of their present wound & blow that he did give them ; and though he was but young in years , yet he was full of fortitude and true valour : the lord often times when he exercised him in such war as this , hath filled his qui●er full of polished shafts , and made his bow to abide in strength , and he was as dextrous and as ready handed , as any that i knew in his day , against the dragon and his power , against the beast and his followers ; and indeed he was very even-handed , and had a special good arm , and seldome mist the mark : god had fill'd his mouth with arguments , so that he hath often made a breach , a breach in the face of an host. and it was my lot ( which i cannot but say fell in a good ground ) to be his companion and fellow-labourer in ●he work of the gospel , whereunto we were called for many years together : and oh ! when i consider , my heart is broken ; how sweetly we walked together for many months & years ! in which we had perfect knowledg of one anothers hearts , & perfect unity of spitri , not so much as one cross word , or one hard thought of discontent ever rose ( i believe ) in either of our hearts , fo● 10 years together , but our souls were bound up in unity and peace , having the frame of our hearts bent after one and the self same thing , to wit , the propagation of that truth by which liberty was obtained , and salvation received through jesus christ the true light of the world , seeing through his light ●he whole world to lye in wickedness ; a necessity laid upon this person of whom i am speaking , being constrained by the spirit of the lord , by which he was made an able minister of the everlasting gospel , to preach repentance , conversion , salvation and remission of sins ; and accordingly he went forth in ●he name and power of the lord jesus the saviour of mankind , and was an able minister of the glad tydings of salvation , in many , or most parts of this land ; and also he travelled thorow again and again , the whole nation of ireland , and in some part of scotland , and some part of flanders ; and his ministry ●as made effectual through the almighty power of god , in turning many from darkness to light , and from the power of satan to god ; there are many thousands who are living in the body , and alive in the truth , who can in the spirit of the lord bear testimony to the power and verity of his ministry , in many countreys where he travelled ; for he laboured much in divers places , even in the heat of the day , though he began early in the morning ; and in the beginning of his travels and labours , it was his share to break up rough places and un●illed ground ; & to walk amongst many bryars and thorns , which scratched , and pricked , and teared ; and travelled with some other , not without great opposition ; and he often trod the pathes and wayes which had not been occupied in the truth ; and where darkness had the dominion , and was as a covering , he brake through as an armed man , not minding the opposition , but the victory , and the good of all souls ; though to my knowledg his sufferings and trya●s hath not been small , nor his exercise a little , on the right hand , and on the left , in travels often , often times buffered , sometimes knocked down by unreasonable men , who had not faith , loaded with lyes , slanders , calumnies and reproaches , often in weakness , yea in deaths often , in watchings , fastings and temptations often ; in straits and necessities ; in perils among rude multitudes , in perils in idol-temples , in perils in streets and markets , where the lord did move him often to go in the beginning of his time ; besides the exceeding weight of service from weeks end to weeks end , in so much that he had seldome many hours of repose ; and of●en suffered by those spirits who lost their first love , and rose in opposition . he was very diligent and faithful , true-hearted and valiant , and the yoke at last came to be easie unto him , though no ease at all in the body as to the outward man ; for he made the work of the lord his whole business , without taking so much liberty unto himself , or about any outward occasion in this world , as to spend one week to himself ( to my knowledg ) these ten years : he had ventured himself often for the bodies sake ; and a great care i know was in his heart , that them that he had ministred unto , and others that had believed in the same truth , might thrive and prosper , and might walk as becometh the gospel of jesus christ. he was of a manly spirit in the things of god ; he hath engaged himself often upon the lords account singly in great disputes , when there were many opposers ; he hath stood in the door , and in the gap , against all his enemies , for the worthy name of god , and taken the whole weight of thing● upon his o●n shoulders , that others might be eased , though often to ●he weakening , and almost destroying of the outward man , yet doing all in love to the lord , and for his peoples sake ; he did it with chearfulness , and it was a grief to him if any opportunity was missed of doing good : he was a man of no great learning in natural tongues , which men so much applaud ; yet indeed his heart was full of matter , and his tongue was as the hand of a ready scribe and yet he had the tongue of the learned , having had experiment of the work of the lord , and being acquainted with many conditions which god had carried him through , he could speak a word in season unto all who declared their conditions unto him ; of otherways in his publike ministry he was very plausible and elegant in his speech , & indeed had the tongue of a learned orator to declare himself to the understandings & consciences of all men with whom he conversed , by which many received great profit , and their understandings came to be opened ; for his words ministred grace to the heare●● , and his words were forcible and very pleasant , as apples of gold in pictures of silver . this young man of whom i am speaking , was one of the first ( with some others ) who came to the city of london , where he met with no small opposition both from professors of divers forms , and also prophane , who heeded no religion at all , and the way of truth seemed contemptible , and without form or comeliness to them all , which made the opposition so great , and the labour so hard , that notwithstanding it pleased the lord to reach unto the consciences of many , and many were prickt to the heart , so that they cried out , what shall we do to be saved ? and god made his ministry very effectual to the conversion of many in the city of london , whereby a great change was wrought in the hearts of many , & many hundreds brought to know the lord their teacher , which are as seals unto the word of life through him unto this day . and many hundreds , i may say thousands , heard the lively word of god declared by him , and were convinced of the way of truth , though still remaining in the disobedience to that of god in their own hearts unto which he declared ; and many have lost their day which they had of hearing and receiving the things of god ; for now he is taken away which might have been a help unto them while they had time ; and all such are not worthy of him . he continued in this city very much at time and times , betwixt eight and nine years together , preaching the word of god , and speaking of the things of his kingdom to all that looked after it ; and great watching , travel , and exercise in the work of the lord ; and his earnest desire was , that all might have come to know god's salvation , and the redemption of their souls . and his great diligence was known unto many , that his only rejoicing was in the prosperity of the work of the lord , and the encrease of faith amongst them that did believe ; and his heart was much drawn towards this city ; and often times hath he said to me when suffering did come for the gospel sake , which he knew would come , i can freely go to that city , and lay down my life for a testimony of that truth which i have declared through the power and spirit of god : which in the end indeed came to be his share , and will for ever be his crown , who loved not his life unto death for the testimony of our lord jesus christ. and in the same year 1662. being pressed in his spirit to go visit them who were begotten unto the faith of god's elect at the city of bristol , and in divers other counties , at divers meetings , and divers particular friends , he took his leave of them , saying unto very many , that he did not know he should see their faces any more ; exhorting them all to faithfulness and stedfastness in that wherein they had found rest for their souls : and said to some , i am going up to the city of london again , to lay down my life for the gospel , and suffer amongst friends in that place , as having some sence of his suffering before . and a little after his return to the city , at a publike meeting which the people of the lord have kept these many years , to hear and speak of the things of god to edification , at the bull and and mouth near aldersgate , by certain souldiers under the command of richard brown then general of the city of london , he was violently plucked down , and haled away in a barbarous manner , and carryed to the guard , and so committed to newgate , not for evil-doing , but for testifying unto the name of the lord jesus , and for the worship of god , as though this were become a great crime worthy of bonds , and ( at last ) death ; he was had to the sessions in the old baily , and his accusers were witnesses against him , and them that had abused him violently , their testimony was received as good proof against him . and at last after two or three sessions , he was fined by the court one hundred mark , which at last was reduced to twenty mark , and to lie in prison while payment ; where he continued a pretty long season , above 8 months , with 6 or 7 score prisoners be●ide , upon the same account , many being shut up among the felons in nasty places , and for want of prison-room , the natures of many were suffocated and corrupted , till at last many grew vveak , sickned , and dyed . at last this same young man grew vveak , and though a special order from the king was sent to the then sheriffs of london , for the release of him and the rest that were left in prison , yet such was the enmity of some of the rulers of the city , that they did what in them lay to obstruct the execution of the order , that he should not be released : and so weakness grew upon him daily , though in much patience he was carried through all . in the time of his sickness he was very fervent in prayer ( and that often , both day and night ) unto the lord as concerning himself , and also his people ; and at several times he spoke several precious words from the sensible feeling of god's spirit in his heart , and said , i have had the testimony of the lords love unto me from my youth ; and my heart hath been given up to do thy will : and he said , i have preached the gospel freely in this city , and have often given up my life for the gospels sake ; and now lord rip open my heart , and see if it be not right before thee . another time he said when he had a little ease , there is no iniquity lyes at my door , but the presence of the lord is with me , and his life i feel justifie me . another day afterwards he said , thou hast loved me when i was in the womb , and i have loved thee from my cradle , and from my youth unto this day , and have served thee faithfully in my generation . and he spoke to friends that were about him , to live in love and peace , and love one another . and at another time he said , the lord taketh the righteous from the evil to come ; and he prayed for his enemies , and for his persecutors , and said , lord forgive richard brown , he may be forgiven . and though the distemper and the disease was violently upon him , yet he was preserved sensible ; and in the morning before he departed this life , being sensible of his death , he said , now my soul and spirit is centered in its own being with god ; and this form of person must return from whence it was taken : and after a little season he gave up the ghost , and dyed a prisoner , and shall be recorded , and is in the lambs book of life , as a martyr for the word of god , and the testimony of jesus , for which only he suffered , and gave up his life , whose death was precious in the eyes of the lord. but now he ever liveth with god , and his works follow him , and labour● shall testifie of him in generations to come ; and thousands beside my self can bear witness , his life and death was to the praise , glory and honor of the grace of god ; unto whom be the glory of all his works for ever and ever , amen . and oh thou city of london ! who hast been a professing city of the name of god and christianity so many years , must it be said of thee as christ said of jerusalem , that a prophet cannot perish out of thee : oh how many warnings hast thou had ! and how dost thou remain in obdurateness and impenitency ! oh! thou art not worthy of those heavenly tydings of salvation which hath been proclaimed in the midst of thee these many years , by this faithful messenger of god deceased , with many more , who is taken away in judgement unto thee , because many of thy inhabitants despised and set at nought that in which the blessedness of all nations consisteth . oh how is thy gold become dim ! and how is thy glory stained ! how is thy countenance marred ! how is all thy profession become dead , and thou like a withered tree without sap ! the symptomes of death are upon thee ; your sun is set , your glory is passed away ; night is coming , and darkness is surrounding you , and you shall have enough of da●kness , and your pathes and ways shall be filled with it , because you have hated the light , and would not have him who is the light of the world , to rule in your hearts ; but hath chused darkness rather than light , because your deeds are evil , and in the end thou shalt be made to see , you have chosen lying vanities , and have taken pleasure in the flesh , and have forsaken your own mercies . repent , repent ( if any can find a place ) while it is called to day , lest you be shut up in everlasting darkness , and truth be hid from your eyes for ever . take warning , cease from persecution and afflicting the lords people , who desire to live quietly and peaceably , and to worship god in truth and righteousness , with a pure heart : it is too too much that you have done already ; the suffering and death of many innocent righteous men , who have suffered these winters past , will lie as a load upon your city in summers to come . remember what god did to amaleck the first of the natio●s , and to moab when israel would have passed to their own land an● countrey that god had promised them , and have eaten their own bread , and drank their water , and have passed on peaceably ; but they rose up and fell upon the poor , and upon the hindmost and weak ; god was glad ●o force his way , though it proved the ruine of amaleck , and the misery of moab . we would gladly walk on our way to the promised land wh●ch belongs to the saints in light ; we would eat our own bread , and drink our water and what we needed , and keep our consciences clear ( in our generation we must ) to that which god hath promised ; and if we cannot have a way , god will make one for us ; and that you that set your selves against the lord , in the end shall be sure to know and feel , though we shall never lift up carnal weapon , nor drawsword , neither use bow nor spear ; for god hath taught us to love our enemies ; and out of these things we are come , and to the end of wars , and to be for it ; yet god's purpose shall be fulfilled , and he hath ways enough to plead the cause of his people , and he will do it , and wo to all their enemies . and do you cry ou● of popery because of cruelty and persecution ? and will you be found in the same footsteps , and in the same nature ? oh! let it never be said nor thought , that ever the church of god or true christians did drink the blood of the saints , or cast them into prison ; for that is babylon the mother of harlots , that doth so . therefore be informed and warned ; set not bryars and thorns in battel against the lord , neither stubble before devouring fire ; for if you do , a consumption will come upon you , and your name and memorial shall rot , dye , wither , and melt away as snailes ; and glory shall rest with , and upon the heads of the sufferers of christ for ever . by one who hath chosen rather to suffer with the people of god called quakers , than to en●oy the pleasures of sin for a season , or to be reckoned as a prince amongst the uncircumcised , fran. howgil . reading the 22. of the 12. month 1662. and as for e.b. our dear brother and companion in travel , suffering and consolation for the everlasting gospel● sake in his day , his testimony lives with us ; he was a preacher of righteou●ness , and one who travelled for the redemption of the creature from under the bondage of corruption , and proclaimed liberty to the captives in the power and authority ●f god , and therein was a true witness against oppression , and all the antichristian yokes imposed in the night of apostacy ▪ upon the persons and consciences of people ; and truly and valiantly he held forth the liberty of conscience , and vindicated it to the great men of the earth , in things appertaining to god in matters of religion and worship , against the persecution and compulsion ( which had its original ●nd rise from the power of the beast , which hath made war against the righteous seed ) that men might be left free to the guidance of the infallible spirit of god ( which is not to be limited ) in these matters , and not be compelled nor brought under the corrupt wills of men , nor their fallible judgements nor invented forms in these cases : and the name of this mini●●er of righteousness is written in the l●mbs book of life ; and all the enemies of his life can never be able to blot it ou● , nor extinguish his memorial . oh! the remembrance of his integrity , uprightness and sincerity , hath deep impression upon my heart ; & that tender love and affection in god's truth which he was filled with towards all the upright , ( who are lovers of peace & unity in the lord ) is never to be forgotten by u● who are yet remaining in the work of the lord , and the everlasting gospel , for which he hath left a glorious testimony , the glory of which shall never be extinguished , but thousands shall praise the lord our god because thereof ; yea , even the seed that 's yet in the lower parts of the earth ( where darkness covers it ) and the child that 's yet unborn in many , that 's curiously framed in the mothers womb , w●ose members are written in the book of god , shall glorifie the lord on his behalf . and this testimony many have already concerning him , that though his body be dead , his spirit liveth in the immortality of that life that is immutable , and shall never dye nor wax old , and is felt among the righteous , who walk in their integrity and constancy to the lord. and this faithful servant of the lord , and valiant souldier of the lamb ( as in his day was evidently apparent ) as to live to him was christ , to dye was gain : and though in his time many were the sufferings and aff●ictions which his life went under , and his upright spirit suffered by , both from his open enemies and persecutors in the world ( because of the valour and courage for the truth of god ) and from deceitful and transforming exalted spirits , which burthen the holy seed ; but now his life is caught up above them all ( and is out of their reach ) in the transcendent and unspeakable glory , in the everlasting habitation and firmament of god's power , where he hath shined ( and doth shine ) among the stars , that have kept their habitations , as one that hath turned many to righteousness , and that hath overcome by the blood of the lamb , and the word of his testimony , with those holy prophets and martyrs who rejoice over babylon and her abominations ( in whom their blood is found ) and against whom he was a faithful witness and valiant warrier , whose living and absolute testimony therein , god hath blessed , made prosperous , and wil fulfil to the uttermost . and though he be ceased from his labours , his works do follow him , which wil be had in living remembrance and precious esteem among the upright , when his persecutors shall be broken and laid low in the desolation and ruine of babylon ; and all that continue in enmity and deceit , and all the deceitful spirits that have burthened his righteous soul , shall fall , and their blossome wither and come to nought . and if any of his persecutors or oppressors be yet so impenitent and obdurate as to triumph and be elevated in an exalted or prejudiced spirit , because of his death , and in their exaltation and pride of heart say , he was taken away in judgment , or in wrath . to such in gods fear i answer , that thousands of the servants of the lord are of another perswasion , not questioning but it was in gods tender love ( as to his own particular ) that he was removed out of the earthen vessel , in which he ( though a man as in the prime of his years ) endured great travel in his time for the truth 's sake , and the gathering of many into the way of the lord , and in which his travel was the greater ( when the time of his dissolution drew near ) to be dissolved , because of his suffering ( and the extremity of his sicknesse occasioned thereby ) which many others were partakers of , who suffered persecution and imprisonment by unreasonable men in this city of london , for the cause of god and of a good conscience , as chi●fly for their meeting together fingly in the worship of god. but this i testifie in the lord , as in him i have felt , that his being removed , was in judgement from the lord against his persecutors , who desired and sought his destruction ; and what they have done against him hath greatly added to the fulfilling of their iniquities , that the blood of the righteous which cryes for vengeance may be avenged to the utmost upon them who would not suffer the righteous to have a being amongst men , nor lay to heart their being taken away from the evil to come . and they who in a byassed or prejudiced spirit of enmity are lifted up because of his decease , they were not worthy of him , nor of his testimony , and they have cause to mourn and lament amongst those that have pierced the just , and slighted and despised the messengers of truth and righteousnesse , whom god hath therein honored , and god will debase such , and their vain glory unto the dust , and exalt the testimony and life of his faithful witnesses over all their heads . but we who have been well acquainted with the deep suffering of the righteous seed , and with the worth of true unity , in the weighty body and spirit of christ , and therein do behold the glory and compleatnesse of the city of our god , which is at peace within it self , cannot but prize the ministers of righteousnesse , and every member of the same body ; and oh how blessed and precious is the memorial of the righteous in our eyes ! and how deeply is my soul affected with that comfortable communion , and those many and living refreshments that we have enjoyed one with another , even with him and others , who have finished their course ! well , however in this i am satisfied , that though we be left in travel , and our days have been days of affliction and suffering for christ and the gospels sake , ( as in the world ) yet in him whom the prince of this world hath nothing in , we have peace , being come into communion with the spirits of just men , who are the family of god , written in heaven , and called by one name both in heaven and earth , and the god of life is their portion , and his glory is the rereward of his called , and chosen , and faithful ones , who have dealt their bread to the hungry , and brought the poor to their house , even to the habitation of the righteous , where the living bread is received , and the heavenly mansions lived in , and enjoyed by all who abide in the truth , and retain their first love , and habitation therein , in which true fellowship is enjoyed , and the prosperity of the elect seed known : blessed be the name of our god for ever and ever . g●orge whitehead . london the 12 th day of the first month , 1663. a testimony of truth concerning the servant of the lord , and minister of jesus christ , edward burroughs . friends , a necessity is upon me , and i am even constrained and pressed in my spirit to bring in and give my testimony concerning my beloved brother before-mentioned , that it may remain and stand upon record for ages and generation● to come . and this first i say and declare unto all people unto whom this shall come , that he was a man endued with the almighty power of god which lived and reigned in him ; ●nd the treasury of pure , divine , heavenly wisdom was opened in him , &c. and understanding ( in the things that relate unto god's kingdom of peace and righteousness , and in the things that concern the everlasting peace and well-being of all mankind ) was plentifully manifested unto him by the good spirit of god , which ( i may say ) he had received in a plentiful measure : and this many can testifie unto , and his own writings which remain upon record , will in a large measure manifest the truth thereof . and this spirit dwelt plentifully in him , so that thereby he wa● able to instruct many in the way of life , peace and true holiness ; and if any were afflicted in spirit or mind , by reason of the wiles of the enemy of their souls , or if they met with any difficulty in their journey , as they passed from death to life , he was a man able ( through the large experience that he had of the dealings of the lord , and also of the wiles of satan , having followed the lamb in the regeneration ) to administer a word in season to their refreshment and comfort , and for their establishment in the most precious , holy faith ; and this i know the witnesse of god in thousands must and shall testifie unto , who are the seal of his ministry . and moreover he was a man that was able ( through the wisdom and blessed gift of god that was in him ) to convince and stop the mouths of all gainsayers of the truth , which he ( with us ) professed and lived in . and it is well known unto many , that he was never backwards , but always ready and willing to appear in a way of publike conference , as in vindication of ( and against any that should oppose ) the blessed truth of god which he held and professed , and also to manifest the grounds and reasons wherefore , we deny ( and dissent from ) the national prie●ts of the world , ( and their traditional ways of worship ) and the hypocritical professors thereof , who have not the life and substance of what they profess in words . and these things ( it is well known unto many ) he was oft exercised in ; and he did not go about in corners , nor creep into dark places hiddenly nor secretly , but preached the truth of god , and doctrine of our lord jesus christ boldly and openly , even upon the house tops , and his valour for god's truth on earth , was well known unto many , and his voice was as the sound or ratling of the charriots of god's host upon the tops of the mountains , and was oft uttered forth in the name of the lord , even like thunder , and the voice of the son of god was uttered forth through him , by which the dead was raised ; the witnesses are now alive , let them bring in their testimony , that the truth hereof may be confirmed . his doctrine dropped as the oyle of joy upon the spirits of the mourners in sion . his life extended it self as a sweet stream into the hearts of the children of light that thirsted after righteousness : he was one of the cloud of witnesses that dropped down the dew upon the tender plants of god. he pleaded the cause of the innocent suffering seed , and earnestly contended with the powers of the earth of all sorts , in the behalf , and for the freedom of the suffering people of god : he fore prophesied unto them that were in authority in the days past , of their destruction , and of their overthrow , because of their deceitfulness to god , and their false and cruel , treacherous and merciless dealings towards his people , who had made many fair promises both to god and man in the time of their adversity , that they would grant free liberty of conscience in things relating to the worship of god , and that oppression should be removed , and the like ; but in the time of their prosperity , when they were waxen fat , and grown great , and lived at ease and in pleasures , then they forgot god , and regarded not to perform their engagements neither to god nor his people ; for which cause the lord cut them off in hi● sore displeasure , and brought an utter desolation upon them , according to the words of his servants , and this prophet of god lived to see their desolation come , ( which was sad to behold ) and his prophesies was fulfilled in his own days . and he also warned the present rulers of this nation to take heed of walking in the steps of them that are gone before . and for these things , and for the publishing of the truth of god , and for bearing his testimony with boldnesse against all oppression and cruelty , he was hated of the men of this gener●tion , but chiefly by some of the rulers of the city of london : he sealed his testimony with his life in bonds ; and so they have wilfully brought innocent blood upon themselves , and heavy will it lye upon them in the day of account ( which greatly hastens ) wherein the lord god wil make inquisition for the blood of the innocent , and reward every man according to his deeds ; then wil his blood be upon you as the blood of a thousand men ; and how wil you bear your sentence from the lord of hosts , because you will be found guilty of the blood of his prophets , messengers and servants , which he sent unto you in love to your souls , to forewarn you of the evil which greatly hastens to come upon you : yet notwithstanding you have done all these things , and the cry of innocent blood hath been heard so loud amongst you , yet have you hardened your hearts and go on in stiff-neckedness , and persist in your cruelty towards the servants of the lord that are left behind , and are found casting them into prison : oh wo is me for you ! where will a place be found for you in the day of the lord ? or what covering will you hide yourselves under ? or how wil you appear before the righteous god of heaven and earth ? have you no consideration in you of your latter end ? or else do you believe that the lord sees not your cruelty towards his people , that you will not answer his requirings , which is to do justly , and love mercy , and walk humbly with the lord , and to do unto all men as you would they should do unto ? surely if the consideration of these things was in your hearts , or if you had any regard to keep your consciences clear in the sight of god herein , you could never do as you have done . wherefore consider these things , and lay them to heart , and repent speedily , lest you sin your day away , and place of repentance there cannot be found : for this i tell you plainly , that it is in vain for you to strive against the lord , or to seek to stop or hinder his work which he hath begun ; for he will be too strong for you , and he will make you bow and bend to his own name and power , whether you will or no. and though he bear with you long , and suffer you long , yet his long-suffering wil come to an end ; and though you should be permitted to fulfil your envious wills and lustful desires so fa● as to banish , or kill , or destroy us from off the earth , yea all of us who are now in being , ( which i do not believe ever shall be ) yet would god raise up another people by the same power and spirit in and by which we stand , which should be a terror unto you , and should possess god's everlasting kingdom ( which is not of this world ) over your heads . and in the time of his outward weakness he was heard to say , that though this body of clay must return to the dust , yet i have this testimony that i have served god in my generation , an● that spirit which hath lived , and acted , and ruled in me , shall yet break forth in thousands ; and my faith is , that it shall be indeed even so ; for we have found him a true prophet amongst us , and ●o the nations . and this also near his departure he was heard to desire of the lord , that if it were possible , to forgive brown , &c. and so let all friends be encouraged to wait upon the lord in the feeling of the same spirit that was in him , ( which we know is the saints comforter ) that thereby you may be carried through all tribulations and persecutions with chearfulness , that in the end you may all receive the crown of everlasting righteousness with him and the rest of the saints of the most high god , and holy prophets and apostles of our lord jesus christ : and so the lord god almighty of heaven and earth be with you all , and keep you all in faithfulness unto the end , amen . my brother dear the lord hath call'd away , that in this world he should no longer stay : who was to many an instrument of good , while in the body ( in god's great power ) he stood . for many were from darkness by him turned unto the light , in which they were confirmed by the power and doctrine which to them was preached by him , through which god's true witness was reached , in their dark hearts , where satan long had reigned , over whom ( through god's great power ) victory 's gained . he was a valiant souldier of the lamb , and faithful to the lord did always stand , till with his life he seal'd his testimony , ( a london-prisoner ) as it 's known to many . but now in peace with god he is sate down , and hath with christ an everlasting crown of immortality , life and lasting joy , which never shall from him be took away . he was intrusted with the hidden treasure in a large , and in an abundant measure , which he dispensed to the lambs of god ; but to the wicked he was a scourge and rod. he fed the babes and children with the word , which to the wicked was a piercing sword : before him stil god's enemies did fall ; he never turn'd his back to them at all . but now he hath thus finished his course with joy and peace , yet 's life we do not lose : for oh dear brother , thy life i stil do feel remaining with me , else i could not wel remain behind thee with true satisfaction , because 't would turn upon me with reflexion . for truly can i say , my heart is fill'd with sorrow great , and grief is not expell'd : for oh ! the sence of my dear brother's love remains upon me , and shall never move . but herein is my soul greatly refreshed , that thy good savour and thy name is blessed , and shall remain in ages yet to come , when visibles standing now ; is past and gone . but oh my brother dear why soul did love thy life , which not●ing was , nor is above : for all t●ings it transcended , as to me ; in my esteem there 's nothing like't can be : because it stood in that eternity which always wil remain , and never dye : and ages yet to come shall tast thereof , and call thee blest , in whom it was brought forth . he was a man in whom gods power reigned , through faith , in which he a great vict'ry gained over death and hell , the grave and power of sin . and all things that were centered therein . he was a man in whom the fulness dwelt of grace and virtue , was by many felt to live in him , and speak in gods great power , and he descended as a sweet plenteous shower , which did refresh the garden of the lord , the plants that met together with one ●●cord on god to wait , refreshment to receive , and afterward in love to take their leave . he was a man that was upright in heart towards god and man , and hated all deceit : and what he was to god , there 's few do●h know , neither can my tongue or pen declare or show : but this i say , he was ● men of god , and in the light of righteousness he stood . what might i say of this my precious friend ! my soul lov'd him entirely to the end ▪ and stil his life is felt amongst the lambs who in the light and power of god doth stand : here he is read , here he is felt and known amongst the faithful , who with him are one . his savour's good , my life 's therewith refresht ; his name is now , and ever shall be blest . and now my brethren dear , and sisters all , in this be you refresht both great and small . although our brother outwardly be gone , yet hath not god the lord left us alone ; for his almighty power is with us stil , which in the light of life you all may feel to your refreshment and eternal joy , which no man in this world can take away . here is our peace , herein our joy lasts stil , in which my love is to you all , farwel , and this is my testimony for that man of god who hath been a blessing to the lord in his generation , and also to this nation : and in this i have eased my spirit , and am clear in my conscience in the sight of god , having done that which was my duty to do . josiah coale . a testimony of g. f. concerning e.b. his name is chronicled in the book of life ; a righteous plant , pure , chaste , clean : who can tax him for oppressing them , or burdening them , or being chargeable to them ? who through the sufferings hath finished his course and testimony , who is now crowned with the crown of life , and reigns with the lord christ for ever and ever . and in his ministry in his life-time , he went through sufferings by bad spirits , who never turned his back on the truth , nor his back from any out of the truth ; a valiant warrior , more then a conqueror , who hath got the crown through death and sufferings , who is dead , but yet liveth amongst us , and amongst us is alive . g. f. the end. the spirit of envy, lying, and persecution made manifest for the sake of the simple hearted, that they may not be deceived by it : being an answer to a scandalous paper of john harwoods, who in words professeth god, but in his works doth deny him, as may appear by what is herein written / g.f. fox, george, 1624-1691. 1663 approx. 44 kb of xml-encoded text transcribed from 10 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a40262 wing f1916a estc r28399 10585932 ocm 10585932 45283 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40262) transcribed from: (early english books online ; image set 45283) images scanned from microfilm: (early english books, 1641-1700 ; 1384:23) the spirit of envy, lying, and persecution made manifest for the sake of the simple hearted, that they may not be deceived by it : being an answer to a scandalous paper of john harwoods, who in words professeth god, but in his works doth deny him, as may appear by what is herein written / g.f. fox, george, 1624-1691. smith, william, d. 1673. 17 p. [s.n.], london : 1663. untitled letter, addressed "dear friends," signed: william smith. reproduction of original in the harvard university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng harwood, john. society of friends -apologetic works. 2005-04 tcp assigned for keying and markup 2005-05 aptara keyed and coded from proquest page images 2005-08 judith siefring sampled and proofread 2005-08 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the spirit of envy , lying , and persecution , made manifest : for the sake of the simple hearted , that they may not be deceived by it . being an answer to a scandalous paper of john harwoods , who in words professeth god , but in his works doth deny him , as may appear by what is herein written . g. f. and there shall in no wise enter into the holy city any thing that defileth , neither whatsoever worketh abomination , or maketh a lye : but they that are written in the lambs book of life , rev. 21. 27. london , printed in the year , 1663. a paper of lyes and slanders i have lately seen of john harwoods with his name at it , which he calls a true and real demonstration why he denyed the authority of george fox , which truly the lyes and the slanders are so manifest false reports , that he hath gathered up , to all men that he hath directed his book to , considering the unclean actions of the person , which are out of and below civil men , may convince all what a kind of person he hath been for several years , which is not like that such an unclean spirit that runs into such unclean actions that came into the open view of the world , when he would have taken away a womans life , and the woman his , about uncleanness , in the face of a country , and in the sight of the world ; and they that believe such untrue narrations , are the same unclean spirits of his , whose actions , practice , carriage , have been such which are a shame for modesty to mention , and he so loathsome and unclean , not fit to come among sober people , and is not worth the heeding what he saith . but somthing is written to his paper , that none of the simple might be deceived that knows him not , nor his carriage , nor his practice , who hath dishonoured god , and his people , and gone into those things , which are out of the bounds of civil men , such an unclean spirit , the unclean spirits may cry up such an unclean spirit to be their teacher . john harwood , first , thou sayest the truth of god among friends thou never didst d●sown . oh impudencie that thou shouldst be so impudent ! didst thou own the truth of god amongst friends when thou acted thy uncleanness ? thy word is never , i never disowned , sayst thou , but in the fear of the pure god , i declare it ; wast thou in the fear of god , when thou runs into uncleanness ? did not thy fruits manifest quite contrary at the sessions , that thy practice denyed both god & his people ? was it not time to turn thee out from the assembly of the righteous , when thou hadst turned thy self from the life and truth : the life turned thee out ; now thou makes a noyse amongst some like unto thy self : and did not thou dishonour god and his testimony , and christ and his righteousness , when thou went into such unrighteous actions ? and then when thou hadst done thou runs reviling and slandering , and scandaling and scribling against friends , when they could not own thee in thy unclean actions , who never went to the justice , nor to the sessions , to clear truth ; & confess to them thy abominable actions , how thou hadst dishonoured god and his truth , and owned thy condemnation amongst them , and how thou had abused his truth . and whereas thou charges g. f. of capital offences , which are offences unto death by thy unclean spirits judgment , and there thou pourests out thy envy and malice , which no other fruit can be looked from thee , but it will fall upon thine own head , & whoever joyns with thee in this work , they will fall with thee in the same pit . and thou goest about to clear thy self from prejudice and enmity , and fathers thy lies and slanders upon god : oh blasphemy , wickedness and impudency ! and thou sayst , g. f. hath been searching after the failings and offences of others to publish them . this is one of thy lyes . but where the offences and failings are , and a changing from them , and the people forsake their offences and failings , that is owned , and that no uncleanness might be amongst us , nor enter into the camp ; if there be any , we search that we may find it out . but in this thou hast made thy self manifest , that would not have offences and failings judged , for he that sins openly is to be reproved openly . and thou sayest the publication of these things ( of thy lyes & slanders and false reports ) is at the just hand of god and mine . thus thou impudently and blasphemously joyns thy self with god in publishing thy lyes and slanders . and first thou sayest , g. f. calls himself the son of god , &c. and this thou calls a crime ; thy actions and fruits hath manifested whose son thou art , and thy self to be ignorant of the scriptures and the spirit that gave them forth . and as for the esteem of thee , it was never much valued , though g. f. & many other friends , did exhort thee , that thou might have been preserved , as a civil man , & been kept out of these things , which were below many of the world. another of thy lyes , that g. f. should set up himself in the high place , and throw down others . this is another of thy lyes , for it is the lord that set him up , and not man , and such wicked unclean spirits as thine is , he doth not own , and such unclean spirits as thou art , are not gods inheritance ; for i do judge and am above all such , and ever was , and ever shall be . and so thou art one fallen into the divers temptations , and hurtful lusts , but thy heart is given up to the same which is come up to open view . and what ado hast thou to talk of god , and his divine glory and his truth , and his people , whose fruit hath manifested the uncleannesse of thy spirit . what ado hast thou to take gods name in thy mouth , that hates to be reformed ? for korah when he gainsayed moses , he gainsayed the law , when he went from truth ; and such instruments as thou art , hast dishonoured the lord , more then ever thou hast honoured him , and his people , and his truth and therefore thou ragest against them that have lived in it , and have kept their garments clean . and such as thou art said christ was a devil , though they could find no seam in his garment . and what dost thou talk of israel who hast gone from that which did convince thee , and now become a railer , and false accuser , and impudent ? and thou hast been led into open prophaness , which god brought to light , that the very earth could not bear thee , but judge thee ; and therefore dost thou think that his people would receive thee ? thou art far off from the fellowship of them ; if thou hadst intended to have got in amongst the fellowship of the saints in light , and the heirs of the gospel whose conversation is in heaven , thy way had been to have gone to the magistrates , and the sessions , and the countrey , and have preached thy condemnation for such things , in which thou hadst run out beyond modesty to speak of ; and i know none but thee , and such as thy spirit are , to usurp over the consciences of people , and enthrone themselves with thy unclean spirit , who hath long burdened the righteous seed but it is risen and will ease it self , and shake you off , like dust and chaffe , and brambles for the fire . and whereas thou speakest of legal prescriptions , and to enjoyn to the performance of external forms and practices . this is thy self , and i.p. that man thou exalts so , which prescriptions and external forms we judge , and therefore ye rage , and god hath abased , and will abase , and your end is seen and manifested ; and thou goest and pretends to teach others , and cannot keep thy self as a man , and thou pretends so much peace and love , and manifests so much envy as thou utterest in thy paper . and thou speaks of g. f. to clear himself if he can amongst friends , and he is clear among true friends . thou art denyed amongst all true friends , thou hast nothing to do to come amongst them : and before thou saidst it was a true and real demonstration . and so then if he can clear himself ( thou saist ) ; here thou questions my own work againe . thou saist that g. f. sent a paper with his own hand to it to several churches , into several countreys for friends to nominate and appoint such as were esteemed , that they might sit in the place of magistracy , and to send their names to london to be presented to the present power to be comm●ssionated by them . thou saist , this may truly signifie that i had an end to my self , to exalt my self in the government of the nation , in getting up them to sit in justice , and i would set my self over them , &c. there is not a word of this true , for i was not in london when the paper was sent , neither was it ordered by me , neither sent out by me , neither was i at london till after it was sent forth , neither did i know of the paper till after it was sent forth . and thus thou and all people may see thy wickedness and envy ; and the intent of the paper , as friends told me , which i beleeve and know it was the time of great sufferings and persecution ; when sufferings were laid before the parliament , they told they knew not how to remedy it , and they told friends that they might nominate some sober men in the countrey that would not persecute them , and to have them sent up to the parliament , and this was the intent of friends sending down that paper which thou malitiously makes use of , in rendring friends odious , and me to be the author of it , who knew not that it was forth , till it was forth . and thou saist , a letter went forth in g. f's . name , with his hand at it , for all that had been souldiers and officers in the army , that had been put forth upon the account of truth , they might send up their names to london , to be presented to the present power , that they might be restored into their respective places , and there were many among them that could not take up a carnal sword ; and so see where this man would have led these people ; if he had accomplished this thing , friends had been found in actual armes at this powers coming in , it might have caused ruine and destruction of many of the innocent : and this is clearly evident of his usurping the external government . this is altogether false , and proceeds from an envious , malicious , lying spirit , and a blood-thirsty spirit , the same that acted uncleannesse with a woman , and then would have hanged her , and her thee , for which cause thou wast denyed , and art denyed . but as for a paper given forth for the souldiers giving in their names , which we had many , and others we had not which were written to , to lay them with others sufferings before the parliament , but not for them to go into their places again , and to take government , that was utterly denyed , and to bear arms again , that was never in my heart , neither do i believe it was in their hearts , when that , that thing was laid upon many of them , and was invited to go to take up arms again into their places , but never intended by me nor them , as i said before ; and this lye and slander thou hast uttered forth to manifest thy wickednesse , and further thy malicious spirit . and as for john hall , what was writ unto him in a private paper , it was from the womans own mouth ; and therefore thou shouldest have judged thine own wickednesse , for that concerned thee , and so it was not report : and this is another of thy lyes , who art raging in hell , and art there digging deep . and as for jane stoaks , she is sufficiently known , and what her actions have been ; and thou sayest , g. f. would not suffer her to be assisted in going to rome , this is another of thy lyes , for i was not at london at that time , neither did i speak to her when she went , but was in lancaster prison , for thou wouldst not suffer her to be assisted in her journey , sayest thou ; and for this lye and slander of thine , thou scoffingly saith , g. f. must come downe upon his knees , which was in a goale neer 200 miles off when she went , neither did i here of her going till a great while afterwards ; and thus thy envy is made manifest : and thou sayest , g. f. sent george bayliff into france , who dyed in prison , who confest no command from god to go in hisservice , neither did he know any particular place to go to into france ; and this is another of thy slanders and lyes , for he had spoken to gerrard roberts of it before , and gerrard hath told me of it since , who afterwards came to me in kent , where we spake of it together : and thou sayest , that g. f. contrary to the principle of truth , vindicated and justified the practise of water baptisme in humphrey wooldridge , who baptized a woman , and because i would not utterly deny humphrey's wrong , and deny him , and judge him out from amongst friends , as thou didst , who made a discord amongst friends , who simply did such a thing once , and no more , and here thou thinkest thou hast spyed a great fault , but doest not look into thine own house , who art before finding fault , and judging others for seeking into failings , and here thou hast condemned thy self out of thine own mouth again , to the grief of many friends , who so impudently made a strife amongst them in judging him . and thou sayest , g. f. when he was at london , takes upon him the place of god , and orders those he accounts ministers in his will , and sends them to the several meetings about london , and thither they must go , whether they have a command or motion of god to go or no , and in his absence leaves one to order the rest in his place the first dayes , who orders either by word of mouth , or by a piece of paper . answ . and this is wickednesse and lyes again , and because thou wast judged out , and hath been often judged , and few or none could ever hardly own thy going to any meeting , for when thou wast at the best state , tender friends could scarce beare thy spirit , many complained to me of thee , and because thou wouldest run up and down in thy will i crossed thee , and severall were moved so to do , as being a man hardly to be trusted , which since thy actions have manifested themselves ; and therefore like ham , thou seekest for nakednesse if thou couldst find any , nay worse than ham , for he laid open that which was , and thou layest open thy lyes , that thou mayest further make manifest thy selfe , that all may judge of thee , for we do meet together it s known , and every one takes their motion , and that hath been long that meetings was not set up by me , neither do i allow any in my absence , neither do i send papers to them , for by the power of god in themselves and the spirit they and i do know what order is ; but thou disorderly man hath gone out of that , and grieved the spirit by which thou art eternally judged , and judged by it out of the fellowship of it . and thou sayest , g. f. sent milburey smith into the ministry , and bid her go and be a mother in israel , when she was with a bastard-child , and after brought it forth . answ . this is a lye , for i never bid her be a mother in israel , neither did i bid her go into the ministry ; for the first time i saw her i found her in kent , and when i saw her and i enquired of her , and told edward burrough , i did not like her , and spoke of her turning back to her place , and i do not believe she was with 〈…〉 and as for i. p. unity and amity , that which was written to it will stand , whether thou or whoever opposes , and they which judges it knows not the eternal power , and the life of god , and none doth it but such as are puffed up like thy selfe , and sows this in their ranting up and down , and like the untimely figs , and like the corn upon the house top ; and thus against the anointed of the lord do you bend your tongues , and who said the seed is fallen ; therefore ye cast up the mire and dirt ; and if i. p. have no better proselites nor disciples than thou , and if thou be the mouth of them , and the maintainer of his cause , it is sufficient for all the sober and temperate that fear god to manifest his end and thine . and g. f's book to the jews ( the title of which is , the honour amongst the jews ) doth not speak of the hat in prayer , which thou & others have perverted my words from that intent to which they were spoken , who wilfully and wickedly would make that which is written to them to another intent , to be for you to pray with the hat on , for them to hold up the rotten principle of the ranters , for my book speaks of putting off the hats to magistrates . and so you would bring all men to sit like a company of women , & so you would bring all into a form under the penalty of a curse ; for j. p's . law was never call'd in , which many observes , like a company of women sits covered , of whom thou learned it , of the woman not of the man , and so it is your law and your curse that we oppose , who stands in our liberty in the power of god before hats was ; it is not the hat that will cover thy adulterous spirit , which thou hast taken up from j. p. which i have no unity withall , for my unity stands in the power of god before hats was ; but what is to be said to such a one , that casts all reverence , and fear , and vertue behind thee , and gone into scandals , slande●s , and lyes , and makes them thy refuge ? and my practise manifests that i am as i was , and in that which will never change the seed it selfe , he that can read it may : and the fellowship which stands in hats , and thy unclean actions , and carnal things , and your forms you set up , and would thrust it in among friends , with the power of god before hats was , is denyed ; and these are more of thy lyes , in saying i would impose and set up external practises amongst the lords free people , that is your own conditions , that would th●ust in your venemous and idolatrous practises amongst us for as i said before our practice was in the power of god before your outward things were , and thy unclean actions and practices , and thy unclean things which hath been related in papers . and for saying that i said the power of god had remitted thy adulterous practice , i bid thee wait in that which did condemn it , that the power of god might arise for to remit , and instead of waiting , thou takes up all the lyes and slanders that thou canst , and so publishes thy spirit , but i am known to god ( whom thou hast dishonoured ) and manifested in the hearts of his people , whom thou hast disgraced . and what testimony hast thou but lyes and slanders , and strengthens thy self in thy wickednesse , and so thou covers over thy lyes with god , and christ , and testimony , and now thy wickednesse boyls in thy heart . and as for thy scornings and scoffs , saying , he is shifting from place to place , from city to city , and countrey to countrey , to shun a prison and persecution . this is more of thy lyes and slanders , for i am known to the lord , and am in his power , and do as i am moved in it , and the shifting and shrinking is thy own state from place to place , who hath run into these intolerable wickednesses , and prophanenesses , and to cowardlynesse when thou wentest from truth into thy immodest carriages and practices . and others they went where they were moved . but that evil spirits like thy self watches for evil , and feeds upon lyes and evil thoughts , thy judgemen● , which will fall heavy upon thy head , and theirs in the end , and what thou sowest , that thou shalt reap to thy self a heavy burden . and thou saying i sent thomas richardson to ely , and refused to go my self , and friends desired it . this is false , for thomas richardson was not with me , he was 100 miles off me , for thomas richardson would go as he was moved ; neither did i know that he was there , till he was in prison , and he had been there , and i sent to him , if he were moved he might go , but i did not know that he was there , till he was in prison . and as for ely friends , there were many of them with me at a meeting , and i had places to go to , and this is thy envy and wickednesse , and there are no friends that did ever desire me ; when i came to answer them , when they 〈…〉 satisfied . and as for saying t. r. burdens the seed of god , thou mayest for shame stop thy mouth , for the light of salvation is thy condemnation ; so it s the savour of death unto death to thee , which is the savour of life to another , and that i beleeve thomas richardson will never deny ; and thou that hast lyed and slandered me , i do not beleeve thou wilt speak truth of him . and here are more of thy lyes in saying i sent papers to virginia , to slander john parrot , and jane stoakes , in a reviling manner , setting his servants at work , and this is a judas-like spirit and work , mark his end . the like same spirit said , i had sent papers to thomas thurston against jane stoaks , and elizabeth harris , and when thomas thurston came , he manifested their lying spirits , who said he had not received any letter from me ; but where deceitful spirits run up and down among friends , their tongues preaching one thing , and their lives another , i deny them and shall write after them , as i am moved of the lord god , and deny them if they do not return by repentance . and whereas thou saist g. f. caused john fritwell and christopher gilbourn , and james nailor and others , to go down upon their knees afore him , and to make their confession , and to own judgement upon that which was charged against them . all people can tell in the bull and mouth , whether i spoke to james nailer to fall down upon his knees there ; by that they may judge of fritwel and gilbourn : for if james nailer , or any else did , or do condemn upon their knees before the lord , that which they have done against him , in dishonouring of him and his people , i shall never deny it , not call it idolatry , for if john harwood had done so , gone among the justices , and in the countrey , and amongst the lords people whom he had grieved , and condemned what he had done and acted , and scandalized the truth , it had shewed a penitent heart , and tenderness , and something like the truth , and that would have preserved truth , and not have dishonoured . but instead of doing so , he is grieved at them that did do so ; far off of acknowledging , far off of such an humble mind , as kneels down , sits upon his breech with his hat on his head in prayer , and so like a numb thing without sence and feeling of the spirit . in this capital crime thou speaks of , which thou must judge and condemn , thy actions and practise , and all these things thou had wickedly acted , thou hadst better have judged and condemned , but esau could not find repentance , though he sought it with tears . and the seed of god doth condemn all that is contrary to it , & such actions & practises as thine , it s set atop of the head of them . an ●as so● thy envy , & malice , & raging , because i have written against the high places & pulpits , & says i allow of such like places in our meetings ; there are no such things like a pulpit in our meeting , let all friends judge of this , if there be any such thing like unto a pulpit , for where friends stands , other friends stands and sits upon them , and this is one of the capital crimes as thou calls it . and because when friends go to marry , they were to publish it sometimes before in their meetings , and because it was to be laid before the men friends , & women friends to have there approbation before they take one another , this shews a changable spirit & a fallable . oh the adulterous spirit cannot abide to come to the light , what if it be declared at the market place , for thou art afraid of the light who art out of tru●h . and friends , who are moved of the lord god to go together , whom the lord joynes in the honourable marriage , in the undefiled bed , this we do according to the practise of the saints of the most high , publish it to them that be in the power , and spirit , in which power and spirit there is order , which power of god and spirit of god is before thy defiled bed was ; & as for the speaking of it in meetings , & and laying it before mens meetings , & womens meetings in london , who loves wholsomness , this is no contradiction , but it is one with the former , which thou scoffingly calls order ; but thou would do what thou doest in the dark , where thou art & canst not abide the light ; and therefore declare it in mens meetings , & womens meetings , that is to stop unclean spirits like thine , who declared it in the meeting at the peel , & the woman declaring nothing , & then runs into the country , & committing adultery with another woman is thy order and forme thou gets disciples into ; and therefore to speak it in men and womens meetings amongst friends in the truth , this we own to keep down such evil spirits as thine , they being in the truth , that the thing be done in the light , but thou that hates the light hast loved the darknesse , and so thou hast fellowship in it . and as for john moone , he is owned , & thou wast never to be compared to him nor his ministry , and that which thou hast spoken of him i believe is like the rest , for i have not spoken to him about that thing , but i believe its like the rest of thy lyes . and as for m. f. thou a●t not worthy to take her name in thy mouth , a vertuous woman , when thou sayest , being shut up in a room neer newgate several houres ; this is thy malitiousness , wickednesse , for there was her son in law , and her daughter was passing to beyond the seas , where they had something to speak together , where several friends desired to come in and could not , because i had some businesse to speak with them before they went beyond the seas , which was the occasion of stopping of some friends ; and this is like thy reports at elizabeth trotts house , thy false reports : and as for her being weary of my company , or questioning any such thing , or questioning me or she , this is like thy rest , and i believe she will tell it thee to thy face , for what is to be looked for from thee , & what thou hast acted , with that same line thou measurest others , an innocent people , and a righteous people , and thou that hast no other stuffe to feed people , but such stuffe as this is , with thy surmising and evil jealousies , to judge others to be like thy self ; but truth is clear and is over all , who art like cumberland and purseval in thy words , but worse in thy practise , but the seed is atop of all your heads , and they that will feed upon such things will sink themselves . and as for g.f. going up and down to reproach and revile the innocent , & to warn friends not to receive him , these are all lyes , or any where else have done the same , these are all lyes , but deceit i judge where-ever i find it , and ever did , and ever shall , but in the will of the lord i doe it , and his honour & glory i seek , but these have been thy words , to envy , hate , slander , raile and accuse these many years , but i am in the spirit and life , and in the life that ever was that never falls , nor never will fall , that never changes , nor will change ; and what dost thou talk of israel , and saints , and meekness , and love , when thou art in thy lyes and slanders , and false reports , and uncleannesses ? but thou and such as thou art hast cast off meekness , and trampled upon love , and cast away pitty , whose fruits declare thy prophaneness , for g. f's . spirit hath shewed the restoring the lost sheep of israel , but such spirits as thine and yours have driven many back to the world , with your fierceness in the devouring nature ; and as for thy denying g. f's . authority , and others , thou sayest , which is like thy self , they should have set down their hands to a paper , that they might have come to light , thy denying is nothing worth , for when thou wentest in to the adulterous spirit , and into the uncleannesse , who never was redeemed out of it , but gets it in the hypocrisie , what thou professes of god , but denyed by the power and life , and so thy testimony is dead , and thy works for the fire , and the power which i have received is from the lord , and not usurped , by which i deny all unclean spirits and actions , and the power that i am in , is owned with the spirit of god in every man ; and this is to satisfie all people of your testimony , because i judge thy uncleannesse , and unclean spirit , and unclean actions , and then they will cry they have no great honour of thee , neither the lord nor his people , nor sober men ; and g.f. never struck at the life of god , but always struck at the unclean spirits , and thy unclean actions ; nay , there are other things that i judge besides the hat , thy nasty , dirty paper , which is a shame to modesty to mention . and i. p's , hath sufficiently manifested it self , and the end of it where it is run , and his paper which is not for modesty to mention , forth in writing ; and we know what life he had , the fruits of it hath manifested it self discovered , and these thou calls vertuous , but is one of the seven sins which solomon speaks of , for that which is excellent , and vertuous , and glorious , g.f. always loved , and self honour he alwayes denyed , there are thousands in the life can witnesse it ; but thy self honour which thou and others seeks and speaks of so much , and the spirit of saul is entred into many of you , and a worse , and g.f. is in the spirit of god , the seed that never fell , nor changeth , and all your briars and thorns , and slanders , and scandals , and lying reports , the seed that he is in and of , was before they were , and will stand when they are gone , and he is in his strength , and the glory of the lord , by which the lord hath cloathed him withall , and his eye is opened , and his ear is opened ; and all who hear god , and fear god , their ears and eyes are over your lying tales and wonders ▪ and when thou hast raked up all thy lyes together , thou saist this is a true and faithful testimony , which is as false as can be ; and g.f. sought to preserve the life in i. p. but that thou and he kicked against it ; and surely i.p. may be ashamed of thee , he is sad and grosse indeed , if he set up thee to be his factor . for did not he pretend to go to preach the gospel at barbadoes , and did not he go into the earth . and the son and the heir g.f. ever owned , but immodesty and undiscreetnesse his soul , and heart , and mind , and spirit was ever against , and denyed self-interest , and the glory that fades , who exalteth the lord , and the lord of life and glory is risen , which comprehendeth all such dirty spirits as thine is , and the zeal of the lord shines over them , and will stain all your glory of your fleshly spirits , and utterly overturn them , for the lords government is set up , and the heavenly authority over you all , in the hearts and consciences of his people , and such spirits as thine are , cannot bring them into traditions , nor into the beggarly and outward rudiments . and is not you that exalts both hat and man , and his outward traditions , that is thy exalting , and so justifie thy own unclean actions in essex , which are not fit to be mentioned . who neither thee , nor thy practises , which are so bad , nor hardly fit to be mentioned ; who by the truth and the spirit of the lord god , are judged for ever out of the assembly of the righteous ; but this is written that no simple ones might take thy lyes and slanders for truth , and for tru●hs sake ( who art unfit to be taken notice of ) for truth clears it selfe , and the seed is over all what any can speak against it . and it seems there are some others thou hast with thee , that watches for evil , and goes from the spiritual food , and are watching for evil to feed upon , but they have got none here , but hast invented much thou hast for them to seed upon , and thou hast no true guide in thee , no● these that holds thee up , nor testimony of god , nor power to call thy self to account for thy actions , who hath sold thy self to work wickednesse , which all will fall upon thy own head , and there are no friends in the truth of god , will give any credit to thee in what thou writes or speaks , that are modest , o● are in the wisdome of god. and as for gilbert laity and gerrard roberts and john bolton , they are men of more moderation , and gravity , and vertue , and fidelity , as seeing thy practice , & knowing thy spirit and conversation ; and if they see any of thy papers , they are able to judge of them , without any further examination or tryal , as knowing what an evil person thou hast been , of an evill life and conversation : and gerrard roberts sayes he knows nothing of it , though this paper was answered long agoe to that , what i had of it , most of thy lyes and slanders before thou published it in print , who by this thinks to vilisie with thy slanders and lyes ; but this is but to manifest thy self , and to sink thee more into the pit of darkness ; for truth is over thy head and all these things , and clears it self , and the seed reigns , christ ever was , of which i am in the one light , before the world began , and doth not matter what any slanderous spirit can say or do of me . and all friends , keep your habitation in the seed of god before these things was , for lying , slanderous , unclean spirits , i do and ever did judge , and can do no otherwise , i have unity with none of them , take them who will , for that i ever denyed them , and do , and shall have a witness in every mans conscience that is pure , and in the day of their downfall and condemnation , of the lyar , and the slanderer , and false accuser . and a great deal of lyes and slanders are in thy paper , which are not worth the mentioning nor writing over , which the seed runs over them all ; for though there be judases and false brethren , and such as causes the truth to be evil spoken of , and seeks to sow discord amongst brethren , and to cast slanders and false reports , and lyes to vilifie the righteous , the innocent , and the pure , and the spotless , whose garments are pure , and clear , and lives an undefiled life . this is no new thing to see such appear now , for they were of old for condemnation ; and so it stands upon them , though they rise up against the righteous , and mount up to heaven among the stars , and so fall down to the earth into hell ; this condemnation of them was ordained of old . the light is gone over them , in which is our fellowship . g. f. dear friends . the life and power of god , in which ye are raised , and by which ye are nourished and refreshed , is the 〈◊〉 foundation which shall never be rased our , for it is laid of god , and no man can lay another ; and ye that feel the life and power of god in your selves , ye feel christ the salvation , righteousnesse and wisdome of god , and so ye by the power of god are kept and preserved in sincerity and integrity to god , and thereby comes to be established upon the rock , which the gates of hell cannot prevail against , nor all the fiery darts of the wicked touch ; and in the power of god ye being gathered and established , ye stand and live in that which scatters the clouds , and keeps your eye clear to the lord god , by which power ye see in a good understanding through all the spirits and powers which worketh in the darknesse , and by the power are preserved out of the● , and set above them , where ye reign as kings in the immortal seed of god , by which the serpents head is broken and his seed destroyed ; and this is the true freedome in the son , who dyed and suffered , and is risen again in life , and brought life and immortality to light , in which life and light ye are the children of the most high god , and heirs of the everlasting kingdome of god , where ye have a sure portion in the joy , and peace , and blessing of god , in which sit ye down and keep your habitation , and the god of life and peace , and endless love , be with you all , and cloath you with the garment of everlasting praise , that in all things ye may give him the glory , who lives for evermore . and dear friends , be ye all watchful in the light by which ye were and are convinced , for the times are perilous times , yea , and that amongst such as professe to one truth , and by declaration speak the same words ; and such there are crept in amongst friends in the truth , who by fair words and seeming appearances seeks to subvert the simple minded , and to beguile the unstable souls , and so would beget a dislike in the hearts of friends , against such as godhath raised and exalted in his heavenly power , life , and wisdome ; and such papers there are in print , which are published by john harwood against g.f. wherein he hath slanderously reported of him , and falsly accused him ; and if any such papers come amongst you , or that ye may hear a report of them , let not your minds be hasty to believe , that what is so reported is truth , but weigh the matter in the savoury life , and you will feel that it came from a very bad spirit , and not worthy of any acceptation amongst friends that live in the savour of truth , but is to be judged , condemn●d , and cast out . and all that live in the truth and the savour of it , will find a sufficient answer in themselves , by which they may receive their satisfaction . and this is signified unto friends , that no lyes nor slanderous reports may rest upon the truth , nor remain upon the innocency of gods anoynted , but with the true spirit of judgment they may all be cleansed out from amongst the heritage of god. and friends , all that abides in the truth doth certainly know that g.f. was raised by the mighty power of god , and hath not preached himself , but christ jesus the lord , and himself a servant for jesus sake ; he is a living witness of the resurrection of the just , not handling the word of god deceitfully , nor using flattering speech at any time , but in simplicity and godly sincerity he hath spoken in christ the everlasting seed ; and his word hath not been yea and nay , but from the beginning his word and his preaching hath been unchangeable , and he the same in the truth , without any variablenesse , and he is grown up in israel in the mighty power of god , and is cloathed with the heavenly wisdome of god , where his life is hid from the eyes of his accusers ; and they that love the truth , and abide in it , do know that he hath ever been dear and tender over the good in all , and hath judged the evil with righteous judgment ; and though there be many risen , which would weaken his testimony , as if it was not what it had been , yet all that have received his testimony , and continue in his doctrine , have a more sure evidence concerning his life , then to be shaken or moved at the report of false accusers , which in the light is seen to be that spirit which strikes at the life it self , and so would kill and take possession , which spirit is to be judged by all friends in the truth , and the souls of such pitied who with it are ensnared ; for the day of the lord is to pass upon it , and it shall suddenly with●r and perish , and come to nought ; and all that give up their belief unto it , and therein doth abide , they shall fall as leaves from the tree , when the vertue retires into its root . but as for g.f. the lord god hath exalted him , and the glory of the lord rests upon him , and all that have received his testimony in the love of it , and the testimony of such as preaches the same word , and therein doth abide , even the same glory in their measures doth rest upon them , and a sure defence is stretched over it , and the storms of restless clouds shall never blast it , nor the waves of the troubled sea slow over it , the lord hath spoken it . and this is manifested unto friends in love to the everlasting truth of god , not setting up a man , or throwing down a man , but in all things giving the power preheminence , and in dearness to the vessel that is filled with the excellency of that treasure , and also beating down the prince of the power of the air , the spirit that worketh in the children of disobedience ; knowing in the counsel of the lord god , that whatsoever such spirits pretend to , or in what likenesse soever they do appear , yet the deceivablenesse of unrighteousness is lodged in the root : and therefore my dear friends , of all such beware , and love the word of truth , and live in it , that in love , meekness , and peaceableness , ye may feel your rest in the bosome of the lamb ; and the blessing of the lord god be upon you for ever . william smith . the end . let this go only among friends . babel's builders unmasking themselves as appears by the following paper from barbadoes, (promoted by george for his party, and subscribed by eighty two of them.) with a letter of g.f.'s, g.w.'s, &c, in answer thereunto; and observations thereupon. also, a false prophecy of that lying prophet, solomon eccles. published for undeceiving the simple, and in abhorrence and detestation of the principle and practice contained in the said paper; they being of an evil tendency, and contrary to the doctrine of christ and his apostles, or of any sincere-hearted protestants, or true christians this day. by t.c. crisp, thomas, 17th cent. 1681 approx. 44 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-10 (eebo-tcp phase 1). a35006 wing c6948 estc r214946 99826987 99826987 31399 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35006) transcribed from: (early english books online ; image set 31399) images scanned from microfilm: (early english books, 1641-1700 ; 1882:28) babel's builders unmasking themselves as appears by the following paper from barbadoes, (promoted by george for his party, and subscribed by eighty two of them.) with a letter of g.f.'s, g.w.'s, &c, in answer thereunto; and observations thereupon. also, a false prophecy of that lying prophet, solomon eccles. published for undeceiving the simple, and in abhorrence and detestation of the principle and practice contained in the said paper; they being of an evil tendency, and contrary to the doctrine of christ and his apostles, or of any sincere-hearted protestants, or true christians this day. by t.c. crisp, thomas, 17th cent. fox, george, 1624-1691. eccles, solomon, 1618-1683. whitehead, george, 1636?-1723. 16 p. [s.n.], london : printed in the year, 1681. t.c. = thomas crisp. reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng 2004-11 tcp assigned for keying and markup 2004-12 apex covantage keyed and coded from proquest page images 2005-01 andrew kuster sampled and proofread 2005-01 andrew kuster text and markup reviewed and edited 2005-04 pfs batch review (qc) and xml conversion babel's builders unmasking themselves , as appears by the following paper from barbadoes , ( promoted by george for his party , and subscribed by eighty two of them . ) with a letter of g. f's , g. w's , &c. in answer thereunto ; and observations thereupon . also , a false prophecy of that lying prophet , solomon eccles . published for undeceiving the simple , and in abhorrence and detestation of the principle and practice contained in the said paper ; they being of an evil tendency , and contrary to the doctrine of christ and his apostles , or of any sincere-hearted protestants , or true christians this day . by t. c. thus saith the lord of hosts , hearken not unto the words of the prophets that prophesy unto you ; — they speak a vision of their own hearts , and not out of the mouth of the lord. jer. 23. 16. thy prophets have seen vain and foolish things for thee , and they have not discovered thine iniquity — but seen for thee false prophecies . lam. 2. 14. london , printed in the year , 1681. the preface . the intent of the publication of this ensuing paper and letter , &c. is not to reflect or reproach in general the people called quakers , or in contempt of their principle : for god hath a people among them , many of whom have long been reviled and falsly accused and slandered , because they have conscientiously refused to conform to prescriptions without conviction , and are therefore termed separates , stubborn , cains , judases , apostats , and what not , that may make them odious to honest people ? but this is to manifest the apostacy and innovasions of a few of them that are of the foxonian sect , which love preheminence , and term themselves the body and elders , and the church , and presume to give laws and orders to others to conform to , or else be accounted infidels , rebels , &c. when it is evident the cause of their rage against them ( they call separates , &c. ) is , because they will not rebel against the light in their own hearts : so it 's those that pretend themselves the church , elders , &c. that would cause the people to rebel , therefore may be said , they are like jeroboam the son of nebat , who made israel to sin . also g. f. &c. have manifested themselves to be lo here 's ( which christ commanded should not be gone after ) as appears by their letter herein , produced and pretended as a disowning that paper or judgment , but doth chiefly endeavour to stifle it from going abroad , because it manifests their confusion . and that g. f.'s &c. universal spirit they so often mention , is not that which peter had , acts 10. 24. which accepts all that fear god , and work righteousness , but they hedg up the way to acceptance with god , and leave no entrance , but by their forms of men and womens meetings ; contrary to christ , who said , i am the way , &c. also they ascribe that to their orders and meetings , which the scripture ascribes to christ. and g. f. &c. are so fond of proselytes to their orders and meetings , that notwithstanding this paper and judgment is so repugnant to their pretended foundation-principle , yet they give not a word of sharp reproof to it in all their letter ; as the apostle to the galatians , who hath bewitched you ? but they , instead thereof , give high commendations : therefore with sorrow it may be said , as formerly of literal jerusalem , so now of jerusalem from above , her adversaries are the chief , her enemies prevail ; and blindness is in part hapned to israel . this hath the lord suffered to come to pass , that no flesh should glory in his sight . therefore be humbled and fear before him , for their presuming that they are god's people , and that they have his wisdom and power with them , therefore they conclude what they do act as the body or church , is of god , and must stand as his will and counsel , and for want of his power ( which alone makes his people willing ) they fly to their pretended church-power and authority , and , saul-like , desire to have honour before the people ; but what power theirs is , on which they ground their authority to proceed against the dissenters from their prescribed forms of meetings , &c. hear isaac pennington's judgment , that power therefore in the church which spares the hypocrites ( who can easily comply with an outward conformity in worship without feeling an inward life and virtue ) but lights heavy on that which is tender and shy in matters of worship , that is not the true church-power , at best but a counterfeit of the true. the lord god preserve and deliver us from those of the spirit of gehazi , who falsly use the master's name , when he never sent them . even so , amen , saith t. crisp. at a quarterly meeting at ralph fretwell's house in barbadoes the 23d day of the tenth month , 1680. the sum of the testimony this day born amounts to this : that there is this day a choice to be made , viz. whether friends will cleave and abide unto the universal spirit of the living god , and each give up their whole concerns ; with which spirit the faithful have unity ? or , whether they will give up unto the judgment unto their own particular , or particulars only , with which the judgment general of the meeting have not urity ? after very many testimonies given , to the further opening of the question , the judgment underneath was written , being voluntarily subscribed unto by each particular of this meeting , or by their order their names were hereunto put . i desire to give up my whole concern , if required , both spiritual and temporal , unto the judgment of the spirit of god in the men and womens meetings : as believing it to be more according to the universal wisdom of god , than any particular measure in my self , or any particulars with which the men and women̄s meetings have not unity . subscribed by men 39. women 43. total 82. the party that sent the above-said , writes thus , viz. this paper hath been promoted in sundry other meetings since , and subscribed : some few have refused : in abhorrence whereof other perswasions have posted it . here follows the letter of g. f. &c. to the quarterly meeting at barbadoes touching the said paper ; whereby it may be seen how , and wherein they own or disown it . now dear friends , if this order or judgment should come into the hands of any apostates or opposers , they would make ill work with it , and say that we set up an arbitrary power over mens consciences and properties , and an implicit faith and submission , without inward conviction * ; and that we divided the measure of god in a particular , from the universal spirit of god in other particulars in men and womens meetings . and as for subscribing unto such an order or judgment , they would say , it was like the scots covenant ‖ ; and as tho the measure of the faith and spirit of god in themselves , was not agreeable to the universal spirit and faith in the men and womens meetings ; and that if they should go from the measure of faith and spirit of god in their own particulaers , and to give up both their spiritual and temporal concerns to the universal spirit in men and womens meetings . this would be the way to bring them all from the measure of the spirit in their own particulars . for how can the men and women in the universal spirit receive that which is not given up from the universal spirit : therefore all must be left to the universal spirit in their own measures thereof ; and as for the stubborn and wilfull , that are against men and womens meetings , the universal spirit cannot receive that . and all are to give up to the universal spirit of god in their own particulars , in which spirit they have unity and fellowship without outward subscription , and to be led by the same spirit to see their names written in heaven in this gospel-day of light and life , and this is and was the saints testimony in the new-covenant of light and life , and their heavenly subcription , which is above all outward subcriptions both among the jews and professors , for one ties them below , and the other ties them above . and for any to say they desire to give up their whole concerns both spiritual and temporal unto the judgment of the spirit of god in men and womens meetings , as believing it to be more according to the universal wisdom of god , than any particular measure in my self , or any particulars . now this would make the belief which is in the light , and the measure of the spirit in their own particulars , not one with the universal spirit in the said meetings . and as for those that the men and womens meetings in the universal spirit of god have not unity with , they are erred from their own measures of the spirit of god ; but the universal spirit of god has unity with the least measure now , as it was in the apostles days , who kept every one to their own measure ; which was both the great rule and line of the new creature in the believers and saints then , and so with that the universal spirit in the apostles and elders then had , and now have unity . and therefore , dear friends , we know your care and tenderness of truth , and that you aim at the best things * , and have had much to do with some loose spirits there : and therefore our desires are , that you would stop this paper from going any further , lest some should get copies of it , and spread amongst bad spirits ; and keep in the general tender spirit of god , that in love you may answer the measure of the spirit of god in them that are convinced by it , and in them that err from it . and the man of god must not strive , but be gentle towards all . and so concluding with the apostle's tender advice , 1 cor. 1. 10. now i beseech you , brethren , by the name of our lord jesus christ , that you all speak the same thing , and that there be no divisions amongst you , but that you be perfectly joined together in the same mind , and in the same judgment . and phil. 2. 2 , 3. fulfill you my joy ; that you be like-minded , having the same love , being of one accord , of one mind . let nothing be done through strife , or vain-glory , but in lowliness of mind let each esteem other better than themselves . and 1 pet. 3. 8. finally , be all of one mind , having compassion one of another , love as brethren : be pitiful , be ▪ courteous . now as for your subscription to an outward tie , be above such things ; forasmuch as you are manifestly declared to be the epistle of christ , written not with ink , but , with the spirit of the living god ; which spirit hath given you life , and will bring you to the city of the living god , the heavenly jerusalem , and to the general assembly and church of the first-born , which are written in heaven , &c. london the 20th of the 4th month , 1681. your dear friends and brethren in our lord jesus christ , in whom you have peace , life , and salvation . george fox . alex. parker . geo. whitehead . now by this letter of g. f. &c. they either condemn the aforesaid paper , or not : if they condemn it , then these three particular persons condemn the judgment of the universal spirit of god ( as they call it ) in the men and womens meetings : if they do not condemn it , then they fall in with them in contradiction to their first principles . but it is observed , that they rather dislike the wording it , than the matter of it , and would have it believed that those measures in particular persons which men and womens meetings have not unity with , they are erred from their own measures of the spirit of god , and are stubborn , wilful , and the like . thus do they condemn the conscientious refusers , and greatly magnify the authors of the said paper , and do fully assert their authority . as for their advising against such subscriptions , it may be observ'd that their reasons are , lest apostats or opposers ( as they call them ) should make ill work with it , and say such and such things as do clearly follow from it . not that these three men are against the substance or doctrine couched in the subscribed paper ; but they are afraid to give the world ( that which some have long seen ) such a clear instance of their apostacy from their former principles ; and their ambition in having all the quakers subject to them : for these men and womens meetings must do nothing which does not agree with the judgment of g. f. and his elders . let all sober men judg of the turnings and twinings that are to be discovered in these two papers , that from barbadoes , and that from london ; and how inconsistent they are with themselves , and their first principles . a● for the aforesaid paper from barbadoes , wherein is exprest the judgment of the quarterly meeting , i take it to be neither according to scripture , nor the principles of truth ! and first , for scripture ; by it you make void the new covenant , or law written in the heart . of which it is said , heb. 8. 11. they shall not need to teach every man his brother , saying , know the lord ; but all shall know me from the least to the greatest . and john 2. the anointing which you have received of him , abideth in you , you need not any man to teach you , but as that teacheth , &c. but your judgment contradicts these , ( viz. give up your whole concern , spiritual and temporal , if required , unto the spirit of god ( as you say ) in men and womens meetings , believing it to be more according to the universal wisdom of god , than any particular measure in your selves , &c. but the scripture saith , none know the things of god but the spirit of god. and how shall any one know what the meeting requires is according to the spirit of god , if not by a measure of it in themselves ? it is also said , if our heart condemn us , god is greater : but if that condemn us not , then have we confidence towards god. for if it please god to reveal any thing to any particular , and the general deny or disown it , then that particular must deny that revelation , and give up to the general . according to this doctrine i cannot see how the church should ever be restored out of the apostacy , unless god first reveal himself to the general ; which seems to be contrary to his way of manifestation to this very day : for what must john have done with his revelations and message to the asian churches , sardis and laodicea , who had a name to live , and were dead ? and said , they were rich , and encreased in goods , and wanted nothing . they thought well of themselves , and had but few names left , ( not the generality ) yet were mistaken , and apostatized , and reproved by a particular . now , according to your judgment , john , and the few names , ought to have given up to the general , and not to his particular revelation . also all the reformations since the apostacy , have been begun by particulars , and opposed and persecuted by the general ; therefore it is not , as you say , most agreeing to the wisdom of god , to cleave to the judgment of the general , but to the particular manifestation ; although the judgment general have not unity therewith . for if a particular may reprove the general , surely he ought to cleave to his particular measure for his own belief and practice , although the general have not unity therewith : for what is not of faith , is sin , much more what is contrary thereto . for if any meeting require any one to do or believe contrary to their own measure : whoever obeys them , becomes therein a servant to these persons or meetings ; for it is said , his servants ye are , whom ye obey . hereby you call such men , or meetings , your master , or father , which is contrary to christs command . o friends , strain not at gnats , and swallow such camels ! which the 82 seem to me to have done . secondly ; that it is against the principles of truth , is plain enough , and needs no proof : for by that we are taught to be guided by the manifestation of god's spirit in our hearts , to speak and act , as thereby instructed , and that the judgment of truth through a part of christ's members , cannot become a bond on others further than their understandings are illuminated thereby . these two positions the judgment aforesaid seems to contradict . also read e. b. & i. p's works , or any ancient friends , they all direct to the light in our own hearts or consciences , as the only and sufficient guide and leader ▪ but you not only contradict scripture , and friends testimonies , but have given such an unlimited power to meetings , and not contented to give that to men which never before was given , since protestantism , but to women also , in which the scripture is silent ; or what it says is rather against their having any power or rule , but to be subject . nay , this unlimited power was one of the heavy weights in the pope's yoke , that made it so uneasy to england in times of popery ; neither can i find that ever in england the pope , or any church , gained this point by all their stratagems , wars , &c. as you have granted , ( viz. spirituals and temporals . ) the christian state is said to be a glorious liberty , but your judgment makes them slaves and vassals , and will cause any understanding men to avoid submitting to such a church that hath so unlimited a power ; 't is much safer submitting to a church which makes the scripture their rule ; for there one may know what they may or can require of one , but yours ( after one hath given up spirituals , &c. ) may still require more without measure , if you pretend or stamp such requirings with the name of the universal spirit of god , as experience teacheth hath been too frequent . what is become of all our protesting fore-fathers , according to your judgment ? for you seem to have acquitted rome of all their blood , and yet they had not only the judgment of the generality of the church , but of the magistracy and law of the nation against them , which was of greater authority than your womens meetings , for which there is no precept , precedent , nor law , but against . i am ashamed that after all this light and knowledg pretended , any should make such a long stride towards rome , which now is very unseasonable ; for if but one more such , i know not but you may both too soon meet and imbrace each other . but if any say we mistake you , you do not give up to the meeting , but to the spirit of god , &c. but w. pen's address , &c. and other testimonies , i think answer that , viz. a man may falsly believe , as the true church believes : and if i believe only , because she believes , and not because i am convinced in my own understanding and conscience , my faith is false , tho hers be true . p. 146. also e. burrough saith , every one is to mind the teachings of the spirit of christ in himself , for to that he is to stand or fall . p. 852. now that which further aggravates and makes this judgment the worse , is , that it should come from such persons as g. f. &c. writes , the 82 subscribers to be , viz ▪ manifestly declared the epistle of christ , written with the spirit of the living god , which spirit hath given you life , and will bring you to the city of the living god , &c. high-grown christians , or g. f. &c. highly mistaken ! thus what you have done seems to be to the dishonour of truth , and contrary to what you once professed : for the sufficiency of light in your own hearts was that gospel you received , and they preached at first , for all to cleave to , and abide by , & give up to . but now to give up to the requirings of others , altho contrary to that ; what more like another gospel ? therefore i beseech you mind the exhortation , if we , or an angel from heaven bring any other gospel , than that you have received , let him be accursed . and avoid all such questions as these are , and the propounders thereof , for they are but foolish questions , yea , worse , and will gender to strife ; therefore let no men ( nor women especially ) rule over you , neither receive their traditions for doctrines , further than manifested by the truth in your own hearts , and in the scriptures . are ye so foolish as to believe that the requirings of men and womens meetings , without scripture-evidence , or manifestation by the light in your own hearts , can give you acceptance with god ? when as christ said to them that said they had prophesied , and cast out devils , and done many mighty works in his name , depart , i know you not , &c. and think you such unwarrantable requirings , and implicit giving up , can stand you in stead ? nay , this perswasion cometh not of god , but , as was prophesied in scripture , some shall arise from among your selves , speaking perverse things . remember from whence ye are fallen , and return to the measure of truth in your own selves , and arise and depart from such judgments , for fear it be fulfilled on you , as was said against some of old , when they knew god , they glorified him not as god ; they became vain in their imaginations , and their foolish hearts were darkned : therefore i pray be not so soon moved and tossed up and down by these windy , arbitrary and implicit judgments of men , who have mens persons and orders in admiration , because of advantage ; for such serve not christ but themselves : but mind the truth in your own hearts , and according , as the apostle said , let every one be fully perswaded in his own mind . you must answer for your selves to god , when it shall be said , who required these things at your hands ? will any men or women , or outward written orders , have greater force than moses and the prophets ? nay ; but as many as are led by the spirit of god are the sons of god ; this spirit , christ said he would send , should be in them . think me not your enemy , because i deal plainly with you : for it is in love to truth ( and abhorrence of arbitrary and unlimited power , and implicit , blind and unacceptable obedience ) that i write to you , desiring the lord may open your understandings to know his will , and what is acceptable ; and i recommend you to the spirit of grace in your own hearts , which is able through faith in christ , to preserve you blameless and harmless in this crooked generation ; to god alone be glory and dominion for ever . friends , mind the good sermon of christ on the mount ; also the sound exhortations in the epistles of paul and peter , &c. which , as in faith read and considered , may be helpful and useful to the man of god in words and works . forasmuch as the foregoing letter of g. f. &c. to barbadoes was produced , as a proof of their denial of the said paper , i have read it , and observe this therefrom , that they are more afraid of its publication , than ashamed of the matter ; and do more object the subscribing the paper , than owning the principle : as appears by their words , if it should come into the hands of opposers , &c. they would say we set up arbitrary power , and implicit faith , &c. which are the plain tendency thereof . but it is needful to know what they mean by the universal spirit , being that is so often mentioned . i take it to be the opinion or judgment of the ruling party ( or foxonians ) among the quakers ; because they exclude those who oppose their orders , as being apostats , and gone out from the universal spirit . also i take this spirit of theirs not to be the universal spirit of god , but a private selfish spirit of their own : because they say , as for the stubborn and wilfull that are against men and womens meetings , the universal spirit cannot receive that . now those they term stubborn , &c. are not against men and womens meetings , but differ about the form and power thereof ; they are only against women having meetings apart from the men , when they have no business requires it : not against them in cities , great towns and places where they live near together , and occasions require ; but only in counties where they live remote from each other , and have no business . also about the form of marriages , &c. for these persons , who they say are against meetings , do , and are willing to use them on necessary occasions . this is the state of the difference , and the case of those persons g. f. &c. terms apostats , bad spirits , &c. g. f. &c. say , the universal spirit cannot receive that . i shall shew by testimonies of other friends , that notwithstanding differences , yet christians ought to receive each other , and walk in love as brethren . e. burrough says , every one was to walk in that measure of truth they had attained to ; and notwithstanding their difference in judgment , whether in cases substantial or ceremonial , yet they were still to be in love and unity . p. 809. and every one to mind the teachings of the spirit in himself . hereby you may see that e. b. could receive in love , and walk in unity with such as differed in cases substantial : which is as high a difference as any about womens meetings . also w. pen says ( address to protestants , p. 70. ) i cannot see how such men can excuse themselves from great presumption , &c. who deny those persons to be members of christ's church , that in conscience refuse to subscribe any other draught than their lord hath given them . then how can g. f. &c. excuse themselves , who say , those that be against womens meetings the universal spirit cannot receive ? unless g. f. &c. prove that such dissenters have had their form of womens meetings from their lord. g. f. &c. must admit them members of christ's church , or prove they refuse that which the lord hath given them ; or else g. f. &c. are inexcusable , and condemnable by their own owned testimonies . also 2 pet. 1. 5. give all diligence thereunto : add to faith , vertue , knowledg , temperance , patience , godliness , brotherly-kindness , love : for if these things be in you , and abound , ye shall not be unfruitful , nor barren , &c. — wherefore give all diligence to make your calling and election sure : for if you do these things , ye shall never fail ; for an entrance shall be ministred unto you into the everlasting kingdom . now i appeal to any sober christian , whether all these qualifications may not be in one , and yet conscienciously dissent from a form of womens meetings , as used and ordered by g. f. if it can be , as i am sure it may be , that one may be so qualified and assisted by god's spirit , as to attain these vertues expressed by the apostle peter , and not comply with g. f's womens meetings ; then a sure entrance is made into the everlasting kingdom , and they are received by the universal spirit of god : therefore g. f's , &c. spirit , is not that of god , nor of e. b. or i. p. nor the spirit of christ and his apostles , for they said , judg not ; and that the tree was known by its fruit. but g. f. &c. will judge and condemn for evil , and gone from the spirit , although no evil fruit appears . also , where evil fruit does appear , as in this their judgment , yet he can say to them , because they own his form , and womens meetings , we know your care , and that you aim at the best things . so that to give up to his orders , tho contrary to their own measures , is by him termed the best things , and they are manifestly declared the epistle of christ , writ with the spirit of the living god , &c. whereby he seems to place more virtue and power in conforming to his orders of womens meetings , than in all faith and fruits of the spirit , expressed in the scripture . and where-ever g. f. mentions the universal spirit , i take him he means the spirit that set up these meetings , and persecutes all such who cannot for conscience sake conform to his womens meetings . now christ said , whatever ye would another should do to you , that do unto them : love thy neighbour as thy self , &c. this is the universal spirit , to desire no more liberty nor charity from another , than one would be content to allow them ; and impose no more on another , than one would have them impose on ones self . g. f. &c. once cried for liberty of conscience ; none must perform any worship , but taught and led thereinto by the light in their own hearts : but having gathered a people to themselves , now ( say they ) submit to your elders : and if not conform to his orders for conscience sake , then , wilful , stubborn , out of the universal spirit and truth , and all that is good , &c. also it appears that the subscribers of the paper , and g. f. &c. do differ ▪ for g. f. &c. say , this would make the belief which is in the light , and the measure of the spirit in their own particulars , not one with the universal spirit , &c. indeed so it does : for there be many that believe in the light , and measure of the spirit , and its sufficiency , not one with g. f's &c. imposing spirit , which he calls universal , but against it ; altho the true universal spirit of christ , and in all his , hath now , as formerly , unity with the least measure in any member , tho for conscience sake they may be of a differing apprehension in some things ; and therefore saith the apostle , he became all to all , weak , or strong ; and said , bear one anothers burdens , and bear one with another ; and therefore he condescended to baptize , and circumcise , to win over , and endeavoured the encrease of their faith and understandings ; not blind conformity before convincement , but said , if any be otherwise minded , god shall reveal , &c. as their faith increased , so should their obedience . the spirit , the apostle was in , could receive those that differed in judgment and practice in some things , and did not say they were erred from their measures ; and if against womens meetings , that the universal spirit could not receive them , but were careful not to offend the weak ; would deny themselves that which was lawful , for the benefit of the weak : therefore not of g. f's , &c. pretended universal spirit . now g. f. &c. letter is so jumbled together , seemingly disowning , and yet owning the paper too : but take them either ways ; if they disown , then that manifests a difference ; if they own it , then they plainly manifest themselves to be what the dissenting party have objected against them many years , ( only g. f. &c. have imperiously and wrongfully born them down ) viz. that they do in their actings contradict their principles and doctrine ; that is , they ( as the pharisees ) say , and do not : for it is evident by the whole scope of their letter , that they only are dissatisfied with the wording of it , and afraid of its publication , knowing they cannot justify it , and that it is that they have been charged for practising these many years , and for this cause many have and do dissent from them , whom they term , — gone from the power of god , and opposers of the order of the gospel : setters up of standards against truth : and many other names & marks of sons of perdition ; when they have nothing else against them , only not submitting to g. f.'s orders without conviction : for g. f , &c. do not at all contradict the principle , only the subscribing to it ; nor deny but their meetings have such power , or ought to be given up to , only would insinuate that it is done from the universal spirit of god : and all who do not so believe and act , the universal spirit cannot receive , &c. but all that fear god , beware of such men , who be thus given to change , and believe and act so contrary to what they say and pretend ; and notwithstanding the good words of the apostles in the latter end of g. f's letter , which be found ; and had they kept themselves to their primitive testimony and sound doctrine , as in scripture , there had not been this separation : but having followed the devices of their own heads , with fair words and speeches beguile the many simple ones ; but now their folly is made manifest , and that they have only a form of godliness , but deny the power thereof ; from such turn away . and it is better to be by such accounted separates , than for their favour to deprive your selves of the benefit of your own measures of light and life , according to which all shall be at last judged . what is here afore-wrote , is not as a full answer or detection of the depths of satan , and mystery of iniquity that is couched under , or lies hidden in this judgment asserted in the paper from barbadoes , and the seeming answer of dislike thereto , given by g. f. &c. but only as a mite from one , and according to present ability , to manifest his detestation of all such principles and practices . the aforesaid judgment being publickly read in gracechurch-street-meeting , with a protestation against it , that it would be printed unless disowned by them , and as a stop to the printing of the same , and in vindication of g. f , &c. this letter or answer was produced , which indeed is more subtilly worded , but denies not , nor disowns the principles therein , neither refuses nor denies to receive what is in that judgment given up to them ; but i doubt not but that there will be some of greater ability , who shall contribute much more to the uncovering her who hath long sat as a queen , and deceived many , yet says , i shall not see widowhood nor sorrow ; because her children are many and mighty , through the power they have received from that beast on which she rides , and will suffer none to buy nor sell in their market , but who receive her mark in their forehead or hand . for notwithstanding their judgment is such bare-faced popery , and so contrary to their pretended principles , yet observe how g. f. &c. treat the authors , viz. we know your care and tenderness for truth , and that you aim at the best things , and are manifestly declared the epistle of christ , written with the spirit of the living god , which will bring you to the city of the living god , &c. and not one reproof in all , only caution for fear of its publication , &c. but when we consider the names and terms which are given to others that profess the same faith , and agree in all things , except as aforesaid , viz. something about womens meetings , and some forms of marriages , &c. they for this consciencious forbearing to practise such things as they have no faith in , are termed apostats , departed from the truth , such as the universal spirit cannot receive , &c. by all which we may see how they would hedg up the way to god , and leave no door to come in by , but g. f's . forms ; nay , not only so , but tie up or limit god , that if he reveales any thing to any particular , he must give up all to the general , and if they have not unity with it , must cleave to the general against that particular measure of knowledg or manifestation in himself ; but i think hereby is plainly manifested , that there be such innovators as w. rogers hath mentioned in his book , viz. the christian quaker distinguished from the apostate and innovator , which title c. taylor says is notorious blasphemy . but hereby it not only appears that the title is proper , and no blasphemy : but also that there was just cause for w. r's ▪ writing that book ; for the cause that those , they call apostates , separate from them , is not out of any dislike or denial of the principles of truth ( altho they say all that oppose them be gone from truth ) but in opposition to their usurping authority over peoples consciences in religious matters , and requiring conformity to their orders , before , or without conviction . this is the chief cause of all their hard speeches , and false accusations against j. s. j. w. and those they term apostats and separates , and say , in the name of the lord they resolve to give battel where-ever they meet that spirit . but others are resolved in the spirit of the lamb not to bow to their image , having seen that they should , as they have done , manifested themselves to be what they are , even empty clouds . the lord open the understandings of all the simple-hearted among them , ( as i believe there be many ) and preserve all blameless and in love , that they may have no just cause to speak evil of you : but separate from such who have a form of godliness , and high swelling words of church-power and gospel-order ( which they have made to themselves , and are bowing to , even the work of their own hands , as appears by the fore-going and following lying prophecy of sol. eccles ) and have your minds girt up towards the lord , and your conversation as becomes the gospel , in meekness and fear , not terrified by their high swelling words ; and seeing the evil effects of forsaking the teaching of the lord by his spirit , to give up to men and womens meetings , and orders , beware lest you be carried away with the error of the wicked , and fall from your own stedfastness ; but endeavour to grow in grace , and in the knowledge of our lord jesus christ , to whom alone be obedience and glory for ever : which is the desire of my heart , as for my self , so for all that desire to follow the lord , and that we may be kept from idols . amicus veritati . here follows the false prophecy of s. e. taken out of his letter which he ( accompanied with two eminent friends and espousers of g. f. and his party ) delivered to j. s. who is still alive , notwithstanding his predicting the contrary several years ago . o john story , what hast thou done against the lord , & thy own soul ! thou hast divided the heritage of god ; and the good ordinances which christ jesus hath set up in his church hast thou contemned , especially womens preachings , and womens meetings ; therefore will the lord throw contempt upon thee ; and if thou dost not repent speedily , miserable will be thy end . o how hast thou lost thy place and dignity which thou had amongst the saints in light ! and now to be numbred amongst the rebellious ! if ever thou find mercy with the lord , go home to the north with speed , and break up the divided meetings , which thou and john wilkinson have been instrumental to divide from the body of the lord jesus christ. the anger of the lord is chiefly against thee ; and thou art bound with two bonds : for the church and brethren have bound thee on earth , and thou art surely bound in heaven ; and this is the testimony of jesus to thee , neither shalt thou be able to get from under these bonds , till thou art reconcil'd to the brethren . hast , o haste to the work above said , lest the wrath of the lord over-take thee before it be done , and be reconciled to george fox , who is god's friend , and the servant of the living god , and great apostle of jesus christ. — haste away to the north , for thy time is short , and go quickly thou and thy brother , if possible you may bring again to the body of jesus christ , those ye have scattered , lest their blood be required at your hands — arise quickly , and be going , for this is the word of the lord to thee , viz. that this year shalt thou ( john story ) die , because thou hast taught rebellion against the living god. 1st day of the 1st month , 1677. solomon eccles . reader , observe what this s. e. delivers in the name of the lord , viz. 1. their womens preachings and womens meetings are the good ordinances which christ hath set up in his church . 2. that being reconcil'd , ( i. e. submitting ) to g. f. &c. is the only way to find mercy with the lord. 3. g. f. &c. ( who call themselves the body of friends ) these he terms the body of jesus christ. 4. that great lye he delivered as the word of the lord , this year shalt thou ( john story ) die , 1677 , who was then very ill , and not like to live , but is now alive and well , altho above three years since . this is here inserted , that all who read or hear it , may fear , and beware of taking the name of the lord in vain , as these so frequently do , and of having mens persons in admiration ; as this s. e. and others have done by g. f. as appears by the titles they have given him , viz. one greater than moses : a prophet indeed , &c. it was said of christ , that he was in the world , and the world was made by him , and the world knew him not : so it may be said of this true prophet , whom john said he was not ; but thou shalt feel this prophet one day as heavy as a milstone upon thee , and altho the world knows him not , yet he is known . again , they stile g. f. the father of many nations , whose life hath reached through us thy children , even to the isles afar off ; whose being and habitation is in the power of the highest , in which thou rules and governs in righteousness , and thy kingdom is established in peace , and the encrease thereof is without end . these , and many more have been given him , which he hath received . now these things are covered , excused , or justified : but if any conscientiously dissent from their ceremonies , they shall be persecuted with rigour and false accusations . o was ever greater partiality , and respect of persons manifested from any pretending to christianity ! and if trees may be known by their fruits , these are evil ones : therefore , dear friends , come out from amongst them , be ye separate , and touch none of these unclean things : for such principles and practices are the brats of babylon ; and happy shall those be who dash them against the stones ; but , wo to them that give suck , nourish , or countenance them . the end . notes, typically marginal, from the original text notes for div a35006-e540 * what more true ? ‖ but g. f. g. w. &c. do not say so . * contrary to s. crisp , who said , the paper was not only ill worded , but he believed 't was ill meant what higher testimony can be given to the saints and servants of the most high god , than g. f. g. w. & a. p. give the authors and subscribers of this wicked and ungodly paper ? the quaker disarm'd, or, a true relation of a late publick dispute held at cambridge by three eminent quakers against one scholar of cambridge ; with a letter in defence of the ministry and against lay-preachers ; also several quæries proposed to the quakers to be answered if they can. smith, thomas, 1623 or 4-1661. this text is an enriched version of the tcp digital transcription a60564 of text r18877 in the english short title catalog (wing s4227). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 70 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a60564 wing s4227 estc r18877 12440041 ocm 12440041 62083 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a60564) transcribed from: (early english books online ; image set 62083) images scanned from microfilm: (early english books, 1641-1700 ; 298:9) the quaker disarm'd, or, a true relation of a late publick dispute held at cambridge by three eminent quakers against one scholar of cambridge ; with a letter in defence of the ministry and against lay-preachers ; also several quæries proposed to the quakers to be answered if they can. smith, thomas, 1623 or 4-1661. whitehead, george, 1636?-1723. allen, william, d. 1686. fox, george, 1624-1691. [32] p. printed by j.c. ..., london : 1659. the three quakers are george whitehead, william allen and george fox. they are disputing with thomas smith. attributed to thomas smith. cf. nuc pre-1956. reproduction of original in friends' library, london. imperfect: imprint date torn; film also lacks: questions propounded by george whitehead and george fox / richard blome. eng society of friends -england. a60564 r18877 (wing s4227). civilwar no the quaker disarm'd, or a true relation of a late publick dispute held at cambridge by three eminent quakers, against one scholar of cambrid smith, thomas 1659 13094 26 5 0 0 0 0 24 c the rate of 24 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 spi global keyed and coded from proquest page images 2003-06 john latta sampled and proofread 2003-06 john latta text and markup reviewed and edited 2003-08 pfs batch review (qc) and xml conversion the quaker disarm'd , or a true relation of a late publick dispute held at cambridge by three eminent quakers , against one scholar of cambridge . with a letter in defence of the ministry , and against lay-preachers . also several quaeries proposed to the quakers to be answered if they can . london , printed by i. c. and are sold neer the little north-door of s. pauls church . 1659. the preface before i set down the particulars of this dispute , it seems not amiss to premise ( as an introduction to it ) what passed between this scholar and the forementioned george whitehead before it . in may last this scholar walking over the palace yard about his necessary occasions , chanced to see a great multitude of people over against westminster hall compassed with souldiers in red coates . drawing near , he heard whitehead preaching against universities , learning , and tithes , and the clergy ; and askt some of the red-coates whether he might speak a word ? they answered they could not tell . whereupon he crowded up to whitehead and askt him the same question , who said no , no . another souldier that stood neer him , said , hold thy tongue or i le stop thy mouth . so the scholar held his peace , till w. had done his railing , against the priests . then the people cryed out with one voice , let the gentleman speak , let the gentleman speak . whereupon the scholar stood up , and used such arguments in few words against w. ( in answer to which , w. said nothing ; but another q. stood up and prayed ) that all the people showted . notwithstanding which the q. going on in his prayer , the people made an hideous shriek to disturbe him . the quakers all desired the s. to quiet them telling him they were his followers and sons of ishmael . at length the people ( seeing that none of the quakers would attempt to answer the scholars argument , desired him to come away ; lest the q. should do him a mischief . so he left the quakers , and with ●im came all the people , leaving a few souldiers and about a douzen quakers at their exercise . the day following , and severall dayes after the s. went to seek the quakers at the said house , but found none , and never yet heard that any of them met there since . but upon aug. 25. 1659. the same s. having been all the afternoon ( from one a clock till four or five ) in st. johns coll. library turning over arabick and other mss. returning home wearied his nearest way , unexpectedly saw the same whitehead preaching in the quakers common meeting-house . so he went in , desired leave to speak : and ( when whitehead had done ) confuted his doctrine . next day , considering how apt silly women were to be led away captive by such deceivers , he sent this following note to the major of cambridge , hoping in the conclusion to reclaim his wife , who is a quaker . whereas george whitehead preacher to the quakers in cambridge deliver'd in his sermon among them yesterday , 1. that they are not hereticks , and 2. that they teach no other doctrine but what abraham and christ taught ; and 3. afterwards said , that the scriptures are not the word of god . i am ready this day ( at any hour or place ) to prove the forementioned doctrines very false , and 2ly . to defend those 3 arguments that i urged against him yesterday , by showing that he neither did , nor can answer any thing to them : and 3ly . to prove by divers other arguments , that 't is a damnable sin for him ( or any such man ) to preach , and a damnable sin for any man or woman to hear him . t. s. chr. coll. aug. 25. 1659. hereupon the major sent for whitehead , who ( before him ) wrote down these following positions ; which he said he would defend against t. s. at what time , and place , the major should appoint . 1. that we called quakers do not open a door to damnable heresies . 2. that we called quakers are not hereticks : because 3. we do not teach any heresy , and 4. we walk not in the steps of hereticks . 5. that the bible is not the word . these things i will defend against the contrary affirmations of t. s. george whitehead . then he caused these three positions to be writ saying , he would defend them also . 6. the scriptures doth not say , if any man say he hath no sin he deceives himself . 7. i deny that this is truth [ if any man say he hath no sin he deceives himself ] as concerning the saints . 8. 't is not a damnable sin , for me or any such man to preach , and for any man or woman to hear us . on saturday night aug. 27. t. s. wondring that he heard nothing of the time and place of meeting , went to the major to ask what was resolved , who answered , that the aldermen were not willing it should be in the town-hall ; so that if there were any dispute at all , it must be in the quakers common meeting house , but that severall aldermen were not willing there should be any dispute , and that he himself would not advise t.s. to dispute . whereupon t. s. resolved not to dispute against the minde of the corporation . next day aug. 29. between 12 , and 1. a clock came this following summons to t. s. from w. friend , t. s. this is to certifie thee , that according to our agreement when i was with thee , i am willing to give thee a meeting . and seeing that no other place is appointed , i intend to be at our meeting place ( over against sidney colledge-gate this day about the 1. or 2d . hour in the afternoon . where i may expect thy appearance , according to thy promise to me , first to produce thy arguments , &c. subscribed g. whitehead . cambridge this 29th . of the 6th moneth . 59. superscribed for t. s. at that place called , &c. immediately the same person received another summons from mr. james alders beginning thus . sir , i was called this morning to mr. major , and there i was told that 't is the desire of the quakers to meet you , at their house of meeting ; they begin to think you are afraid to meet them , &c. notwithstanding these t. s. continued in his chamber , till a messenger came from mr. alders to tell him , that the quakers were met and reported that t. s. did not dare to come . thereupon he went and found g. fox preaching . esteeming it not lawfull to hear him , he left the room , but entred again , as soon as sermon was done . then there was some debate where t. s. should stand , and because the q. would suffer him to take no place but where he should be compassed with quakers ( as g. whitehead was also ) he stood where they appointed him . the dispute . as soon as t. s. had taken his place , g. w. made a long speech to tell the people the occasion of that dispute : and that the questions to be discussed were these . 1. whether it were a damnable sin for him to preach and 2. a damnable sin for any to hear him . and charging t. s. with folly for saying that whitehead was an heretick , and yet confessing that t. s. knew not all w's . opinions . t. s. interposed only this , mark the word all . i may truly say you hold heresies , if i know only some . when he had done . t. s. said thus good people ; you come not hither to hear sermons and speeches but a dispute . this man hath troubled you with a long discourse wherein he concludes that i must begin at the latter end ; which of what consequence it is , all you that have skil in any trade or science know as well as i. i shall not trouble you with many words , but ( in short ) shall only entreat you to hear him again , i le read to you his own paper . george whitehead is this your hand or is it not . w. i acknowledge it my writing . s. i le read his hand-writing , so t. s. read it ( as , t is set down before ) and then askt the people whether he should take the propositions in order as they were placed in whiteheads paper or not . who answering yea yea. he began thus . 1. that we called quakers do not open a door to damnable heresies . 2. that we called quakers are not hereticks . against this your first position i dispute thus . he that writ this book opens a door to damnable heresies ( holding forth a printed book in his hand , entituled ishmael and his mother cast out . ) you writ this book , therefore you open a door to damnable heresies . whitehead replyed , i deny it . s. what do you deny ? w. that you spoke last , i do not open a door to damnable heresies . s. that is my conclusion : you should deny one of the premises . here s. gave him the book to look on : and then askt him whether he were the author of that book or not ? w. i did not write it all : for there is somewhat scribled in it . s. true , here are some things writ on the back-side : i le charge you with nothing but what is printed . were you the author of all that is printed in this book ? your name is printed both in the beginning midst , and end of it . w. about three years ago i and four more writ it between us . s. i pray tell me plainly whether you l own it or not . if you l not own it all , then tell me what you will own , what not . otherwise when i have proved it a most wicked book , you may disown it , and so all my discourse fall to the ground . 't is no pleasure to me to speak , or this people to hear vain words . if you will not own it speak . but you may as well disown to morrow all that you say to day ( telling us that words are but wind ) if you disown that which you have printed and affixt your name so oft unto . w. well . i will own it , prove what thou canst. s. all papists open a door to damnable heresies . you who writ this book are a papist . therefore you who writ this book open a door to damnable heresies . fox , wisper'd ( but loud enough ) mark the major is vniversall . whereupon some of the people cryed , down with that black fellow that prompt's behind , but s. said , no let them alone . what do you answer ? w. i deny . i deny . s. what do you deny ? major or minor ? w. that you spoke last . s. repeated the argument again and w. denyed the conclusion . s. if you go on to deny my conclusions i shall do nothing but repeat my syllogismes : for my syllogism proves my conclusion . w. repeat it then . here w. allen a quaker interposed and made a speech to tell the people that he did not like this way of disputing and bid t.s. dispute plainly without logick and syllogismes , and vaine termes . s. whitehead was the first that mentiond major and minor , and used a syllogisme tother day to prove scripture was not the word of god fox said that the major was universall . it seemes they both understand well enough what belongs to a syllogisme . and i think i have not spoke a word which the meanest here doth not understand , and that this way of dispute is liked best by all : if not let them speak . people . t is very well , very well . we like this way of dispute best of all . s. my argument is this , all papists open a door to damnable heresies , you who writ this book are a papist , therefore you who writ this booke open a door to damnable heresies . alderman blackly . this s. doth nothing but say the same thing again and again . w. i am no papist . s. you deny my minor : which i prove thus . he who refuseth to take the oath of abjuration is a papist . he who writ this book refufuseth to take the oath of abjuration . therefore he who writ this book is a papist . w. i deny all popery . s. a papist will say so too . i might charge you with many popish doctrines ; but now i only ask whether you will take the oath of abjuration , or deny one of my propositions ? f. here fox who had interposed severall times before made a long discourse to prove that 't was unlawfull for a christian to swear . s. did let him run on to the end , and let w. speak after him . then askt whether any more of that party had ought else to say ? all being silent t. s. replied . s. i came not hither to dispute with fox or allen ; but since you are resolved to dispute three of you against one , i shall reply to you all ( yea if there were three hundred , if you speak but one at once ) which of my propositions do you deny major or minor ? for you must deny one unless you 'l grant the conclusion that he is a papist . f. prove that 't is lawfull to swear . s. that is another question : which i le prove at any seasonable time when ever you shall desire me : but this is no fit season ; for we must now stick close to the questions before us . people . yes do so . do so . here the majors wife entreated t. s. to lay aside whiteheads book and dispute from scripture . well quoth he i will for a while : so he gave the book to her , and taking a bible said . s. turn to 2 cor. 5.20 . where you have these words , now then we are embassadours for christ . from which words i prove that 't is an appropriate ministry ; proper to some only , not common to all : and therefore that every christian man and woman is not an embassadour of christ , as you g. w. told the people tother day . i frame my argument thus . he who pretends to be an embassadour of christ and hath no commission to show , but what all the damnable hereticks in the world do or may show , that man opens a door to damnable hereticks . but you pretend to be an embassadour of christ and have no commission to show , but what all the damnable hereticks in the world do or may show . therefore you open a door to damnable hereticks . w. i deny that , prove it . s. what do you deny ? w. i deny that i open a door to damnable heresie . here almost all the company laught , shouted , stamped and hissed . and the quakers asked t. s. if he was not ashamed of his followers . he answered , that none of them were his followers ; for he came alone , and brought not one with him : that it was their meeting-house , and therefore more likely to be their followers . so after s. ( at the quakers request ) had entreated the people to be quiet , he asked w. s. do you profess your self to be an embassador of christ , or do you not ? w. yea i do . s. then that you may understand my argument the better ( for i perceive you do not yet ken it ) i 'll illustrate it by a similitude . suppose we being not at peace with spain , twelve men should go hence to the king of that nation , and tell him that they are all sent embassadors to him from the parliament of england . he asks them for their commissions . one of them shows him his commission in parchment : and the other 11 tell him they have a commission , but he must beleeve them on their words for they cannot show it . every one of them exclaiming against this man who showes his commission , and against the other for counterfeits : crying aloud , that he himself , and he alone is the true embassador , though he have nothing to prove it by , more then the other ten false . in such a case would you not say that these 11 are knaves ? answer . w. and f. and all the rest stood still and said not a word . s. if it be an heinous sin for any man to pretend a commission from an earthly prince or parliament , when he hath none indeed to show , shall not his crime be incomparably more grievous , his condemnation unspeakably more dreadful , who pretends one from the king of heaven when he hath none to show ? w. i have a commission . s. show it . here w. stood mute : and the people said he was wont to call the clergie dumb dogs ; but now he was dumb himself . s. let us hear or see what your commission is . distinguish that commission which you say you have from that which all the damnable hereticks in the world do or may produce for themselves . here w. made a long speech to the people . to which s. replyed , s. you have told us a long storie , whereof i can make neither head nor foot . i am sure it concerns my argument no more then if you should tell us , they are now selling apples upon the market-hill . tell us , or show us what is your commission . w. i have my commission from christ . s. i do not well hear what you say ; but i think you told us of another commission the other day from that which you speak of now . w. i told you then , that i had it from the power of god , and now that i had it from christ . s. they differ . for moses had his commission from the power of god , yet had it not from christ : who gave no commission to any before the twelve apostles . fox . christ and the power of god are all one . s. well , we will not discuss any impertinent questions . whether they be one or not , you do not answer my argument . 't is this . he who pretends to be an embassador of christ , and hath no commission to show , but only a talk that he is sent from christ ; he hath none to show but what damnable hereticks do or may show . but you pretend to be an embassadour of christ , and have no , &c. w. did ever any heretick pretend a commission from christ ? s. yes dav. george , socinus , arius , and all the hereticks i ever read of . w. they could not prove it by the effects as i can ; that is , show the people that were converted by them . s. yes they could . arians converted a nation of infidels to christianity ( which is more then you pretend to ) and his opinions spread so far among them who before his time were orthodox , that in short time 't was said , all the world seemed arian . w. but did the hereticks live good lives ? s. 't is confessed by all the ancients that arius and his followers did , by st. austin that pelagius did : and i remember no sect-master that did not . if you have no commission to show but this , you see that all damnable hereticks do or may show the same : and so my conclusion remains firm , that you open a door to damnable heresy . w. no . i have proved my commission sufficiently , and you have brought nothing against it . s. let the people judge of that . you and i come not hither to be judges in our own cause . w. you should prove me an heretick : which you do not go about to do . s. i shall do that when i come at it . 't is the second question . we are not yet come so far ; we are yet but at the door of your house . i am proving that you open a door to let in hereticks . a man may , open the door of his house to let them in , and be none himself . w. i 'll prove that i am none my self , and that from scripture . s. you come hither to answer , and not to oppose ; but since ( contrary to the rules of dispute ) you resolve to do both at once , i 'll give you leave ; come let us hear your argument . w. 't is taken out of 2 pet. 2.1 , 2. but there were false prophets also among the people , even as there shall be false teachers among you ; who privily shall bring in damnable heresies , even denying the lord that bought them , and bring upon themselves swift destruction . s. ( mark destruction and damnable twice applied to heresie in one verse ) w. and many shall follow their pernicious wayes , by reason of whom the way of truth shall be evil spoken of . hence i prove that i am no heretick . observe here , hereticks are those who deny the lord that bought them ; i do not deny the lord that bought me ; therefore i am no heretick . s. i deny your major . all hereticks do not deny the lord that bought them . the apostle there instances in one sort of false teachers , the worst , who would even deny the lord . observe the word even : here is a special brand put upon them . it follows not hence that none are false prophets , none false teachers , or ( as you would have it ) none hereticks , but those who do deny the lord that bought them . prove that . prove your major . w. i have christ within me ; and therefore i do not deny the lord that bought me . s. you do not prove your major . i beleeve you do not understand my answer , i 'll explain it . suppose a man lying here sick unto death , will you prove that he is not sick at all , because he hath no plague-sore upon him , or hath no consumption : because he hath not this or that , or a third disease , therefore hath he none . there be many sorts of hereticks ( the apostle here mentions damnable heresies in the plural ) as there be of diseased persons . some deny the lord that bought them , others not . 'till not follow , that because you are not of one sort of these , therefore you be not of the other . prove your major if you can ; if not , give me leave to argue against you from this very text . whitehead , fox , and all the rest here stood silent . s. well , beloved , from this very text that he hath brought to prove he is no heretick , i will demonstrate ( which i am sorry that i must do , but you see he thrusts me upon it ) that this man is the most damnable heretick that ever was in the world ; and that since this epistle was first writ 't was never so litterally and plainly fulfill'd in any person as in him this day . [ here the people fecht a deep sigh . ] hear the words again , the two first verses . there were false prophets also , &c. i begin my argument from those very words you inlisted on , even denying the lord that bought them , the worst of hereticks . he that writ this book [ ishmael , &c. ] even denyes the lord that bought him . you writ this book . therefore you even deny the lord that bought you . w. i deny the major . s. i 'll read a few lines of it , and then prove my major ; you write this against mr. townsend minister of norwich . in your second page are these words , christopher atkinson , iames lancaster , george whitehead , and tho. simonds now in norwich goal for their errors and miscarriages — thee priest townsend — thou dreamer — thou deceiver — witch — o thou blinde guide , thou enemie of god — without christ and his knowledge , and in antichrist . w , is the word witch there ? s. thou wouldst bewitch the people with thy lies , p. 3. after these and many more such good words , he comes p. 10. to speak against the b. trinity , and hath this passage , p. 10. the three persons thou dreamest of ( speaking to mr. t. ) which thou wouldest divide out of one , like a conjurer , are all denyed , and thou shut up with them in perpetual darkness for the lake and the pit . here the multitude held up their hands and cryed god bless us ! s. see here he saith that he who asserts the three persons in the ever blessed trinity is a dreamer and a conjurer , and that that man shall be damned with that trinity . fox . we do not deny god therefore we are no hereticks . atheists deny god , therefore they are hereticks . s. this man will be opponent again . atheists are no hereticks . f. are not atheists hereticks . s. no . atheists are worse then hereticks ; but they are not hereticks . from these words in whiteheads book now read , i argue thus , he who denies the three persons in the b. trinity , and calls him dreamer and conjurer who asserts them , saying that a man who saith there be three persons in the trinity , shall be shut up with them in perpetuall darkness for the lake and the pit , that man is an heretick even denying the lord that bought him . but you g. whitehead deny the three persons in the blessed trinity , &c. fox here made very long discourse against the trinity . s. beloved you see i let him speak all he can say , i do not disturb them in their speaking as they do me , i am willing to hear him or any of them , speak all they can for themselves , but i confess it grieves me to hear them speak against the b. trinity , and i had far rather hear them talk of somewhat else then make declamations against almighty god . i answer , that nothing of this your speech is to the purpose . what do you answer to the argument ? i repeat it again . he who denies , &c. fox run on in another discourse against the three persons . s. i came not hither to hear you to repeat a deall of stuff out of paul beast [ who writ against the trinity . ] i came hither to dispute . if you l answer my argument , do . if not , say you cannot . f. prove that there be three persons . s. i will . f. but prove it out of scripture . s. i will so ( 1 iohn 5.7 . ) there be three that bare record in heaven ; the father , the word , and the spirit , and these three are one . f. prove that there be three persons . s. i will . allen . prove them to be three persons plainly without logicall termes and vain philosophy , that we may all understand thee . s. i will , if the father , son , and h. ghost , be three hee s , then they are three persons ; but they are three hees . f. what do you mean by three hee s ? s. three things that may be pointed at , he , and he , and he . f. i do not like that argument . s. i would fain give you an argument that you should like , are you three persons who dispute against me this day , or are you not ? f. yea we are three persons t is plain . s. give me now any argument that pleaseth you to prove it ; and by the very same argument i le prove that there be three persons in the b. trinity . f. we are in three places and therefore three persons . s. the father , son , and h. ghost , have been in three places , and therefore are three persons . at the baptisme of christ while jesus came up , the h. ghost came down ; in the same moment , one ascended out of the water , the other descended to the water , matt. 3.16 , 17. and jesus when he was baptized , went up straightway out of the water ; and loe the heavens were opened unto him , and he saw the h. spirit of god descending like a dove and lighting upon him . and loe a voice from heaven saying this is my beloved son in whom i am well pleased . in this verse is mention of god the father in heaven , god the son coming out of the water , and the h. ghost descending on this side heaven like a dove . f. prove there were three persons . s. i do it thus , if christ was coming up out of the water while the h. ghost was coming down to the water , then they were in severall places , but christ was coming up out of the waters , while the h. ghost was coming down to the water . therefore they were in severall places . f. they have not flesh and bones as we have . s. what then ? i did not promise to prove them to be men , or you to be angels or gods ; but them to be persons : like you only in personality . f. persons have flesh and blood as you see we have . s. i prove that all persons have not flesh and blood . if god should send this day three angels from heaven to prove the truth of christian religion against you , who deny it ; and one of them should stand at one end of your meeting house , another at the other end , and a third in the midst preaching . would you not say that these three angels were three persons ? yet they have not flesh and blood . speak , would you say they are three persons , or would you not ; all stood mute , at length one of them said that angels are not persons . s. till me what you mean by a person and i le prove that angels are persons . f. a person is a subsistence , we three are three different susistences . s. so are the father , son , and h. ghost , if they were in different places , they must needs be different subsistences . you see my argument stands firm , notwithstanding your objection i pass to another argument . he who denyes the bible to be the word of god , saying that to assert scripture to be the word of god , is one of the deceitfull imaginations which the priests of this generation have deceived the people with ; that man is an heretick ; but you deny the bible to be the word , and tell mr. townsend that to assert it , is one of the deceitfull imaginations which the priests of this generation have deceived the people with ; therefore you are an heretick , see here your own book , p. 1. lin. 1. in stead of answering this argument about the word of god , they started back to the former about the trinitie : and fox said f. they cannot be three persons because they were not visible in severall places , i can see that man , and he can see the other . s. if christ was man , and the h. ghost was in the form of a dove , then they were both seen . f. prove that they were seen in severall places . s. christ was seen when the h. ghost was not seen : therefore they both were seen in severall places , one in the water , the other out of it . f. prove that they were seen . s. if many beheld them both , and this their seeing was upon record ( we saw , and they who see it bare record , and we know that our record is true ) then they were seen . but many beheld them at once ; and this their sight was upon record . f. the h. ghost could not be seen . s. if he was in the form of a dove , then he could be seen : but he was in the form of a dove . f. not in the form of a dove , but he was in the likeness of a dove . whereat some laughing , he answered again that he was seen , but not visible . s. then he was visible and invisible . f. yea. s. then contradictions may be true at once , then you may be a quaker and no quaker , a papist and no papist , an heretick and no heretick . hereupon alderman blackly who is a quaker said to t. s. i think 't is time now to leave off . s. i think so too : when he saith contradictions may be true at once . f. i pray take notice all of you that this book [ ishmael and his mother cast out ] about which so much stir hath been , was not writ by me but by this man , pointing at g. whitehead . s. true , but you defended it , i came to dispute him , if i had known of your disputing i would have brought one of your books . the end . a letter sent to mr. e. of taft four miles from cambridge a year since , to which no answer hath been returned . sir , § 1. since you had not so much patience as to hear me t'other day , nor would suffer your daughters to tarry , i now make use of my first hour of leasure to write to you part of that which you might have heard me speak then : hoping that you and they ( whom i look on as having more breeding then any other his auditors that i saw ) will not believe him , whom his friends generally call the tinker , upon his bare word ; but like those noble bereans , acts 17.11 . with readiness of minde search the scripture whether those things were so . 2. i guess at the breeding of most of his followers by this passage ; one of the chief of them , viz. daniel angier ( who invites him to that town , entertains him in his house , lends him his barn for a meeting place ) when i charged him in that place with maintaining that god was a body , ( viz. that he had hands , feet , a face , &c. like one of us ) saying that he contradicted me in my churchyard , after i had preacht the contrary from iohn 4.24 . he told me plainly before all the people , when he saw his ring-leader t. would not defend it , that i lyed ; whereas my whole parish are ready to witness the truth of what i said . 3. but to the purpose , i shall in this paper follow that method which the t. commanded me ( though i desired the contrary ) shewing first his false doctrine , and then prove 't is a dangerous sin in him to preach ( as he did publikely , and in the people to hear him . 4. he said in his sermon that god would lay before us at the day of judgment 4 books , viz. the book of his remembrance , 2. the book of the creatures , 3. the book of the law of moses , 4. the book of the gospel . by the book of the creatures , he said , he meant this or that cup of bear , or pot of wine whereby a man is drunk , the timber in the wall , &c. 5. i answer , that 't is impossible god should set these ( this book ) before us at the day of judgement , because the scripture saith , 2. pet. 3.10 . that the earth , and the works therein shall be burnt up . if all these shall be burnt up , how shall they be laid before us , pots and cups , &c. had he said that the conscience should represent these things unto us , he had spoken sense , but he made the conscience a witness at that bar , and not a book . 6. when i told him that christians should not be judged at that day by the book of the creatures , but the gospel ; he answer'd that he did not take his auditory to be christians , but unbelievers , and in his sermon i heard him utter these words , i know that the most of you are unbeleevers . 7. formerly i have wondred that most of his followers were sad melancholly persons , not looking nor behaving themselves like other folk ; hereafter i shall never wonder , if i see or hear they are mad : for such speeches as these are dreadful and very uncharitable ; tending to no other end , but to make good people run out of their wits , if they have not more then to believe him . for i pray consider that an unbeleever is an infidel , that is , either a jew , or a turk , or a pagan or an atheist : persons who shall be damned as sure as that god is true , mar. 16.16 . with whom 't is unlawful for any christian to marry , 2 cor. 6.14 . now if this famous preacher should descend to particulars , come to you and your three children , and say to each singly , thou art a jew , and thou a turk , thou an atheist , and thou a pagan , i am confident you would be ready not only to say , but ( if urged ) to swear that he did you a world of wrong . and you cannot but think the rest of the company in that barn as ready to profess the same as you . 8. but supose most of them had been unbelievers , yet 't is impossible that he being a stranger , and having never seen half those faces before could know it . for nothing can be the object of any mans knowledge , but that which is as certain as any thing can be . 9. s. paul calls those saints , and beloved of god , to whom he wrote , he never called them unbelievers , though some of them were as bad as any of the people in your barn . see rom. 1.7 . 1 cor. 1.2 . 2 cor. 1.1 . ephes. 1.1 . phil. 1.1 . col. 1.2 . 10. and ( as i told him ) all the protestants beyond the seas call their auditors in their sermons , fideles , that is beleivers : and he is the first man that ever i read or heard of , who preacht among a company of people who were all baptized and professed christianity , and yet called them unbelievers or infidells . entreat him from me to consider that of our saviour , matt. 7.1 . judg not , that ye be not judged ; or that of st. paul which was the first place i urged against him , 1 cor. 13.1 . though i speak , with the tongue of men , and of angels , and have not charity , i am as sounding brass , or a tinkling cimball . 11. i askt him what scripture or reason he had to prove that christians are to be judged at the great day , not only by the gospell , but also the law . he cited iam. 2.12 . and said , that the law of moses , was there called , the law of liberty . i beseech you consult the place , and judg , you 'l finde that not the law , but the gospell is there meant , quite contrary to this mans purpose , which i would prove by the context , if i thought it worth the while . this same law is called the perfect law iam. 1.25 . now the law of moses is never termed the perfect law in the new testament , for it could not make the comers thereunto perfect , heb. 10.1 . but the gospell is termed liberty , gal. 5.1.13 . stand fast in the liberty , &c. you have been called unto liberty . by which name the law is no where called in all the holy scripture . for the more ample confutation of this his doctrine and exposition i pray read gall . 4. from the 19th . verse to the end of that chapter . 12. these and severall other strange passages in that little of his sermon that i heard ( with confuting whereof i shall not trouble you now , because my leasure is not much , and i intend this paper chiefly to a better purpose ) made me sadly think on that place of st. peter ( at the end of his 2d . epistle ) that there be some things in st. pauls epistles hard to be understood , which they that be unlearned , and unstable wrest , as they do other scriptures to their own destruction . 13. one of those hard places i take the tinkers text to be , 1 thes. 4.16 . which i did not know to be his text till next day : otherwise i should have told him that his sermon ( as far as i could hear my self , or gather by others ) did not come any nearer to that text then to those words , abraham begat isaac . 14. before i leave him let me mind you of two passages which he used to me severall times , and leave you to judg , whether he who spake those words often in that auditory can be a good christian , or a man in his right wits . first , he called me frequently fool , and giddy pated fellow , &c. concerning which , see matt. 5.22 . whosoever shall say to his brother racha ( t is a syriack word signifying giddy-pate ) shall be in danger of the councell and whosoever shall say thou fool , shall be in danger of hell fire . 15. hear what st. iames saith , 1.26 . if any man among you ( though he be a wandring preaching . tinker , for you must give me leave to call him so , till i know what other name he hath ) seem to be religious and bridle not his tongue , that mans religion is vain . i shall not take upon me to censure him . i told him that i had not called him any such name , nor did i think it fit , but i le entreat him to consider what st. iude saith 9.10 . that when michaell the archangell disputed with the devill about the body of moses he durst not bring against him a railing accusation , but said , the lord rebuke thee . so that if he had been an archangell , and i a devill , he should not have used me ( when he had nothing to answer ) as he did . michaell durst not — see what follows . these speak ●vill of those things which they know not , but what they know naturally , as br●●● beasts in those things they corrupt themselves . 16. this minds me of his 2d . passage which i before hinted , viz. his sayin● severall times that logick was hell bred and came from hell . a way ( quoth he ) to oxford with your hell bred logick . either this man knowes what logick is or he knowes not : if he knowes not what it is , and railes against it , he incurre● st. iudes censure speaking evill of those things which he knowes not , &c. and i must , entreat him to remember the sad words of 2 pet. 2.12 . that those who as naturall bruit beasts made to be taken and destroyed , speak evill of those things which they understand not , shall utterly perish in their own corruption , and shall receive the reward of unrighteousness . if he know what logick is , then he knowes t is a greek word which signifies rationall , rom. 12 , 1 , or rather the right way of arguing , which he reproved me for not knowing , in his first words to me . now to blame me for not knowing how to argue ; and at the same time ( almost in the same breath ) to blame me for discoursing logically , that is ( if he understand himself ) for knowing how to argue , is to speak contradictions . and he that will do so and defend it , is no fit man to be a preacher , nor to talk with any rationall man , much less to be followed by any wise person . 17. and i pray ask any man in the world that knowes what logick is , whether it doth not put a difference between a man , and a beast : which proposition i affirmed and he severall times denyed but would not let me prove it . he saying 't was sin that put the difference , whereas nothing but sin can turn him , ( who in one of his books , saith , if you would go to christ , go as filthy as you can ) or any other man into a beast . 18. i shall leave his logick , when i have told you , that i am ready to prove , whensoever you desire me , that christ used logick in every discourse in the gospell , and the apostles in every epistle ; and that without logick 't is impossible for any man to understand , much lesse to interpret , either the epistles , or gospells . 19. thus much briefly concerning the t 's errours publisht in the barn tother day , i could name more ( for he delivered much falsity in those few words that i heard ) but i hope this will suffice to let you see clearly , he is not such a true preacher as you have lately took him to be . for sure if you had not took him to be excellent , you would not have stood up in the barn severall times to defend him , and rebuke me , who offered not to speak a word till all where coming out . and if you had not done so , but would have had half the patience to have heard me as you had for the tinker , i would not have troubled you with this paper . without which ( as the case stands ) i know not how to perform that promise which you forced me to make before them all of satisfying you some other time ▪ 20. and now i proceed to the 2d . generall head which i promised to prove viz. that 't is a dangerous sin in him to preach , as he did , and in the people , to hear him . i argued to him thus ; to do that which god strictly forbids all holy men both under the old and new testament , is to commit a dangerous sins . but to preach publickly as he did being not ordained , is to do that which god ●rictly forbids all holy men both under the old and new testament , therefore the doing it is to commit a dangerous sin . 21. for the old testament , i proved that all gods people who were not ordained or consecrated to be priests , were forbid to meddle with any sacerdotall office , num. 18.22 , 23. ex. 28.1 . and as by these two places so by two examples of gods dreadfull judgment upon vzza and vzzia , who offended against this law . vzzia though he were a king ( and so you 'l say might take more upon him then any subject ) was withstood by the priests , and forbid to burn incense before the lord . while the censure was in his hand , the leprosy arose in his forehead , and continued there , as a brand upon him , as long as he had a day to live , 2 chron. 26.16 . &c vzza did but put forth his hand , to take hold of the ark , to stay it from falling , while the oxen shook it , and presently the anger of the lord was kindled against him , and god smote him dead upon the place , 2 sam 6.6 , 7. to which add the judgments that fell upon cora and his company , who for offering incense were swallowed up alive by the earth , num. 16.3.39 , 40 upon ieroboam and his family , who for setting up priests of the meanest of the ▪ people , who were not of the sons of levi , 1 kin. 12.13 . had those fearfull curses denounced against them , c. 14.10 . i will take away the remnant of the house of ieroboam , as a man takes away dung till it be all gone him that dyes of ieroboam in the city shall the dogs eat , and him that dyes in the field shall the fouls of the air eat , for the lord hath spoken it ▪ 22. for the new testament i urged heb. 5.4 . no man takes this office to himself , unless called of god as was aaron . for there be evangelical priests and altars , as well legal , which appeares , heb. 12.10 . and in many other places of that epistle . christ was faithfull in all his house , as was aaron , heb. 3.2 . and if he was so faithfull in his house , that is the church , then he appointed some to minister , as well as aaron did . as aaron made legal priests , so christ evangelical ministers . as aaron had an altar , circumcision , and the passover , so christ , the lords table , baptisme , and the eucharist . 23. when he ascended he gave some apostles , some prophets , some evangelists , some pastors and teachers , for the perfecting of the saints , for the work of the ministry , &c. till we all come in the unity of the faith ; that is , till the end of the world . he gave some pastors , therefore not all . every man may not take upon him to be a pastor , nor a prophet , because christ appointed onely some , eph. 4.11 . 24. nor is there any thing more evident in all the book of god , than that there ought to be a distinction of sheepheards and flocks , learners and teachers , some that are charged with the cure of souls , others that are charged to attend and obey , heb. 13.17 . some that are separated from the affaires of this life , that they may give themselves wholly to reading , 1 tim. 4.5 . to exhortation to doctrine , and therefore are to be partakers of other mens temporals , that others may be partakers of their spiritualls : others to plow , and sow , and harrow the ground , and use other lawfull trades , working with , their hands the thing that is good , that they may have to give to him that needeth . 25. i beseech you to lay aside passion , and consider some day when you retir● from your worldly affaires , whether it be possible , that that power which at fo●● severall times , upon four severall occasions , our blessed saviour did mentio● and give to the apostles , could expire with their persons . some things o● great concernment he mentions but once in all the scripture ( as upon wha● heads chiefly we shall be examined at the day of judgment and the speech tha● he will then make mat. 25.34 . ) and when he who was the wisdome of the father , names a thing not only four times , but upon four notable occasions , can you imagine that matter a trifle , and intended only for some very few years ? the thing which i mean , is the power not only of preaching the gospell , and administring the sacraments , but also of remitting , and retaining sins , which was mentioned by christ . 1. upon occasion of st. peters confessing him , promising , and foretelling that he would enstate it upon the apostles matt. 16.19 . 2ly . upon occasion of exemplifying that necessary truth , that the cheif end of christs coming into the world was to save that which was lost , matt. 18.11 . he speaks of the institution of this power as evidently instrumentall to that design , 3ly . immediately before his final departure out of this world , he enstated them initially in this ghostly power ioh. 20.21.22 . with significant ceremonies and important circumstances , saying , as , my father hath sent me , so send i you . he breathed on them and said , receive the h. ghost . lastly immediately after his ascention , sending the great promise of his father , luk. 24.49 . t is absurd to think that this power thus insisted on by christ , thus given to the apostles , was to expire with their persons ; especially considering that at his bestowing it on them , he promised to be with them , to the end of the world , matt. 28.20 . 26. i hope you l not wonder i mention this power which our saviour gave his ministers of remitting and retaining sins ; when i believe this very tinker arrogates it to himself , as well as the power to preach . for in the midst of our forementioned dispute about his false doctrines , he breaking out into very many impertinent di●erting questions ( as asking me when i was converted ? what were the signes ? ) at length he demanded what were the particular sins which i confessed to almighty god when i last received the body and blood of iesus christ ? as if i were bound to confesse my private sins , not only to him ( when , as i told him , god hath not made you my confessour ) but also to the meanest of all the vulgar in the country . 27. but to proceed . the apostle asks rom. 10.15 . how shall they preach unles they be sent ? he puts the question , as if he should say , what man in his wits can think it lawfull ? who that hath read one leafe either of the law or gospell ? 28. considering the examples not only of vzza , and vzzia , under the old testament , but in the new of matthias : who had been as well as any man else , a witness of the doctrine , and life , and miracles , of our b. saviour , yet was not by any thought fit to be termed an apostle till he had a speciall call to that office act , 1.23 . 29. 2ly . considering that ioseph sirnamed barsabas , was a witness to all this as well as matthias , yet never exercised the apostleship ( though it seems the church of christ esteemed him fit for it ) because he was not ordained thereto ; ●nymore then many others who where educated in the schole of christ as well ●s the best . 30. 3ly . considering that the most blessed iesus himself , the only begotten son of god , often profest that he came not without being sent io. 17.8.18 . nor preacht any thing , but what he heard , nor did any thing , but what he was commanded : and this in a time when there was confessedly very great necessity of reformation . and then with what face ( other then brazen ) can any man now justifie the doing these things of himself , who neither pretends that he is the son of god , nor yet that he seeth such a necessity of reformation . 31. lastly considering that not only those christians who lived neerest the times of our saviour ( who probably might know more of his institution than t is possible we at this distance should ) but all succeeding ages for 1600. years have had a clergy and a discipline ; certainly , sir , we have sins as great as any of them , the old sins to mortifie ( i heartily wish to god we had no new ones too , then unheard of ) and therefore certainly we stand in as much need of physicians as any of them did ; of all the blessed remedies and wholesome medicines against them , which our good god hath appointed . 32. i might adde many other places of scripture , as 2. cor. 5.19 . god hath reconciled us to himself by christ jesus and given to us the ministery of reconciliation . now then we are embassadours for christ . wherein i entreat you to observe that he saith , committed to us the ministry of reconcilation , here then is an appropriate ministry not common to all the vulgar . we are embassadours . t is limited to some few by vertue of a commission . all cannot be embassadours the church is a body , and all cannot be ears , or eyes , 1. cor. 12.14.15.16 . 33. but i must not omit the answer which your friend made to , rom. 10.15 . he said he was sent by the church of christ at bedford . to which i replyed . 1. that , that which he called the church of christ at bedford , could not send him , or give him power to preach , &c. because nothing can give that which it self hath not . that church consisting only of women and a few lay-men is not in indeed a church of christ ; none of them hath power to preach or administer the sacraments , and therefore none of them can give the tinker power to preach and administer the sacraments . 34. 2. the church of antioch was in all probability very numerous in those dayes when miracles were ordinary , and three thousand were converted in one place at one sermon : and yet in all the scripture you shall not find by any word , the least sign that those many people who were thus converted at antioch did joyn together in church-duties and ordinances ( as the lords supper , which the primitive and best christians received every day act. 2.42.46 . and the people of your town have not desired , as i hear , these fourteen years ) untill barnabas and paul had been with them . when these two who were ordained ministers of the word came unto them , then ( and not till then ) were the christians at antioch termed a church . act. 11. from . the 20th . verse to the 27th . 35 i confess 't is both lawful and laudable for private christians to endeavour the conversion of any that be indeed infidels or unbelievers to the truth of the gospel , or to teach children or servants the catechisme , &c. ( and if this tink●● had done no more , staid at bedford , and taught his family the lords prayer , the apostles creed , the ten commandments , and the doctrine of the sacraments , which things few of his followers in these parts can endure to hear of : or if he had followed s. pauls advice , 1 thes. 4.11 . studied to be quiet , and done his own business , i should have nothing to have said against him ) 't is lawful for private christians to do what they can to convert jews , or turks , or heathens , or atheists , that is , to prepare stones for the building of the church ( as the antient ecclesiastical stories tell us that frumentius and aedesius did in india , and the captive maid in iberia ) but after they be converted , after they are baptized , to unite these together and make up a building , to assemble them in an ecclesiastical bodie , to usurp the pulpit and that power which our saviour distributed , when he said all power is given to me both in heaven and earth , go ye therefore and preach : this is such a piece of presumption as we read not in the acts of the apostles ( nor in any other ecclesiastical story that i have seen ) that any of the primitive christians were ever guilty of . but all this your t. hath been guilty of , and much more . for he hath not only intruded into the pulpits in these parts , and caused the people of your town to hate their lawful minister , [ mr. iohn ellis sen . ] but ( as he told me ) encouraged them to proceed so far as to cudgel him , and break open the church doors by violence . i wonder what example or precept in the scripture he hath for this . when he hath read tit. 3.2 . i desire him to see his doom , 1 pet. 4.15 . where {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , ( that is one that thrusts himself in to preach in another mans parish against his consent ) is reckoned by the h. ghost among no honester men then a thief and a murderer . this will be a sad text for him , when the books shall be opened before him at the great judgement day . 36. and here i give you under my hand what i professed to the t 's face , that if i could see any reason to draw me out of the true ancient catholick and apostolick church into which i was baptized ( whereof the church of england is the soundest part , as i am ready to make appear against the papists , and all other new and old schismaticks and hereticks their confederates ) if i say , i could see any reason to draw me out of that church into your schisme , who encourage the tinker to preach , i see not what should stop me from running into the worst sect in the world ; from being an anabaptist , or ranter , or quaker , or antiscripturist , or what not . 37 give me leave to tell you a storie , ( you gave the tinker leave to tell you several of things done at bedford ) t is out of s. augustines notes on iohn 1.2 , 3. all things were made by him . s. austin saith , that a manichee & another being troubled with flies , and disputing , one of them said , he thought that our good god could not be the creator of such troublesome insects . why then replied the other , who made the bee which is somewhat bigger , and hath a sting ? he yielded that the devil made it . from a bee they proceeded to a locust , from a locust to a lizard , so to a bird , to a sheep , to an oxe , to an elephant , to a man . and thus was the silly man deluded into a perswasion that he himself was not gods creature . just such a dreadful conclusion do most of these people make , who think it lawful for a tinker , ( or a man not ordained ) to preach , are they not ready to pull down the church walls to mend the high wayes ? ( you know who desired it . ) to take the bells out of the steeple , and carry them in butter-panniers to london , and sell them , ( you know who did it . ) do they not cry that sacraments are needless , meer empty ceremonies ? preaching foolishness ? paul and barnabas , the sons of the prophets , bablers ? are they not ready to cry down faith for a fancy ? all clergie-men as limbs of antichrist ? devotion as an emasculating trick of machiavel . in a word if these men may prevail , down go presbyters as well as bishops , universities , schools , hospitals , all thoughts of god , all reverence to his word , and all that is holy . and instead of these , in rusheth carneades's philosophy , that gain is godliness : and then the poorest hireling in the town will soon have as much land as you , or your heir . for men will turn from being an orderly common-wealth to be a community of bears tygers , to delight in tearing and devouring each other ; from living in civil conversation , they come to joyn hands in that grand piracy , wherein the stronger swallow up the weaker , upon no other pretence of right or reason imaginable , but because they are the stronger : saying with the atheists , wisd. 2 . 1● . our strength is in the law of iustice , and that which is feeble is found to be nothing worth . 41. but i see this paper swells above the ordinary extent of a letter and therefore i shall draw to a conclusion , when i have spoke to one particular , which is the common talk of this county , viz. that one of your daughters being troubled in mind you sent for this tinker to quiet her conscience . 42. sr. i know you are a man of so much prudence , that if her or your temporall life were shaken with a palsy , or the title to a parcell of your visible estate questioned by some potent-man ; you would not think it enough to employ a cheap atturney or an ordinary agent , or send for some country dame to administer her kitchin physick , but the ablest counsellors and the skilfullest doctors should be posted to , and exceeding much wariness and diligent attendances made use of : and all thought little enough . for truly a mans life and health , and sometimes his estate is worth all this : and in some cases it needs it all . but then , i beseech you , do you beleeve your immortall soul ( for which jesus laid down his precious bloud ) the only triflle and toy about you ? are there not a thousand dangers , and a million of difficulties and innumerable possibilities of miscarriage ? and how then comes it to passe that you think a tinker or mean ignorant person can serve here ? if a man or woman , be sick saith st. iames 5.14 . let him send for the presbyters of the church and let them pray over him . 't is needfull certainly to have such guides ( st. iames knew which were best ) to steer the vessell when a stormy passion or a violent imagination ( despair or presumption ) transport a man , to awaken his reason , and quicken his devotion . 43. and truely considering how like beasts of the heard , men , both of high and low degree do live in this age , t is but reason that there should be a deal of retirement and initiation , industry and instruction to educate such a person , to tame the beast within him , to subjucate his lower soul , to enlighten his naturall and ●ctuate his spirituall powers , to clear his eyesight that he may have a plain prospect of those gaities which the worldling dotes on , and a true sense of the realities above to instruct his understanding and judgment that he may be able to resolve the many abstruce and intricate cases of conscience , to confute the infinit● company of impudent hereticks and gainsayers ( which st. paul notwithstandin● your anger looks upon as the preachers duty tit. 1.9 . ) to prepare him for so high and difficult an employment . 44. i would now use some arguments drawn from reason and common sense to prove t is unlawfull for this tinker to preach ; but supposing that you believe scriptures to be the word of god , i think such arguments needless . 45. remember that he who commits ieroboams sin , doth justly incur ieroboams punishment , and to hear such a person as ieroboam set up , is to commit ieroboams sin : for if such men had no hearers , no applauders , they would soon lay preaching aside ; to hear him then is to partake of his sin , which the apostle bids us beware of rev. 18.4 . eph. 5.7 . besides , he that hears such throwes his soul unnecessarily upon temptations and out of the promise of gods blessings , for no blesing is promised to any , but while he is doing that which god commands : now he commands us to hear our sheepheards io. 10.1 . to hear moses and the prophets , matt. 16.31 . and those that sit in moses chair , matt. 23.3 . but never commanded us to hear the lowest of the people , or men not ordained . to this i might add that the flock must be under an oversight . act. 18 . 23.-20.28 . 1 pet. 5.2 . 1 thes. 5.12 . heb. 13.17.24 . a mans own pastor hath a more speciall dispensation of the grace of god , eph. 3.2 . and a pastors more especial tye to his flock than another , argues that they are more especially tyed to him . he is appointed to feed them ; they therefore to hear him . 46. i shall commend you to the work of gods grace when i have entreated you to consider the words of our saviour , iohn . 10.5 . the sheep of christ will not hear the voice of a stranger , but will fly from him . the sheep here , are those who shall stand at the right hand of jesus in the day of judgment , mat. 25.33 . ( as the t. confessed when i urged this text against him ) and that by a stranger is meant an intruder into the sacerdotall office appears by comparing this place with , num. 16 . 40-1.51-3.10-18.7 . and with other texts where this word is interpreted to be one that is not a levite one not ordein'd by imposition of hands as the preachers were , not only in the first and best times of christianity , 1. tim. 4 15-5 . 22-2.22-3.10.6.13.14 . 2. tim. 1.6 . tit. 1.5 . but also ever since , in all places all ages till this . 47 and now , sir let me beseech you for gods sake , for christs sake , for his churches sake , for your reputation sake , for your childrens sake , for your countrys sake , for your own immortall souls sake , to consider these things sadly and seriously : not to think a tinker more infallible then the pu●● spouse of christ , the church of all ages mentioned in your creed , but to search the scriptures 〈◊〉 canon whereof you receive meerly upon the authority of that church and to foresee what will be 〈◊〉 sad consequence both to the souls and bodies and estates of you and your children in following 〈◊〉 strangers , entreating you to peruse also this enclosed printed paper against lay-preachers , i bes●●● the lord to give you and yours understanding in all things : remaining . your faithfull servan● in christ jesus , caucat . may . the examination and tryall of margaret fell and george fox (at the severall assizes held at lancaster the 14th and 16th days of the first moneth, 1663, and the 29th of the 6th moneth, 1664) for their obedience to christs command who saith, swear not at all also something in answer to bishop lancelot andrews sermon concerning swearing. fox, margaret askew fell, 1614-1702. 1664 approx. 64 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a38972 wing e3710 estc r20823 12117593 ocm 12117593 54376 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a38972) transcribed from: (early english books online ; image set 54376) images scanned from microfilm: (early english books, 1641-1700 ; 66:17) the examination and tryall of margaret fell and george fox (at the severall assizes held at lancaster the 14th and 16th days of the first moneth, 1663, and the 29th of the 6th moneth, 1664) for their obedience to christs command who saith, swear not at all also something in answer to bishop lancelot andrews sermon concerning swearing. fox, margaret askew fell, 1614-1702. fox, george, 1624-1691. 34 p. s.n.], [london : 1664. place of publication from wing. pages 3-6 are supplied in manuscript. reproduction of original in british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng andrewes, lancelot, 1555-1626. trials -england. 2000-00 tcp assigned for keying and markup 2001-08 apex covantage keyed and coded from proquest page images 2001-09 tcp staff (michigan) sampled and proofread 2001-09 tcp staff (michigan) text and markup reviewed and edited 2001-11 pfs batch review (qc) and xml conversion the examination and tryall of margaret fell and george fox ( at the severall assizes held at lancaster the 14th and 16th days of the first moneth 1663. and the 29th of the 6th moneth 1664. ) for their obedience to christs command who saith , swear not at all . also something in answear to bishop lancelot andrews sermon concerning swearing . thus have you made the commandment of god of none effect by your tradition , mat. 15. 6. printed in the year , 1664. owe allegiance and obedience to the king of kings christ jesus , who hath commanded me not to swear at all . judge . that is no answer , will you take the oa●h or will you not take it ? m. f. i say i owe allegiance and obedience unto christ jesus , who commands me not to swear . judge . i say unto you that 's no answer , will you take it or will you not take it ? m. f. if you should ask me never so often , i must answer to you the reason why i cannot take it , is because christ jesus hath commanded me not to swear at all , i owe my allegiance and obedience unto him . then one of the justices that committed her , said , mrs. fell you may with a good conscience . ( if you cannot take the oath ) put in security that you may have no more meetings at your house . m. f. wilt thou make that good , that i may with a safe conscience make an engagement to forbear meetings , for fear of losing my liberty and estate ; wilt not thou and you all here judge of me that it was for saving my estate and liberty that i did it , and do i not in this deny my testimony ; and would not this defile my conscience . judge . this is no answer , will you take the oath ? we must not spend time . m. f. i never took an oath in my life , i have spent my days thus far , and i never took an oath , i own allegiance to the king as he is king of england , but christ jesus is king of my conscience — then the clerk held out the book and bid her pull off her glove and lay her hand on the book . m. f. i never laid my hand on the book to swear in all my life , and i never was at this assize before , i was bred and born in this county and have led my life in it , and i was never at an assize before this time , and i bless the lord that i am here this day upon this account , to bear testimony to the truth . — then they asked her if she would have the oath read , she answered , i do not care if i never hear an oath read , for the land mourns because of oaths . judge . then the judge cryed take her away , then thy took her civilly away , and asked her if she would give security that she would have no more meetings . m. f. nay , i can give no such security , i have spoken enough for that . then george fox was called before judge twisden , being a prisoner the goaler brought him in . judge . what do you come into the court with your hat on , and then the goaler took it off . g. f. peace be amongst you all , ( and said ) the hat was not the honour that came down from god. judge . will you take the oath of allegiance george fox . g. f. i never took oath in my life . judge . will you swear or no ? g. f. christ commands we must not swear at all , and the apostle ; and whether must i obey god or man judge thee , i put it to thee . judge . i will not dispute with thee george fox , come read the oath to him , and so the oath was read , and when it was read , give him the book said they , and so a man that stood by him held up the book and said lay your hand on the book . g. f. give me the book in my ltand , which set them all a gazing , and as in a hope he would have sworn ; then when he got the book in his hand , he held up the book and said , this book commands me not to swear if it be a bible i will prove it ; and he saw it was a bible , and he held it up , and then they pluckt it forth of his hand again , and cryed will you swear , will you take the oath of allegiance yea or nay . g. f. my allegiance lies not in oaths , but in truth and faithfulness , for i honour all men , much more the king ; but christ saith i must not swear , the great propher , the saviour of the world , and the judge of the world , and thou sayest i must swear , whether must i obey christ or thee ; for it is in tenderness of conscience that i do not swear , in obedience to the command of christ and the apostle , and for his sake i suffer , and in obedience to his commands do i stand this day ; and we have the word of a king for tender consciences , besides his speeches and declarations at breda ; and dost thou own the king. judge . yes , i own the king. g. f. then why dost not thou own his speeches and declarations concerning tender consciences , to the which he replyed nothing but george said it is in obedience to christ the saviour of the world , the judge of the world , before whose judgment seat all men must be brought , that i do not swear , and am a man of a tender conscience , and then the judge stood up . judge . i will not be afraid of thee , thou speaks so loud thy voice drowns mine and the courts , i must call for three or four cryers to drown thy voice , thou hast good lung . g. f. i am a prisoner here this day for the lord jesus , that made heaven and earth , and for his sake do we suffer , and for him do i stand this day , and if my voice were five times louder , yet should i sound it out and lift it up for christs sake , for whose cause i stand this day before your judgment-seat , in obedience to christs commands , who commands not to swear , before whose judgment-seat you must all be brought , and give an account . judge . sirrah will you take the oath . g. f. i am none of thy sirrah , i am no sirrah , i am a christian , art thou a judge and sits there to give names to prisoners , thou ought not to give names to prisoners . judge . i am a christian too . g. f. then do christian works . judge . sirrah thou thinkest to frighten me with thy words , and looked aside , i am saying so again , g. f. i speak in love to thee , that doth not become a judge , thou oughtest to instruct a prisoner of the law and scriptures if he be ignorant and out of the way . judge . george fox , i speak in love to thee . g. f. love gives no names . judge . wilt thou swear , wilt thou take the oath yea or nay . g. f. as i said before , whether must i obey god or man judge ye , christ commands not to swear , and if thou , or ye , or any minister , or priest here will prove that ever christ or his apostles after they had forbidden swearing , commanded men should swear , i will swear , and several priests being there , yet not one did appear . judge . george fox will you swear or no. g. f. it is in obedience to christs commands i do not swear , and for his sake we suffer , and you are sensible enough of swearers , how they first swear one way then another , and if i could swear any oath at all upon any occasion , i should take that , but it is not denying oaths upon some occasion , but all oaths according to christs doctrine . judge . i am a servant to the king , and the king sent me not to dispute , but he sent me to put his laws in execution , wilt thou swear ? tender the oath of allegiance to him . g. f. if thou love the king , why dost thou break his word , and not own his declarations and speeches to tender consciences from breda , for i am a man of a tender conscience , for in obedience to christs commands i am not to swear . judge . then you will not swear , take him goaler . g. f. it is for christs sake i cannot swear , in obedience to his commands i suffer , and so the lord forgive you all . and so the mighty power of the lord god was over all . the appearance of m. f. the second time being the 16th day of the aforementioned moneth 1663 / 4. jud. 1. mrs. fell you stand here indicted by the statute , because you will not take the oath of allegiance , and i am here to inform you what the law provides for you in such a case , viz. first , if you confess to the indictment the judgment of a premunire is to pass upon you , secondly , if you plead you have liberty to traverse . thirdly , if you stand mute and say nothing at all , judgement will be passed against you , so see what you will chuse of those three ways . m. f. i am altogether ignorant of these things , for i had never the like occasion , so i desire to be informed by thee , which of them is the best for me , for i do not know , and so several about the court cryed , traveise , traverse . judge . if you will be advised by me put in your traverse , and so you have liberty untill the next assizes to answer your indictment . m. f. i had rather according to thy own proposal have a process , that i might have liberty untill the next assize , and then to put in a traverse . judge . your traverse is a process . m. f. may not i have a process , and put in my traverse the next assizes , i am informed that was the thing that thou intended that i should have . judge . you shall have it . m. f. that is all i desire . — then a clerk of the crown office stood up and whispered to the judge and said it was contrary to law , and said i must put in my traverse now . judge . i would do you all the favour i can , but you must enter your traverse now . m. f. i acknowledge thy favour and mercy , for thou hast shewn more mercy then my neighbours hath done , and i see what thou hast done for me , and what my neighbours have done against me ; and i know very well how to make a distinction , for they who have done this against me they have no reason for it . judge . i have done you no wrong , i found you here . m. f. i had not been here but by my neighbours . judge . what say you , are you willing to traverse . m. f. if i may not be permitted to have that which i desire ( that is ) longer time , i must be willing to traverse till the next assizes , and that upon this account , that i have something to inform thee of , which i did not speak on the last time when i was brought before thee : the justices which committed me , they told me they had express order from above , but they did not shew me the order , neither indeed did i ask them for it , but i heard since that they have given it out in the country that they had an order from the counsel , others said they had an order from the king. — the sheriff said there was express order ; and also justice fleeming said there was an order from the king and the counsel , so the country is incensed that i am some great enemy to the king , so i desire that i may have this order read , that i may know what my offence is that i may clear my self . judge . i will tell you what that order is , we have express order from the king to put all statutes and laws in execution , not only against you , but all other people , and against papists if they be complained of . m. f. will that order give the justices of peace power to fetch me from my own house , to tender me the oath . judge . mrs. we are all in love , if they had an order believe they had one . m. f. if they have one let them shew it , and then i can believe it . judge . come , come , enter the traverse . m. f. i had rather have had more time , that i might have informed the king concerning these things . judge . you may inform the king in half a years time , so now let us have your friend called up . then after she was gone down , the judge called her back again and said , if you will put in bail you may go home , and have your liberty till the next assizes , but you must not have such frequent meetings . m. f. i will rather lie where i am , for as , i told you before , i must keep my conscience clear for that i suffer . the 16th day of the same moneth g. f. was brought before the judge the second time , where he was a little oftended at his hat , being the last morning before he was to depart away , and not many people . judge . the judge he read a paper to him which was , whether he would submit , stand mute , or traverse , and so have judgment past ; he spake these and many more words so very sofily and in baste , that g. f. could not tell what he said . g. f. desired it might be traversed and tryed . judge . take him away , then i will have no more with him , take him away . g. f. well live in the fear of god and do justice . judge . why , have i not done you justice . g. f. that which thou hast done hath been against the command of christ. this with much more was spoken which could not be collected . and then g. f. was called up . the 29th day of the 6th moneth in the year 1664. at the assizes holden at lancaster , m. f. brought to the bar , the indictment read to the judge , come will you take the oath . m. f. there is a clause in the indictment , that the church-wardens informed of something which seemeth , that that should be the ground or first occasion of this indictment , i desire to know what that information was , and what the transgression was by which i come under this law. judge . mistress , we are not to despute that , you are here indicted , and you are here to answer , and to plead to your indictment . m. f. i am first to seek out the ground and the cause wherefore i am indicted , you have no law against me except i be a trangressour , the law is made for the lawless and trangressours , and except i be a transgressour ye have no law against me , neither ought you to have indicted me , for being that the church-wardens did inform , my question is , what matter of fact they did inform of , for i was sent for from my own house , from amongst my children and family , when i was about my outward occasions , when i was in no meeting , neither was it a meeting day ; therefore i desire to know what this first foundation or matter of fact was , for there is no law against the innocent and righteous , and if i be a transgressour let me know wherein . judge . you say well , the law is made for transgressours , but mistress do you go to church ? m. f. i do go to church , judge , what church , m. f. to the church of christ. judge . but do you go to church amongst other people , ye know what i mean. m. f. what dost thou call a church the house or the people , the house ye all know is wood and stone , but if thou call the people a church , to that i shall answer ; as for the church of england that now is , i was gathered unto the lords truth , unto which i now stand a witness before this church was a church , i was separated from the general worship of the nation , when there was another set up then that which is now , and was persecuted by that power that then was , and suffered much hardship , and would you have us now to deny our faith and our principles which we have suffered for so many years ; and would you now have us to turn from that which we have born witness of so many years , and turn to your church contrary to our conscience . judge . we spend time about those things , come to the matter in hand , what say ye to the oath and to the indictment ? m. f. i say this to the oath , as i have said in this place before now , christ jesus hath commanded me not to swear at all , and that is the only cause and no other ; the righteous judge of heaven and earth knoweth , before whose throne and justice ye must all appear one day , and his eyes sees us all and beholds us all at this present , and he hears and sees all our words and actions ; and therefore every one ought to be serious , for the place of judgment is weighty , and this i do testisie unto you here , where the lords eye beholds us all , that for the matter or substance of the oath , and the end for which it was intended ; i do own one part and denies the other , that is to say , i do own truth and faithfulness and obedrence to the king , and all his just and lawful demands and commands ; i do also deny all plotting , contrivings against the king , and all popish supremacy and conspiracy , and i can no more transgress against king charles in these things , then i can disobey christ jesus his commands , and by the same power and vertue of the same word , which hath commanded me not to swear at all , the same doth bind me in my conscience , that i can neither plot nor contrive against the king , nor do him nor no man upon the earth any wrong ; and i do not deny this oath only because it is the oath of allegiance , but i deny it because it is an oath , because christ jesus hath said i shall not swear at all , neither by heaven , nor by earth , nor any other oath ; and if i might gain the whole world for swearing an oath i could not , and what ever i have to lose this day for not swearing of an oath , i am willing to offer it up . judge . what say you to the indictment . m. f. what should i say , i am clear and innocent of the wronging any man upon the earth as my little child that stands by me here , and if any here have any thing to lay to my charge , let them come down and testifie it here before ye all ; and if i be clear and innocent you have no law against me : then colonel kirby and the sheriff whispered to the judge , and i looked up and spoke to colonel kirby , and said let us have no whispering , i will not have so many judges one of one side , and another of another , here is one judge that is to be judge , and the judge said no no i will not hear them ; and then i calsed to colonel kirby , and said if thou have any thing to lay to my charge , or to speak against me come come down here and testifie against me , and i said the judge represents the kings person and his power , and i own that . judge . jury take notice she doth not take the oath . m. f. this matter is weighty to me , whatsoever it is to you upon many accounts , and i would have the jury to take notice of it , and to consider seriously what they are going to do ; for i stand here before you upon the account of the loss of my liberty and my estate . secondly , i stand here in obeying christs commands , and so keeping my conscience clear , which if i obey this law and king charles commands i defile my conscience and transgresseth against christ jesus , who is the king of my conscience , and the cause and controversie in this matter , that you all are here to judge of this day , is betwixt christ jesus and king charles ; and i am his servant and witness this day , and this is his cause , and whatsoever i suffer it is for him , and so let him plead my cause when he pleafeth . and the judge said to the jury are ye all agreed have ye found it , and they said for the king. m. f. then spoke to the judge , and said , i have counsel to plead to my indictment , and he said he would clear them afterward in arrest of judgment ; so the court broke up that time , and after dinner when they came again , they intended to have called us at the first , and they had called g. f. out and was calling of me , and i stepped up to the bar and desired the judge that he would give us time till the next morning to bring in our reast of judgment , and the judge said at the first we should and i was stepping down to go my way , and the judge called me back again , and said mistress fell you wrote to me concerning your prisons that they are bad and rains in , and are not fit for people to lie in , and i answered , the sheriff doth know and hath been told of it several times ; and now it is raining if you will send to see at this present , you may see whether they be fit for people to lie in or no ; and colonel kirby stood up and spoke to the judge to excuse the sheriff , and the badness of the room , and i spoke to him and said if you were to lie in it your selves you would think it hard , but your minds is only in cruelty to commit others , as william kirby here hath done , who hath committed ten of our friends , and put them into a cold room where there was nothing but bare boards to lie on , where they have laid several nights , some of them old ancient men above threescore years of age , and known to be honest men in their country where they live , and when william kirby was asked why they might not have liberty to shift for themselves for beds , he answered and said they were to commit them to prison , but not to provide prisons for them ; and we asked him who should do it then , and he said the king : and then the judge spoke to him and said they should not do so , they should let them have prisons fit for men , with several more such like words ; and then at that time we were returned to our chambers again , the next day we were called about the 10th hour , and i stood up to the bar , and said i had counsel there and named them that the judge might assign them to speak , and i said i had two or three words to speak before them , and i said i did see all sorts of prisoners that did appear before the judge received mercy , what the law would afford them ; but we desired only to receive justice and law , and the judge said what are we hear for else ; so i stepped down and the lawyers spoke and shewed the judge severall errours , and defects , and places of contradiction , and confusion in the indictment ; at which the judge seemed to give ear to some of them , others he seemed to wave , but he made a pause and a stop , and seemed dissatisfied , and then called g. f. and so then when he came to plead , and bringing that by which his indictment was quite quenched , and then they put the oath to g. f. again the judge spoke to the lawyers , and said he would consider of those particulars they had spoken to , and he would speak to his brother twisden before he passed judgment upon me ; but if i do pass judgment you may have a writ of errour and the lawyers answered him again , will you pass a erroneous judgment my lord , so after they had called the grand jury , and tendered g. f. the oath again , they returned us to our chambers , and when they had drawn another indictment of g. f. and found it , they called us again in the afternoon , and g. f. pleaded to his indictment and entred his traverse , when he had done the judge spoke to me and said , if such a word had been in , which was not in mine , but it was in g. fs. ( and yet it was neither of those words , by which his indictment was quashed ; ) but if that had been in mine he said he would not have passed sentence , but being that it was not there he passed sentence of premunire , then i stood up and told him that he had said to my counsel , that i might have a writ of errour to reverse it , he said i should have what the law would afford me , so i said the lord forgive thee for what thou hast done , and this law was made for popish recusants , but ye pass sentence but on few of them . margaret fell. the last assizes holden at lancaster the 29th of the 6th moneth 1664. i george fox being called before the judge , was put amongst the fellons and murtherers , and there stood amongst them above two hours , the people , and the justices , and judge gazing upon me ; and there they tryed many things before the judge , and they called me to the bar , and then the judge causted me to be brought , and he then caused the jury to be called , and then he askt the justices whether they had tendered me the oath at the sessions , and they said they had , and the judge caused the book to be given to the justices for them to swear , they tendered me the oath according to the indictment , and some of them would have refused , and the judge said he would do it to take away occasion , that there might be no occasion ; and when the justices and jury was sworn , the judge askt me whether i had not refused to take the oath the last assize , and i said i never took an oath in my life , and christ the saviour and judge of the world saith swear not at all ; and the judge askt me whether or no i had not refused to take the oath the last assizes , and i answered , the words that i said to them was , that if they could prove either priest , or teacher , or justices , that after christ and the apostles had forbidden swearing , that afterwards they commanded that men should swear , i would swear . the judge said he was not at that time to dispute whether it was lawful to swear , but to enquire whether or no i did refuse to take the oath . georg. those things as concernining plotting and the popes forreign powers , &c. contained in that oath i utterly deny . the judge . said , i said well in that . george . i said to them again as before , that if they could prove that after christ and the apostle forbad swearing , that again they commanded to swear , i would swear , but christ and the apostle commanded not to swear , therefore i should shew forth christianity , for i am a christian. the judge askt me again , whether i had denyed the oath , what did i say ? george . what would thou have me to say , i have told thee before what i have said . the judge askt me if i would have those men to swear that i had taken the oath . geo. would thou have those men to swear that i have refused to take the oath , at which the court burst out into laughter ; i asked them if this court was a play-house , where is gravity , and sobriety , for that did not become them , and so the indictment being read , i told the judge i had something to speak to it ; & i askt him whether all the oath was not to be put into the indictment , and he said yes , why then said i here is ( pretended to be derived and his heirs and successours ) left out , and i askt him whether the oath was to be put to the kings subjects and he said yes . i answered , why am not i put in as a subject , but the word ( subject ) left out of the indictment which is in the oath , and so makes it not the same oath , jury take notice of it , but the judge said i must speak to the jury , at which words the judge read the oath , and found it was as i had said , so he stood up and said he could put the oath to me , or any man in the court , and so they began to be disturbed in themselves also the justices ; and there began to be a murmuring against the clerks , and the judge he got up and began to cover the errour , so i askt whether the last eleventh day of january the sessions was kept at lancaster , which they call munday , and whether or no the sessions was not on that they call tuesday the twelfth of january , all people take your almanacks , and see whether any oath was tendred , g. f. the 11th of january , whether the sessions was not upon the 12th and the clerks and people lookt their almanacks , and saw it was the 12th and the judge askt whether the 11th was not the first of the sessions , and they answered there was but one day , and it was the 12th and the judge said then it was a great mistake ; and then all the justices was struck , and some of them could have found in their hearts to have gone off , and said they had done it on purpose , and said what clerk did it , and a great stir was amongst them . and then i spoke to the jury how that they could not bring me in guilty according to that indictment , and the judge said i must not speak to the jury , but he would speak to them , and said they might bring me in guilty i denying the oath ; then i said what should you do with a form then , and do not go according to it , then you may throw the form away , and then i told the jury that it lay upon their consciences as they would answer the lord god before his judgment-seat , before whom all must be brought , and so the judge spoke to me , and said he would hear me afterwards any reasons that i could alledge wherefore he should not give judgment against me , and so he spoke to the jury , and i bid him do me justice and do justice , and so the jury brought in for the king guilty . and i told them then the justices had forsworn themselves and the jury both . and so they had small cause to laugh as they did a little before , and to say i was mad , and before i had brought forth my reasons i stood a little while , and the judge said he cannot dispute , but then the people said he is too cunning for them all , after i had brought forth my reasons , how contrary to their own indictment they had done and sworn , and brought me in guilty ; oh the envy , and rage , and malice , that was among them against me and lightness , but the lord confounded it all , that abundance of it was slain , and so i told them i was no lawyer , and the judge said he would hear me what i could alledge before he did give judgment , and so i cryed all people might see how they had forsworn themselves , and gone contrary to their own indictment , and so their envy and malice was wonderfully stopt , and so persently m. fell was called , who had a great deal of good service amongst them , and so the court broke up near the second hour , many more words was spoken concerning the truth . and so in the afternoon we were brought up to have sentence passed upon us , and so m. fell desired that judgment and sentence might be deferred till the next morning and we desired nothing but law and justice at his hands , for thieves had mercy , and i desired the judge to send some to see my prison being so bad , they would put no creature they had in it , it was so windy and rainy , and i told him that colonel kirby who was then on the bench said i should be lockt up , and no flesh alive should come at me , and most of the gentry of the country being gathered together , expecting to hear the sentence , but they were crost that time , so i was had away to my prison , and some justices with colonel kirby went up to see it , and when they came up in it they durst scarcely go in it , it was so bad , rainy , and windy , and the badness of the floor , and others that came up said it was a jakes house , i being removed out of the prison which i was in formerly , and so col. kirby said i should be removed from that place ere long , that i should be sent unto some fecurer place , for he spake to the judge in the court , saying , he knew that the justices would joyn with him , but the judge said after i have past sentence i will leave him to the jaylor and how i was not a fit man to be converst with , none should converse with me , and all the noise amongst the people was that i should be transported and so the next day towards the 11th hour we was called forth again to hear the sentence and judgement , but m. fell was called first before me to the bar , and there was some counsellours pleaded , and found many errours in her indectment , and so she was taken by , after the judge had acknowledged them , and then the judge askt what they could say to mine , and i was willing to let no man plead for me , but to speak to it my self and though m. fell had some that pleaded for her , yet she spoke as much her self as she would , and though they had the most envy against me , yet the most gross errours was found in mine , and before i came to the bar i was moved to pray , that the lord would confound their wickedness , and envy , and set his truth over all , and exalt his seed ; the thundering voice answered i have glorified thee , and will glorifie thee again , and i was so filled full of glory , that my head and ears was filled full of it ; and that when the trumpets sounded & the judges came up again , they all appeared as dead men under me , and so when i was to answer to the errours of the indictment , seeing that all the oath as he said himself was to be in , i told him there was many words of the oath left out , which was ( pretended to be derived , and his heirs and successours ) and i bid them look the oath and look the indictment , and they might see it , aud they did , and found it according to my words ; and i askt them whether the last assizes holden at lancaster was in the 15th year of the king , which was the 10th day of march , and they said nay it was the 16th year ; then said i look your indictment , and see whether or no it is not the 15th year , and then they were all of a fret both judge and justices , for it was the 15th in the indictment ; then the judge bid them look whether m. fells was so or no , and it was not so : i told them i had something else to speak concerning the indictment , but they said nay , i had spoken enough , so the indictment was thrown out , so i told them that they had small cause to laugh as they had done a little before , for they might see how the justices and the jury was sorsworn men , and so i bid him do me justice , and he said i should have law , and the judge said i was clear from all the former , and he started up in a rage and said but he would proffer the oath to me again ; i told him they had example enough for swearers and false swearers , both justices and jury yesterday before their faces , for i saw before mine eyes both justices and jury had forsworn themselves , who heard the indictment , and so he askt me whether i would take the oath , i bid him do me justice for my false imprisonment all this while . for what had i been prisoner all this while for , for i ought to be at liberty , then he said i was at liberty , but i will put the oath to you again : then i turned me about , and cryed all people take notice this is a snare , and all was mighty quiet , and all people was struck and astonisht , and he caused the grand-jury to be called , for he had called them before when i was there , when he saw they would be overthrown , and the jury would fain have been dismist , but he told them he could not dismiss them , for he had business for them , and they might be ready when he called them , and i felt his intent , that if i was freed he would come on again , so i lookt him in the face , and he was judged in himself , for he saw that i saw him , so he caused the oath to be read to me again , and caused the jury to be called , and then when the oath was read he askt me whether i would take the oath or no , and the jury standing by , i told him i never took oath in my life , and he bid them give me the book and i bid them give it me in my hand and i opened it , and he bid me swear , and i told him the book bid swear not at all , again he bid me swear , and i told him the book said i should not swear , and held it open to them , and said by the book i would prove that men should not swear . and if they would prove after christ and the apostle had forbidden swearing , that afterwards they commanded to swear , then i would swear , for i was a man of a tender conscience ; and if they had any sense of a tender conscience they would consider this , and the judge askt me whether i would take the oath , and bid them give me the book again , i told them ye give me the book to swear , and the book saith i should not swear at all ; and so you may prison the book , the judge said he would imprison george fox , i answered nay , you may prison the book , which saith swear not at all , and the sheriff and the judge said the angel swore in the revelations , i answered , i bring forth my first begotten son into the world saith god , let all the angels in heaven worship him , who saith swear not at all , and the judge said often he would not dispute , and so then i spoke much to the jury how that it was for christs sake , that which i did ; and therefore none of them to act contrary to that of god in their consciences , for before his judgment-seat they must all be brought , and for all those things contained in the oath , as plots and persecuting about religion , and the popes power , &c. i denyed them in my heart , and i am a christian , and shall shew forth christianity this day , and it is for christs sake that i stand for it is lotish shabim be coldabor , and they all gazed , and there was a great calm , and they took me away , but there was many more words both to the jury and to them . then in the afternoon we was called again , where i stood among the thieves a pretty while with my hat on , at the last the goaler took it off , and when i was called to the bar the jury brought in guilty for the king , and the judge askt me what i could say for my self . i bid them read the indictment , i would not answer to that i did not hear , and as they read , the judge bid them take heed it was not false again , and they read it so amazedly , that when they spoke to me i did scarcely understand what they said , and the judge askt me what i would plead , i told them i desired to have a copy of that indictment , and to have some time to answer to it , for the last i had but lately , and never heard it read but once , and then in the court , and so the judge askt me what time i would have , and i said till the next assizes , and the judge said i should , then he askt again what i would plead , i told him i was not guilty at all of denying swearing , swearing obstinately and wilfully , and those things contained in the oath as jesuitical plots , and forreign powers , &c. i utterly denyed them , and he said i said well in that , and the judge said the king was sworn , the parliament was sworn , and the justices and he was sworn , and the law was upheld by oaths ; i told them they had sufficient experience of mens swearing , had not the justices and jury forsworn themselves , and had they not read the book of martyrs , how many of the martyrs suffered because they could not swear , both in the ten persecutions , and in bonners days , and the judge said i would the laws were otherwise , then i said our yea is yea , and our nay nay all along ; and if we transgress our yea and nay let us suffer as they do that do break an oath , and so to deny swearing is not a new thing in obedience to christs command , and i said this we had sent to the king who said it was reasonable , and so after several more words i was had away to my chamber being ( as i was before ) to answer to the indictment , and so the truth and power of the lord god was glorious over all , and many spirits was crost grievously in their envy and malice . there was many things spoken both to judge , jury ; and people , which were too large to mention . and so the judge told margaret fell her sentence , and i lie upon a new indictment . g. f. something in answer to bishop lancelot andrews sermon concerning swearing , being one of his sermons upon the third commandment , the place that he trea●s upon is in jer. the 4th the words are these : and thou shalt swear the lord liveth in truth , in judgment , and righteousness . and further , to prove the lawfulness of swearing , he brings deut. 6.13 . isa. 45.23 . — psal. 63. and last ver . and how abraham sware . gen. 21.24 . and isack sware , gen. 26.31 . and jacob sware . 31.33 . and abrahams servant sware , gen. 21.24 . and gen. 24.3 . & numb 30.3 . which saith he , an oath is to the lifting up of a burthen as to the entring of a bond. first , he saith an oath is to be used in solemn matters , and he brings these scriptures following out of the old testament to prove it , psal. 144.8 . numb . 30.3 . psal. 119.106 . psal. 15.15 . chron. 2.36,9 . ezek. 17.12 . psal. 110.4 . psal. 89.35 . kings 1.22,16 . lev. 5.1.1 chron. 15.15 . gen. 24.3 & 47.29 . secondly , for the nature of an oath he quotes 119. psal. 9 ver . & numb . 10. and last ver . thirdly , he speaks of the manner of an oath , and produceth for confirmation these scriptures following , deut. 12.8 . numk . 5.18 dan. 12.7 . rev. 10.5 . kings 1.8,31 . exod. 22.8 . — neh. 5.12 . numb . 5.19 prov. 29.24 . judg. 17.2 . lev. 5.1 . sam. 1.3,27 . kings 1.22,16 . gen. 25.33 . kings 1.1.43 . jer. 18.8 . first , as for all the above mentioned scriptures which he hath quoted in the time of the law , and before the law , and the angels swearing in the revelations , do not prove that christians may swear ; and we do grant ye the time before the law men did swear , and also the angel swore , but christ is come the first begotten whom god hath brought forth into the world , and saith , let all the angels worship him ; and this is my beloved son hear ye him saith god : and christ saith how that in the old time men was to perform their oaths to the lord , these were their true oaths which they were to perform and they were not to swear falsly , but to perform their oath to the lord ; so here christ in his doctrine lets them see the false oaths and the true oaths in the old time , and that was the true oath to swear by the lord , and to swear the lord liveth : and every tongue should swear , and abraham , and isaack , and jacob , and joseph , and the prophets sware , but christ is the end of the prophets , and doth fulfil the law , & reigns over the house of jacob , & joseph , & before abraham was , i am saith christ ; and so though they sware before the law and under the law , and the angel in the revelations sware , & the angel that sware sware by the lord as the oath was in the time of the law , and before the law , and this was the oath that christ minds them on in his doctrine here , that they were to perform to the lord , yet now mark his doctrine , which he himself lays down and commands , but i say unto you now swear not at all , &c. matthew 5.24 . in the hebrew language it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let your communication be yea , yea , nay , nay , whatsoever is more then these cometh of evil ; in the hebrew its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and further proof , see how jamse lived in the same doctrine and practice , and held it forth to the 12 tribes which was the jews , who had the oath of god , and was to swear in the time of the law ; see his general epistle in the 5th chap. and also speaking in the second chapter of such as drove them before the judgment-seat , but in the 5th chapter this is his command above all things , my brethren swear not at all , neither by heaven nor by the earth , in the greek its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this you may call creatures or made things : but mark james goes further , and faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — nor by any other oath , but let your yea , be yea , and your nay , be nay , lest you fall into condemnation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mark the danger now , and whether we have not ground enough in the fear of the lord god to obey christs commands and the apostles doctrines , lest we fall into condemnation an● evil , we have set some words down in the greek tongue , that those it most concerns may see the original , but the spirit is ours , and the commands of christ , and the apostles doctrine to be obeyed in what tongue soever it be written in , but we would query the thing with any , whether the apostle james who wrote to jews and not to gentiles , did not write in the hebrew tongue and not in greek , and if so , then his words to them in this particular are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pricks , points , and accents , and the plain and naked interpretation of the hebrew word we have left for them it most concerns to adde . secondly , as for all the scriptures he brings against rash swearing , and false swearing , it would rejoyce our hearts to have the priests do that , and the magistrates punish it for a couple of railing priests come the other day and sware before our faces lightly and vainly , and justifyed it when they had done ; it would become magistrates and them better if they did not suffer an oath to be heard in the towns , or markets , or ale-houses , or streets , you that have power , not to suffer those things ; for you would have work enough to restrain such things , and such persons , and not to fall upon the innocent which in obedience to christs commands and the apostles doctrine cannot swear for conscience sake : for imprisoning such emboldens people to swear , and would it not be better for people , and would ye not shew forth more christianity to keep to yea and to nay in all their communications according to christs commands and the apostles doctrine . thirdly , there was bond in the old time by oath , but christ he looses from the bonds and brings to peace and liberty , and makes free , and saith , swear not at all : and so though we be in outward bonds , it is for christ jesus sake , and the word of god is not bound . fourthly , and though moses sware in the time of the law , and abrahams servants sware , yet christ the son saith , swear not at all and we are to hear him in all things the great prophet . fifthly , and as for the ceremonies of the oaths , christ is the substance of all ceremonies , that saith , swear not at all . sixthly , and though david sware , he that david called lord saith , swear not at all , and he is upon his throne . seventhly , and where he saith , thou shall swear by the lord , and swear the lord liveth , they were not to swear by them that were no gods , nor creatures , nor by the earth , nor by heaven , or by the hand , or by jerusalem ; now what are the oaths that all christendom swears , both papists and protestants ? whether it be the oath that was amongst the jews , and whether or no they practise the oath that they do now , and whether or no is that ceremony now used , if not , when did god alter it ; where about in scripture , and in what place of scripture is it that he sets this way and ceremony of swearing in christendom , both amongst papists and protestants , which is to swear by the book , and by the evangelists ? is this beyond the jews swearing , by the city , or by head , or by the temple which christ forbid , and not only those oaths , but the oath of god , which the jews was to swear by , answer these things . eightly , and as for zedekiahs oath to nebuchadnezar , and josephs oath to pharaoh , this was in the time that oaths were to be performed amongst the jews and patriarchs , and what is this to christs doctrine which forbids oaths , which oaths was before christ came . 9thly , and as for the oath of supremacy & the other , it is to acknowledge the king of eng. and allegiance to him , which things hath been manifest and practised by us , but not by such as sware allegiance to the kings father , and swore the one way and the other way , and hast not thou and many of you taken the oath against him , and such as have sworn one while for him , and another while against him ; how are they in allegiance to him that swears one way and another way ? and cannot there be in truth and faithfulness allegiance to the king without swearing ? for now how should we stand in allegiance to christ if we did not obey his commands the king of kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he commands us not to swear , but keep to yea and nay , and one of his great embassadours to nations that went with his message to the twelve tribes saith , above all things my brethren swear not at all , lest you fall into condemna●ion . tenthly , there were two states of oaths , the one was that people was to perform to the lord and swear , and the other was that god sware by himself concerning his son christ jesus , which when he came who fulfilled gods oath , he ended the other oath and saith , swear not at all , and calls the first oath the old time ; he fulfilled the truth , and let them see how in the time of the law false oaths were forbidden in the old time , and heathenish oaths were forbidden in the time of the law , for they were not to swear by baal , but they were to perform their oaths to the lord , which christ saith unto them , swear not at all , and so he ended that oath ; so there is no oaths before the fall , and there is no oaths in the restauration again by christ jesus but yea and nay , according to his doctrine , but amongst moses and the prophets , and in the old time before moses and the prophets men did swear , as abraham and isaack , &c. but he the great prophet is come that is to be heard in all things , and he the oath of god christ jesus stands and remains . eleventhly , the apostles speaking to the hebrews , swearing by a greater which was an end of controversie and strife amongst them , he brought this as a similitude , not that the hebrews should swear , for if he had , he had contradicted james which wrote to the twelve tribes his doctrine to them , which were hebrews , but he brought it as a similitude , that the oath which men swear by the greater ended strife ; but god not finding a greater then himself , he sware concerning his son which is christ , who ends the strife , who destroys the devil and his works , the author of strife ; for the oath in the time of the law ended the strife , but we see oaths now adays begins it , and why , the matter is because in christ jesus men do not live , who is the peace and gods oath . twelfthly , where as the bishop saith , that they hold in divinity that to swear of and by it self considered , is an act forbidden no less then to kill &c. ans. in the time of the law they killed and swore , but christ saith , swear not at all , and also he saith , love enemies ; and how do these agree to kill and to love enemies , and love one another , and if one strike thee on the one cheek turn the other to him . and this paralleling the magistrates executing justice upon malefactors ; as he that sheddeth mans blood , by man shall his blood be shed again : is not a paralleling with christs doctrine , who saith , swear not at all , for that may be done by witnesses , without oath , as thou maist read the scriptures in the old time , when oaths were denyed in the primitive time among the primitive christians , who were in christs doctrine , thou maist read how they did things by witnesses , as the apostle speaks in the mouth of two or three witnesses , &c. which place he instances of what was done in the time of the law , which was a statute of judgment among the jews , whosoever killeth any person , the murtherer shall be put to death by the mouth of witnesses , &c. but no oaths are mentioned here , num. 35. 30. with heb. 10. 28 read that throughout , and also deut. 19. 15. & 1 king. 21. 10. &c and many more scriptures might be alledged which you that have read scriptures are not ignorant of . now for the practice amongst the saints , see mat. 18. 16. christ who bids them keep to yea and nay , in that place lays down a practise to be used amongst them in matter of fault and transgression how it should be ended by two or three witnesses , read the words that in the mouth of two or three witnesses every word shall be established , and what dost thou think that he would order them to swear , who had once forbidden it ? and read the 8. chap. of john and 17. ver . and we do not find that the witnesses againstchrist that he should speak blasphemy , mat. 26. 65. that they did swear , and also you may see in acts 6. 11 , 12 , 13. how they that were hired against stephen , no mention is made of their swearing , moreover you may see in 2 cor. 13. 1. the speech of the apostle amongst the saints , how he tells them of of his coming unto them in the mouth of two or three witnesses ; he doth not tell that he is coming to them with oaths in their mouths , mark , the apostle was an elder and had care of the churches . — and again the apostle that writes to tim. a bishop , an overseer of the churches , saith he , against an elder receive not an accusation , but before two or three witnesses . now he doth not say before two or three men that swears , for if he had he would have contradicted christs doctrine and james , 1 tim. 5. 19. & 2 tim. 2. saith the apostle to tim. the bishop , the things that thou hast heard of me amongst many witnesses , the same commit to faithful men who shall be able to teach others also . now he received this by witnesses , not by oath , and he was to commit it and not by oaths , and were not these the things that the whole church came to be ordered by ? and this was amongst the christians in the primitive times when oaths were ended , and many more things might be alledged which were two tedious for you to read . thirteenthly , and whereas he brings that objection of the anabaptists , which is that it standeth not with christian profession , but was tollerated as an imperfect thing under the law . ans. which objection of theirs we do not own , as we do not own the bishop for swearing ; for it was the way of the lord , and the way of the lord was perfect , and the commandment for swearing was good in it self , untill the time of christ who is perfect that ends the law , and people must live in him christ jesus and walk in him that saith , swear not at all , that ends the oath , and is the oath of god ; dost thou not read of a people in the galatians and romans that was turned back into the law , from the law of the spirit , and the apostle told them he that broke one point was guilty of all , and he brought them to the law of love which fulfilled the law . fourteenthly , and as for all the scriptures the bishop brings to prove that the christians sware in the primitive time they are nothing to the purpose , though the bishop say that christ admits of some swearing , which both his own words and the apostles contradicts ; christs words are , swear not at all ; and the apostles are above all things , &c. — and so he goes on and lets them see what was in the law , committing adultery was forbid under the law , but in the time of christ looking upon a woman and lusting after her was committing adultery . — and he sets forth in the justice of the law an eye for an eye , and a tooth for a tooth , and shews how that in the time of the law thou shalt not kill , and whosoever shall kill shall be in danger of judgment , but i say unto you , that whosoever shall be angry with his brother without cause shall be in danger of judgment ; and so he tells both swearing and killing to be in the old time , and said except the righteousness exceed the righteousness of the scribes and pharisees you shall in no wise enter into the kingdom of heaven . fifteenthly , and as to that of the apostle speaking in the 1 thes. 2. god was his witness that he did not make covetousness his cloak . answ. it were well if the priests could say so now , but this doth not prove that he swore , and there are many men that takes man to be his witness ; and that is not an oath , surely is it ? thou understands that ? and if this were an oath , why do you cast friends into prison ? sixteenthly , and that of the galatians chapter 1. 2. there is nothing in that place like unto an oath which he brings . seventeenthly , and as for the 2 or . 4. 23. verse , there are not so many verses in that chapter . — and as for the ephesians th 4th and 15th which he brings for christians to swear , which he says we are bound at all times to speak truth to our neighbours . answ. he doth not say we are to swear truth at all times , but to speak it at all times . eighteenthly , and that which he brings in acts 23. 3. how the apostle reproved the high priest , that caused him to be smitten contrary to law . answ. here the apostle was preaching the gospel and christs doctrine to them , to the priests that had the law and outward things ; this was nothing to the purpose , that the apostle should swear , or that christians should swear . — and in the 14th verse which he quotes . answ. those were the bad people that bound themselves with a curse , that they would neither eat nor drink till they had killed paul that preached the gospel , this is nothing at all that christians should swear . nineteenthly , we say there were heathens oaths annd jews oaths which were to swear by the lord , which christ calls the old time , which they were to perform , which oath christ ends ; and saith , swear not at all , for in the time of the law the jews were to deny all false oaths , and heathenish oaths , and they were not to swear by baal , but the true oath which christ ends : and did not the christians suffer in the primitive times , because . they could not swear by the prosperity of caesar ; and was not that oath then imposed upon them ? and by the good fortune of the emperour , was not that another oath ? and did not many christians then suffer because they could not swear , read the ten persecutions which was a long time before the pope got up , and then did not the pope when he had got up over the churches , give forth both oath and curse , with bell book and candle ? and was not the ceremony of his oath to lay three fingers a top of the book to signifie the trinity ? and two fingers under the book to signifie damnation of body and soul if they sware falsly . — and was not there a great number of people that would not swear , and suffered great persecution , as read the book of martyrs but to bonners days , and its little above an hundred years since the protestants got up ; and they gave forth the oath of allegiance , and the oath of supremacy , the one was to deny the popes supremacy , and the other to acknowledge the kings of england ; so we need not to tell you of their form , and shew you the ceremony of the oath , it saith kiss the book , and the book saith kiss the son ; which saith , swear not at all , and so cannot allegiance be to the king in truth and faithfulness , as was said before without an oath , yea and more then many that swears . so you may see to deny swearing is no new thing , for it was the practise of the christians in former times to deny it , both in heathens and the times of popery before protestants ; and so it is in obedience to the command of christ that we do not swear in our loves to him , & if we say he is lord & master and do not the thing that he commands , that is but deceit and hypocrisie . and so rash and bad swearing that was forbidden in the time of the law , it was not that which christ came to fulfill , but true oaths , and the true types , figures , and shadows , and he saith , swear not at all . twentiethly , and as for acts the 13th there is nothing spoken of swearing , there as all people may read . 21thly , and whereas the apostle often speaks , and taking to witness a record upon his own soul by his rejoyeing in christ jesus , what is all this to swearing and taking an oath , or where did ever the apostle take a solemn oath , or command the brethren and churches to do the same ? for often he speaks of the witness our of the mouth of two or three witnesses shall every word be established . — and the bishop often brings the 1 cor. 15. 31. by our rejoycing which i have in christ jesus , i die daily ; this place cannot be brought for a proof that the apostle sware ; if so , when thou saist by thy meat thou art refreshed , and by the fire thou art warmed , and people tells thee thou must go by such a lane to such a town , they all swear then , do they not ? 22thly , as for the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bishop says its never used but in an oath only . answ. and what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it not ( truly ) as also the primitive word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies yea ? and is not that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aforementioned , 5th of matthew and 5th of james , where swearing is denyed — for is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek yea in english ; and is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek truly in english , and if every man that says yea and truly sweareth , then the bishop proves his assertion . — and is not there a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — so in meekness and love read this over in that from which it was sent . post-script . christ jesus who is the king of kings , and lord of lords , the beginning and ending , first and last , him by whom god will judge the world in righteousness . we quaery of you whether he or any of his apostles , after they had given forth a command that none should swear , but keep to yea and nay in all their communications , can any minister or teacher prove this in express words out of the new testament that they ever commanded to swear or did swear , that will satisfie , that will end all : but that we should be cast into prison for our obedience to christs command , by you that professes your selves to be christians , and own christ jesus as you say , is not right : and he commands you to love enemies if you did obey his commands , and love one another ; for they that are christians and own christ jesus they should love one another : for this was a mark by which they were known to be disciples learners of him . and so they that are lovers of him , own him and obey him and his doctrins , so though we do suffer here by you all the sessions or assizes ; we do commit our cause and you that do persecuters to the general assizes and terrible day wherein god will judge the world in rightconsness , by the man christ jesus whose commands we obey in tenderness ; and there we know we shall have true judgment without respect of persons , there our hats will not be looked at before the almighty , but the action and transgression , and who hath served god , and who hath not served him ; for christ hath told you before hand what he will say to them that visits him not in prison , where he is made manifest in his brethren : then what will become of them that casts them into prison for tenderness towards god , for obeying his dctring , and keeps to yea and nay in their communications according to his words — and so those things we leave to the general day , though we can say the lord for give you that deth thus persecute in if it be his will freely from our hearts , for we do you nor no man harm , but seek the good and peace of all men , and for this cause for obeying the truth we do suffer . g. f. the end . the cry of the oppressed from under their oppressions, ascending up to him, who will rebuke the oppressor and devourer, and deliver the innocent some of the sufferings of the people of god, called quakers, concerning tythes and oaths, &c. : by the branches which are a new springing forth of the remainder of the bitter root of episcopacy, which yet remaineth unplucked up in the rigid presbytery ... benson, gervase, d. 1679. this text is an enriched version of the tcp digital transcription a27405 of text r18287 in the english short title catalog (wing b1900). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 84 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a27405 wing b1900 estc r18287 12258018 ocm 12258018 57600 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a27405) transcribed from: (early english books online ; image set 57600) images scanned from microfilm: (early english books, 1641-1700 ; 167:10) the cry of the oppressed from under their oppressions, ascending up to him, who will rebuke the oppressor and devourer, and deliver the innocent some of the sufferings of the people of god, called quakers, concerning tythes and oaths, &c. : by the branches which are a new springing forth of the remainder of the bitter root of episcopacy, which yet remaineth unplucked up in the rigid presbytery ... benson, gervase, d. 1679. fox, george, 1624-1691. [8], 33 [i.e. 40] p. printed for giles calvert ..., london : 1656. "to the reader" signed: g.b. "the grounds why tyths once commanded, are now denied; as also why oaths once used, are now laid aside" (p. [8]) signed: ger. benson. with a postscript by george fox, p. 38-33 [i.e. 40]. reproduction of original in yale university library. eng society of friends -great britain. tithes -great britain. oaths -moral and ethical aspects. a27405 r18287 (wing b1900). civilwar no the cry of the oppressed from under their oppressions; ascending up to him, who will rebuke the oppressor and devourer, and deliver the inno benson, gervase 1656 15554 33 0 0 0 0 0 21 c the rate of 21 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-04 tcp assigned for keying and markup 2003-05 aptara keyed and coded from proquest page images 2004-10 melanie sanders sampled and proofread 2004-10 melanie sanders text and markup reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the cry of the oppressed from under their oppressions ascending up to him , who will rebuke the oppressor and devourer , and deliver the innocent . some of the sufferings of the people of god , called quakers , concerning tythes and oaths , &c. by the branches which are a new springing forth of the remainder of the bitter root of episcopacy , which yet remaineth unplucked up in the rigid presbytery . presented to publick view . eccles. 4. 1. so i returned , and considered all the oppressions that are done under the sun , and behold the tears of such as were oppressed , and they had no comforter ▪ and on the side of their oppressors there was power , but they had no comforter . eccles. 5. 7. if thou seest the oppression of the poor , and violent perverting of judgement and justice in à province , marvel not at the matter , for he that is higher than the highest , regardeth ; and there be higher than they . london , printed for giles calvert at the black-spread-eagle at the west-end of pauls , 1656. to the reader . reader , christ jesus the true prophet saith , beware of false prophets which come to you in sheeps cloathing , but inwardly they are ravening wolves : yee shall know them by their fruits , matth. 7. 15. and was ever such fruit brought fo●th in any age ? and in the 23 of matth. he cryes woe to the hypocrites ; and they were such as devour widows hòuses , and for a pretence make long prayer : and was ever such devouring of the houses of widows ? therefore shall they receive greater damnation . and peter in his 2 epistle , chap. 2. he discribes false teachers to be such as through covetousness , and with feigned words make merchandize of the people ; and was ever such merchandize made of the people ? now these and such like be the fruits of the corrupt tree , and of the false prophets , hypocrites , and false teachers : but the man of god doth flee such things , and doth follow after righteousness , godliness , faith , love , patience , meekness , i tim. 6. 11. and they who were ministers of christ , though they had power to eat and drink , i cor. 9. 4. the labourer being worthy of his meat : yet saith the apostle we have not used this power ; but suffer all things lest we should hinder the gospel of christ : for better ( saith he ) were it for me to die , than that any man should make my rejoycing vain : what then is my reward ? verily , that when i preach the gospel i may make the gospel of christ without charge , that i abuse not my power in the gospel , vers. 18. now these be the fruits of the good tree , and of the true ministers of christ , who saith by their fruits ye shall know them . now reader , with a single eye read the late practices , and some of the fruits of several of the most godly ministers ( as they are called ) in the northren parts of this nation : and let that of god in thee , which calls upon thee to do to all men as thou would be done unto , judge of them by their fruits , whose ministers they are : by their fruits ( saith christ ) ye shall know them : the true minister of christ he used not his power , to take what the power did allow him ; but thou shalt finde that many of these men who are called godly ministers , have not only used their power ( as they call it ) the law of the nation ) but abused their power , and in many particulars exceeded the law : the statute which speaks of treble damages , which is their power , which gives three pence for a peny , which is much , which were they but men , they would not exact , or take more than they call theirs : and were they christians , or ministers of christ , they would not seek their own , but every man anothers wealth , 1 cor. 10. 24 for the ministers of christ did not seek theirs , but them , 2 cor. 12. 14. for the children ought not to lay up for the parents , but the parents for the children : but these have made themselves manifest by their actions that they are no fathers , they are so unnatural ; but cursed children as peter speaks of , 2 pet. 2. 14. and now see the scriptures fulfilled and witnessed , which saith , call to remembrance the dayes that are passed , how that after ye received the light ye indured a great fight in afflictions , partly while ye were made a gazing stock , both by reproaches and afflictions , and partly white ye became companions of them which were so tossed to and fro , and such took joyfully the sooyling of their goods , knowing in themselves , that in heaven a better and more enduring substance was laid up for them : therefore ye despised ones , in whom , and upon whom the scriptures are fulfilled and fulfilling ; who have received the light wherewith christ jesus , the covenant of light and life , hath you enlightened , and in it believed ; cast not away your confidence , which hath great recompence of reward , for ye have nced of patience , that after ye have done the will of god , ye may receive the promise , i or yet a little while , and he that shall come will come , and will not tarry : now the just lives by faith , but if any man draw back , my soul shall have no pleasure in him , saith the lord , but ye are not of them who draw back unto perdition , but of them that believe to the saving of the soul ; in your unity is your strength , and in your faithfulness doth he rejoyce , who is one with you in his measure . g. b. the grounds why tyths once commanded , are now denied ; as also , why oaths once used , are now laid aside . tyths were a command and ordinance of god , and the first priesthood had a command to take tyths of the people according to the law , heb. 7. 5. but the first priesthood being changed , and the second priesthood witnessed , there is made of necessity a change also of the law , vers. 12. and the law being changed , and the commandment disānulled which the first priesthood had to take tyths , vers. 18. tyths of necessity must also be taken away . but it is said , that tyths now are not required as of divine right , but upon a civil accompt . to which it is answered , there is no law in this nation publick that doth give tyths , or require the payment of them to any parson , vicar , or minister , as they are called , upon such an accompt as civil . the law saying , tyths are due to god and holy church , 27 hen. 8. cap. 20. and where no law is , there is no transgression ; and are not they unreasonable men , that require that which the law ( which is reasonable ) doth not allow ? and if there were such a law , how could that law be wholsom , which should set up that which christ jesus the king of righteousness hath disannulled , or write again , the hand-writing of ordinances which he hath blotted out , and to his crosse nailed ? and yet the servant in his place , and who in the house was faithful was worthy of his wage , which was according to the law , and till the time of resormation . but the son is free-born who the heir is , and abides in the house for ever , whose the inheritance is ; and his gift is free , and all who of his gift are made partakers , who is the son of righteousness , they are free indeed ; for freely they have received , and freely they give ( who so readeth let him understand ) yet subjection to every ordinance of man for the lords sake i have learned . for the earth is the lords , and the fulnesse of it ; and therefore if any in authority do take the earth , or any part of it from me , and give it to another , i resist him not , nor any other whom he shall appoint , for ye must needs be subject , not only for wrath , but also for conscience sake , for so have i learned christ , to submit my self to every ordinance of man for the lords sake whose the earth is ; but to put forth my hand to give that which is the lords ( over which he hath made me a steward , and me commanded with my substance to honor him ) i dare not for conscience sake , give that which is the lords to uphold that which he hath abolished and disannulled , for that were to his dishonour : and yet by reason of oppressions the multitude of them , the oppressed cry , and the lord will hear the cry of the oppressed . for because of swearing the land mourneth , jer. 23. 10. yet the servant of the lord swore in truth , in righteousness , and in judgement ; but in the house for ever the servant abideth not , but the son abideth for ever ; who saith , swear not at all , but let your yea be yea , and your nay nay in all your communications , for whatsoever is more than these cometh of evil : these things spoke jesus to his friends to whom all things that he had heard of his father he made known : but the servant knoweth not what his lord doth : the servant swore who abode not in the house for ever ; but the son who abides for ever , who doth the will of god , he testifieth what he hath seen and heard , and no man receiveth his testimony , who saith , swear not at all , but he that is of god , joh. 3. 32. and saith the beloved disciple , we have seen , and do testifie that the father sent the son to be the saviour of the world , but the world him hates because he testifies of it ; that the works thereof are evil , joh. 7. 7. he that receiveth the sonstestimony is come out of all oaths and strife the occasion of them , to the yea and nay in all his communications , and hath set to his seal that god is true , and every man alyar that denieth the testimony which god hath given of his son , as all do who are out of his doctrine ; but who abide in the doctrine of christ , their yea is yea , and nay nay in all their communications , and they do the will of god , who his commandments keep , and such shall never be ashamed , but freely they testifie to all of what they have seen and heard : and blessed are they that receive his testimony , in whose mouth there is no guile . and as to witness bearing to the truth , and of it before men , it is according to the doctrine of christ , matth. 18. 16. that in the mouth of two or three witnesses every word may be established ; and this was practised amongst the holy men of god , and amongst the saints as the scriputures of truth do declare , which were written for our learning . and of these things they are witnesses who have believed in him who is the light of the world , the true light which lighteth every man that cometh into the world : of which light he beareth witness , who is called ger. benson . a brief declaration of some of the oppressions and sufferings of those people the world in scorn calls quakers , in the nothern parts , who daily suffer the spoyling of their goods , and imprisonment of their persons , by reason they cannot for conscience sake pay tythes , and other customary dues ( as they are called ) oblations , obversions , easter-reckonings , mortuaries , and such like popish inventions ; so that they are daily drawn before the judgment seats , and required to answer the unjust demands of their accusers , upon their oathes , thereby endeavouring to ensnare them , who for conscience sake cannot swear at all , their souls being made subject to the commands of christ jesus , who saith , swear not at all , but in all your communication let your yea be yea , and your nay , nay , for whatsoever is more than these , cometh of evil . as likewise the names of several others , in other parts of the nation , who are sued for tythes . in the county of cumberland . graystock parish . richard peacock , for tyth of the value of 8 s. 4 d. had taken from him for richard gilpin priest of graystock , one mare apprized by those that took her away at 2 l. 6 s. 8 d. john slee , for tythes of the value of 6 s. had taken from him for the said gilpin , one brass pot woth 16 s. the same , for tyth of the value of 14 s. had taken from him for the said gilpin , five sheep worth i l. 2 s. 6 d. one of them being another mans . margaret slee widdow , and richard slee her son , for tyth of the value of 8 s. had taken from them for the said priest gilpin , four sheep worth 18 s. agnes buckbarrow , tho buckharrow , and rich. buckbarrow , for tyth of the value of 16 s. had taken from them for the said priest gilpin , one steare worth i l. 16 s. john mark , for tyth of the value of 6 s. had taken from him for the said gilpin , seven pewter platters worth a 11 s. the same , for tyth of the value of i l. 3 s. had taken from him for the said gilpin , one milch cow , worth i l. ios. john todhunter , for tyth of the value of 1 s 10 d. had taken from him for the said gilpin , one brasse potworth 10 s. the same , for tyth of the value of 4 s. had taken from him for the said gilpin , another pot , and two pewter platters , worth 18 s. tho. slee , for tyth of the value of 8 s. had taken from him for the said gilpin , two stone of wool worth 14 s. these were taken away by warrant from the justices , upon the oath of a man that lived five miles from some of them , and that knew not their goods , but swore what he heard reported . jo. bewley , for tyth of the value of 19 s. had taken from him for the said gilpin , three brasse pots , and five pewter platters worth 4 l. 10 s. iohn sowerby , for tyth of the value of 6 b. had taken from him for the said gilpin , one pot worth 12 s. io: udall , for tyth of the value of 4 s. had taken from him for the said gilpin , one brasse pot , and one pan woth 13 s. 8 d. richard peacock , for tyth of the value of 1 l. 4 d. had taken from him for the said priest , one horse worth 2 l. tho. barker , for tyth of the value of 14 s. 2 d. had taken from him for the said priest , one horse worth 2 l. iohn goodhouse , for tyth of the value of 9 s. had taken from him for the said priest , one mare worth 2 l. all these suffered by the said gilpin , who is a chief priest in cumberland , and a tryar of others . caldb●ck parish , richard hutton priest . william stalker , for tyth of the value of 9 s. had taken from him by justices writ , for the use of the said hutton , two cows and two oxen worth 8 l. 10 s. richard williamsox , for tyth of the value of 5 s. 9 d. was imprisoned several months , and had taken from him , for the use of the said hutton , one heifer worth 35 s. richard nicholson , for tyth of the value of 10 s. which they say was due , had taken from him for the said priest , one cow worth 50 s. iohn nicholson , for tyth of the value of 9 s : had taken from him for the use of the said priest , one ox worth . 33 s. 4 d. tho. bewley , for tyth of the value of 14 s : had taken from him for the use of the said priest , a cow worth 40 s. iohn stricket , for tyth of the value of 10 s. had taken from him for the said preist , one cow worth 30 s. mungo ancock , for tyth of the value of 10 s : had taken from him for the use of the said preist , one heiser worth 26 s : 8 d. iohn pattinson , for tyth of the value of 8 s : 4 d. had taken from him for the use of the said priest , one cow worth 30 s. iohn askne , for tyth of the value of 3 s. 10 d. had taken from him for the use of the said priest , one cow worth 30 s. iohn bewley , for tythes of the value of 19 s. had goods taken from him for the use of the said priest worth 50 s. richard banks , for tythes of the value of 10 s : and 5 s. of it in another priests time , had taken from him for the use of the said priest , pans , pots , and pewter platters worth 21 s. thomas mark , for tyth of the value of 13 s : had taken from him by a justices writ from london , for the said hutton , three cows and two oxen , worth near 10 l. george rothery , for tythes claimed by the said priest , was cast into prison at carlile , and there lay for many months . and from several others was brasse , pewter , and other goods taken at under worth , and carried away at their own rating : these goods and chattle were taken and carried away by warrant from two justices , by which the priests servants entred into mens houses and fields , and took goods according to their own pleasure and carried them away , and the said priest caused some to be killed for his own use , and others to be sold , and the rest he kept . all these suffered by one preist . bolton parish , john forward priest . tho : porter , for tyth of the value of 6 s : 8 d : had taken from him for the said preist , or his farmers , one mare worth 2 l : 13 s : 4 d. iohn wilkinson , for tyth of the value of 4 s : had taken from him for the same , one cow worth 50 s. iohn pattinson , for tyth of the value of 6 s : had taken from him for the same , one cow worth 38 ● : or above . iohn vvilkinson , for tythes prized to a 11 s. by the priests tyth gatherers , who prized the like quantity in another mans hand but to 6 s : had taken from him by them 18 l. weight of brasse , and some pewter , and 100 sheaves of big barley , a great part of that he had : with which injustice some of the justices were acquainted , but no relief could be had . uldale parish , henry fallow-field priest . william caipe . for tyth of the value of 25 s : 10 d : which the priest demanded , had taken from him by the constable and the priest servants , by a warrant from the justices , one mare worth more than 3 l. tho : fell , for 10 s : 4 d : demanded by the priest , had taken from him by the said constable , and priests servants , one mare worth 45 s. iohn caipe , for 5 s : demanded by the priest , had taken from him by the said constable and priests servants , four sheep worth 13 s. mathew caipe , for 17 s : demanded by the priest , had taken from him by the same constable and priests servants , one mare worth 3 l. tho : fell , for 16 s : which the priest swore his tythes worth , had taken from him for the said priest , one cow worth more than 30 s. iohn caipe , for tythes had taken from him brasse at the will of the said priest upon his own oath ; and the said priest had sued many more at the law , and here is the fruit of his ministry . iohn fell elder , for tythes of the value of 23 s : had taken from him for the said priest , 176 pounds of wool . tho : fell , for tyth of the value of 10 s : had taken from him for the said priest , 27 l : of pewter . iohn caipe , for tyth of the value of 12 s : 8 d : had taken from him for the said priest corn and sacks worth 24 s. george scot , for tyth of the value of 9 s : had taken from him three sheep . tho : harrison , for tyth of the value of 9 s : 1 d : had taken from him for the use of george tyball priest of skelton , one pair of cart wheels worth 21 s : 6 d. iohn bank , for tyth of the value of 18 s : had taken from him for the said priest , one pot , one pan , five pewter dishes worth 26 s : 8 d. richard ireland of tho : close , for tyth of the value of 8 s : had taken from him for the use of iohn jackson , priest of hutton in the forrest , one caldron , one pot , one beetle , one pan , two pewter dishes , a pewter sawcer , and one salt-seller , worth 59 s : or more . mungo bewley , for tyth of the value of 14 s : had taken from him for the use of lady fletcher ( so called ) one mare worth 3l . henry loathaise , was sued at the county court , by james steward priest of westward for a tyth pigg , he having a sow which had six piggs , and recovered 10 s : for it , and a and a baliff came into the market and took a sack and one bushel of oates cumberland measure , worth 4 s. james barne , for tythes of the value of 12 s : had taken from him for the use of rowland nichols , priest of aiceton , corn and sacks to the value of 25 s. and upwards . matthew kirkbride , for tyth of the value of 12 d. being a very poor man , had goods taken out of his house worth 12 s. for the use of john pattison priest of kirkbride . peter head of pardsey , for the value of 12 s. had a horse worth 3 l. taken from him . widdow head of pardsey , for tyth of the value of 22 s. had two mares worth 6 l. 10 s. taken from her by a justices writ , for the use of iohn wind. mungo wilson of bugham , for tythes of the value of 7 s. according to the rate of the town , had taken from him by warrant from two justices , one cow worth 40 s. for the use of george fletcher called baronet , or his farmers . rich. whiney , for tythes of the value of 7 s. as aforesaid , had taken from him by the said warrant , one cow worth 37 s. for the use of the said fletcher or his farmers . will. allisin , for tythes of the value of 7 s. as aforesaid , had taken from him for the use of the said persons , one cow worth 36 s. anthony scrugham , for tythes of the value of 3 s. 4 d. as aforesaid , had taken from him , for the use of the said persons , one young colt worth 24 s. james wilson , for tythes of the value of 22 s. as aforesaid , had taken from him for the use of the said persons two oxen and one steare , worth 6 l. 10 s. or more . ellin emmerson , upon having but three geese , had one of them taken from her , for the use of george fletcher , called baronet . alexander stamper , for tyth under the value of 40 s. had taken from him for the use of john salkeld of threapland , two oxen worth 5 l. tho. walker , because he did not set out his tyth , had his whole crop of corn entred upon , and detained by the said salkeld , to the great disabling of him . leo fisher , for want of seven stouks of tyth bigg , had brasse and pewter taken from him , for the use of henry pearson , worth 20 s. though the said pearsons servants , took nine stouks of oates more than their due . john fell , for want of one stouk of bigg , had brasse taken from him worth 5 s. when the stouk of their own account , was but worth 7 d. george rothery , after he had suffered near twelve months imprisonment , because he could not pay tythes , valued at but 1 s. 9 d. had goods taken from him afterwards for the said tythes , worth 6 s iohn iredell , for want of nine stouks of corn , had oates and sacks taken away , for the use of gawen egglesfield priest of plimland worth 20 s. lamphigh parish , comfort starre priest . will. bowman , for tyth of the value of 16 s. had taken from him for the said priest , one cow worth 2 l. 6 s. 8 d. and two pewter dishes more , worth 8 s. 8 d. lorton . tho. head , for tyth of the value of 24 s. had taken from him by bayliffs by a justices writ , for the use of one iohn winder a tyth-monger ; two horses worth 7 l. or 8 l. which they keep , though they had taken the fourth part of the tyth before , and since he hath had taken from him for the said tyth , one cow worth 40 s. wigton . will. pearson , for tyth of the value of 2 s. 8 d. had taken from him for the use of one called lady fletcher , one horse worth 3 l. and for 3 s. had a ketle taken away worth 22 s. john richardson , for 12 s , demanded for her for tyth , had taken away , one cow worth 40 s. and some pewter dishes and yarne . graystock parish . john slee , for tyth of the value of eighteen shillings , had taken away one cow prised at forty shillings . the same , for twelve pence , had taken from him 3 pans , 3 pewter dishes , a small piece of pewter , and some wollen yarn , worth ten shillings . john mark the elder , for tyth of the value of seventeen shillings , had two cowes taken from him , prised at four pounds . john mark younger , for tyth of the value of twenty one shillings four pence , had taken from him one cow , one brass kettle , one pan , one plate , a cann , a pewter dish , and an ax , prised at fifty eight shill. four pence . john soverly , for tyth of the value of four shillings , had one table , and frame , and a chair taken from him worth ten shill. six pence . john todhunter , for tyth of the value of nine shillings eleven pence , had a load of oats and sack taken away , worth twenty shillings . widow buckbarrow and her two sons , for tyth of the value of eighteen shillings nine pence half peny , had taken away one cow , one brass pot , and a pan prised at two pound five shillings . john bewley , for tyth of the value of nineteen shillings six pence , had taken from him one horse worth two pound five shillings . widow slee and richard slee , for tyth of the value of eleven shillings two pence , had taken away two chaldrons , four pewter dishes , two pans , and a sack worth twenty eight shillings . thomas slee , for tyth of the value of seven shillings , had taken f●om him six pewter dishes , eight fleeces of wooll , and a bed coverled worth twenty shill. cuthbert hodgson , for tyth of the value of fourteen shillings , had taken from him one cow worth thirty five shill. john sowerby , for tyth of the value of fourteen shillings , had taken from him a mare well worth four pounds . caldbeck parish . john stricket , for tyth of the value of sixteen shillings , had taken from him one cow , worth fifty shillings . richard wilson , for a rate tyth of the value of one shilling farthing , had goods taken from him worth seven shillings . thomas hasken , for tyth of the valve of two shillings four pence , had goods taken from him worth six shillings eight pence . john hasken , for tyth of the value of twelve shillings seven pence , had goods taken from him worth forty shillings . john peacock , for tyth of the value of twenty two shillings two pence , had goods taken away worth thirty seven shill. george scott , for tyth of the value of fifteen shillings , had goods taken away worth eighteen shillings eight pence . john relfe , for tyth of the value of five shillings three pence , had taken from him as many sheep as were worth thirty shill. william slalker , for tyth of the value of eight shillings three pence , had goods taken from him worth twenty shillings . thomas mark , for tyth of the value of twenty two shillings four pence , had goods taken from him worth fifty four shill. john nicholson , for tyth of the value of twelve shillings eight pence , had goods taken from him worth forty shillings . richard scott , for tyth of the value of four shillings ten pence , had goods taken from him worth seven shillings . widow preslman , for tyth of the value of eight shillings three pence , had goods taken away worth twenty shill. three pence . thomas bewley , for tyth of the value of twenty eight shill. six pence , had goods strained worth three pounds six shill. thomas rickerby , for five pence half peny demanded for smoak passing up his chimny , had goods taken away worth two shill. six pence . other goods were taken from john pattison , richard williamson , and others , but the particulars we know not yet . brigham parish . william richardson , for tyth of the value of thirty shill. four pence , had one horse taken from him worth three pounds ten shill. henry johnson , for tyth of the value of thirteen shillings nine pence , had one horse taken from him worth two pound thirteen shill. four pence . john gill , for tyth of the value of thirteen shill. four pence , had one horse taken from him worth two pounds ten shill. cockermouth parish . richard nuckham , for tyth of the value of three shill. six pence , had a horse taken from him worth two pound thirteen shill. four pence . and also he had taken from him , two brass pots worth fourteen shill. six pence , because he could not for conscience sake contribute to repair the steeple house . deane parish . isabel head widow , for tyth of the value of twelve shill. had taken from her one cow , one heifer , and one stear worth at least five pounds , and for the like tyth this year , she had taken from her two mares worth six poundand above , these were taken by force of justices writs , though upon them no appearance was made , or judgement given . peter head , for tyth of the value of twelve shill. had a cow taken from him , and also a horse by colour of a justices writ , though no appearance or judgment was upon it ; for these and many other great and cruel oppressions , wilfrid lawson sheriff of cumberland ought to be called to accompt . christopher mauser , for tyth of the value of twenty four shill. ten pence , had taken from him for the use of patriciu● curwen , worth five pounds . caldbeck parish for richard hutton priest . thomas mark , for tyth wooll of the value of sevente●n shillings , had a horse taken from him worth fifty four shillings . the same also for other tyth of small value , had two ox●n and three kine taken away by colour of a justices vvrit , without appearance or judgement . john pattison , for tyth of the value of sixteen shillings eleven pence , had taken from him corn worth twenty five shill. six pence . richard scott , for tyth of the value of four shill. four pence , had two pair of shoes taken from him worth seven shill. four pence . john stricket , for tyth of the value of sixteen shill. four pence , had one cow taken from him worth three pound six shill. eight pence . thomas haskey , for tyth of the value of three shill , five pence , had a pair of cart-wheels taken from him worth seven shill. john haskey elder , for tyth of the value of fifteen shill. two pence , had corn & sacks taken from him to forty four shill. ten pence . william stalker elder , for the tyth of the value of fifteen shill. two pence , had corn and sacks taken from him worth twenty four shill. richard wilson , for tyth of the value of thirteen shillings , had a brass pot taken from him worth seven shillings . john nicholson , for tyth of the value of thirteen shill. four pence , had a cow taken from him worth forty shillings . john peacock , for tyth of the value of twenty shill , or thereabouts , had corn and sacks taken from him worth thirty shill. six pence . all these goods in caldbeck parish , were taken by warrant from justice barwis and justice fletcher , for the use of priest hutton . boulton parish . john pattison , for tyth of the value of twenty two shill. had one cow taken from him for the use of priest forward , worth fifty shill . john wilkinson , for tyth of the value of four shill. eight pence , had one cow taken from him for the use of the said priest , worth fifty five shill. penreth parish . taken from thomas midleton , one pewter dish worth three shill. six pence . robert dawson , three pewter dishes worth eight shill. peter tayler , two pewter dishes worth four shill. these were taken by an old priest , who was formerly ejected on pretence of easter reckonings . from robert dawson the clerk also tooke one pewter dish worth sixteen pence . threapland . thomas walker , for tyth of the value of twenty three shillings , had his barn locked up , and all his whole years corn seized upon , except nine bushels of oates which he had got out . and also a mare taken away under colour of a justices writ , though neither appearance nor judgement . richard robinson , for tyth of the value of thirty shillings or thereabouts , had goods and cattel taken from him worth twenty four pounds or thereabouts , by colour of a justices writ , without any due and legal proceeding thereupon . yorkeshire . james gurnel , for the value of five shillings tan pence pretended to be due to john wargent a priest ▪ and christopher wakefield an impropriator for tyths , had goods taken to the value of forty shillings , of which they returned back only two shillings six pence . robert everat , for the value of thirty one shillings , pretended to be due for tyths to robert brown and israel townend , and robert otter , had his horse taken away which was worth three pounds , which they got valued to fifty shillings and returned nothing again . john jayher , for the value of six shillings six pence pretended to be due unto thomas healey priest of haxey for tyths , had taken from him sixteen shillings four pence . alexander harland , for the value of three shillings pretended to be due to stother a priest for tyths , by order of two men in commission to do justice , was to have ten shillings , who granted their warrant to distrain for the same , and for that ten shillings they took away five sheep , and rendred nothing again . william sharp , for the value of sixteen shillings pretended to be due for tyths , and easter reckonings , as they called them , unto william cooper a minister so called , had a mare worth three pound six shillings eight pence taken away and prised to two pound thirteen shillings four pence , which being done , the said william sharp said he wanted sixteen shillings of his due , although the said cooper never answered him in the law . matthewr maire , for the value of fourteen shillings pretended to be due for tyths unto samuel pibard priest of owthorn , had goods taken away to the value of five pounds which they rated ●o fifty shillings , of which sum the bayliff said fifteen shillings remained , but was not received by the said matth. w. thomas agar , for the value of one shilling , one peny , pretended to be due for tyths unto william catlin priest of crambe and bart●n , had a mare taken worth four pound which they prised to three pound ten shillings , and took seventeen shillings for the said one shilling one peny . william thorpe , for the value of one shilling one peny pretended to be due for tyths unto the above said william catlin , had two cows taken which they prised to two pound out of which they took fifteen shall . six pence . robert bell , for the value of seven pence half peny , pretended to be due for tyths to the said catlin , had one cow taken , which they prised to twenty shillings , out of which they took sixteen shill. george matthew , for the value of two shillings , pretended to be due for tyths to the said catlin , had a horse taken which they prised to forty shillings , out of which they took nineteen shill. which was done by warrant from two men in commission to do justice . edward guy , for the value of two shillings nine pence , pretended to be due for tyths , and easter reckonings , as they are called , unto robert lowther priest of bentham , formerly called a malignant , had his goods taken to the value of thirteen shillings eight pence , and they said they must have more . richard guy , for the value of five shillings four pence , pretended to be due to alexander fetherston a priest , and for eight pence pretended to be due to william bells , clerk to the abovesaid robert lowther , he had a cow taken worth twenty seven shillings , and had nothing returned back . george bland , for the value of two pence claimed for tyths by the abovesaid robert lowther , had his goods taken to the value of sixteen shillings , and nothing was returned back : and for eight pence claimed by the foresaid william bells , he had also goods taken valued to fifteen shill. and nothing returned back . richard wickington , for the value of thirty four shillings eight pence , pretended to be due unto john norton a priest for tyths , had one horse , one mare , and two oxen worth eleven pounds taken and by them prised to six pound . john wilson , for the value of three pound ten shillings , pretended to be due for tyths to john silburn an impropriator , who valued the same by his son to four pounds four shillings , procured a vvarrant from two men in commission to do justice , for five pound six shillings , for which they took goods worth eight pounds fifteen shillings , which they valued to five pound ten shillings , and sold them for seven pound seventeen shillings eight pence , and returned nothing again . walter hall , for the value of thirty three shillings , pretended to be due to the said john silburn for tyths , which his son valued to be worth two pound thirteen shillings four pence , procured a vvarrant from two men in commission to do justice , for the sum of two pounds nineteen shillings four pence , for which they took goods valued by two indifferent men to seven pounds , and nothing returned . alexander harland , for the value of three pounds ten shillings , pretended to be due to john beamond priest for tyths , with two men more , was worth five pounds , whereupon two men in commission to do justice , gave order to pay six pound sixteen shillings , for which they di●trained two oxen , and one horse worth eight pound ten shillings , which they valued to six pounds . mich. simpson , a farmer of forty two pound in the year , was sued by charles kaine a priest , for tythes which happened of the said farm , which by his witnesses he proved to mount to the value of eighteen pound for one year , before judge parker at the assizes at york , which said judge gave judgment for trible damages against him , which comes to fifty four pound . william pearson , was sued by alexander metcalf , called parson of setterrington , for tyth which was worth about ten pounds , for which judge nudigate gave judgment for thirty three pound six shillings eight pence , of which nothing was abated . christopher hutton , for the value of four pound twelve shillings six pence , pretended to be due for tythes and charges to john pennil , priest of overhemsley , had two oxen distrained by warrant from two men in commission to do justice , which were worth seven pound , but by them valued at five pounds , of which they returned nothing back . jeff , nicholson , for the value of thirty four shillings pretended to be due for tythes unto lancelot hasel , titled minister of bulmer , had three fat kine driven away by colour of a warrant from two men in commission to do justice , worth eight pounds , which they valued to five pound ten shillings , and so sold them and never returned one penny . richard simpson , for one peny which william catline priest of crambe , proved due to him for tyth , distrained one cow worth forty shillings , which they valued to twenty shillings out of which they took fifteen shillings . john gothericke , for two pence which the said william catline , proved due to him for tyth , distrained one cow , worth thirty shillings , which they valued at twenty shillings , out of which they took fifteen shillings . john pickering , having four calven for which he offered the said will . catline what had been usually paid for such a number , which the said catline refused to take , demanding of him a tyth calfat four , which the said john pickering refusing to give him , the said catline summoned him before two men in commission to do justice , who notwithstanding ordered the said pickering to pay one shilling eleven pence which he proved due to him , and three shillings for charges . james cookson , for the value of seven shillings nine pence , which james williamson minister of crake proved before two men in commission to do justice , due to him for tythes , had a cow taken away worth two pound , which they prised to twenty six shillings eight pence , and restored nothing again . vvill . peart , for the value of twenty six shillings eight pence , which the said vvilliamson proved before two men in commission to do justice to be due to him for tyth , had two heifers worth three pound taken from him , and nothing restored to him again . volentine johnson , for the value of five shillings eight pence , which the said vvilliamson proved before two men in commission to do justice to be due to him for tyth , had a cow driven away worth two pound , which they prised to thirty shillings , and nothing did they render to the owner . josias cookson , for the value of twelve shillings nine pence , which the above named iames vvilliamson proved before two men in commission to do justice ; to be due to him for tyth , he had one heifer taken away worth forty shillings , and nothing rendred again . tho. scot . for the value of eleven shillings six pence pretended to be due unto leonard esh , an impropriator called , had goods taken from him worth six pounds , which they 〈◊〉 to five pound , and restored nothing to the owner again . thomas johnson , for the value of thirty four shillings pretended to be due unto james 〈◊〉 aforesaid , called minister of 〈◊〉 for tyth had a horse taken from him , for which he paid fifty two shillings before his 〈◊〉 was 〈◊〉 john walker , for the value of eighteen shillings four pence pretended to be due unto the above named williamson , for tyths , by order of two men in commission to do justice was ordered to pay twenty five shillings , which accordingly was paid to the said james vvilliamson . thomas thurham , for the value of sixteen shillings pretended to be due unto the above named vvilliamson , was ordered by two men in place to do justice , to pay unto the said williamson the sum of twenty three shillings , which was paid for him . thomas aldam , by the means of thomas rooksby priest of warmsworth , and thomas vincent of the same , was cast into prison at york the 15 day of the 3d month called may , 1652 , and there kept for about two years , and six months , in which time both the said parties sued him at the law , for not setting forth his tyths , he then being in prison . and at the assizes at york , the said thomas rooksby procured a judgement from richard nudigate ( called a iudge ) against him for sixteen pounds ten shillings for the tyth of eleven acres of wheat , rye , and barley ; ten acres of pease and oates , and twelve acres of medow in one year , the ground being worth but about five shillings the acre rent in one year , and the said thomas vincent likewise procured another iudgement from the said richard nudigate ( called a iudge ) against the said thomas aldam at the same assizes for the tyth of fourteen acrees of wheat , rye , and barley , and twelve acres of pease and oates for one year , the sum of eighteen pounds six shillings , the land being but worth five shillings an acre yearly rent ; and the bayliff ( called henry worrel ) levied the same upon the goods of the said thomas aldam , and took four oxen , seven kine , one stear , and one heifer , which they prised and valued to thirty pounds ten shillings , and sold by the bayliff that distrained them , which goods were since valued by neighbours to be worth thirty six pounds , and the said bayliff after distrained one mare , and one horse of the said thomas aldams , which were prised to five pounds ten shillings , and for that sum sold to thomas broughton one of the apprisers , who made merchandize with the spoyler for gain , and so the spoyle of thomas aldams goods is about his house ; the mare and horse cost thomas aldam about eleven pounds , which they valued and sold for five pounds ten pence . richard tomliason , for the value of eighteen pence or thereabouts for tyth hay , had one mare taken from him worth five pounds . sedbergh , and thereabouts . thomas blaikling , for tythes of the value of twenty shillings three pence , had a horse taken from him worth three pound ten shill. edward atkinson , for tythes of the value of nine shilling three pence , had a mare taken from him worth about four pound . richard speight , for tythes of the value of five shillings eleven pence , had a cow taken from him worth three pound . anthony vvillan , for tythes of the value of fifteen shillings , had a horse taken away worth above three pound . thomas vvillan , for tythes of the value of ten shillings three pence , had a mare taken from him worth four pound . george mason , for tythes of the value of five shillings , had a horse taken from him worth four mark . thomas banks , for tythes of the value of nineteen shill. six pence , had a horse taken from him worth above four pound . all the obove named parriculars , were taken for the use of richard atkinson , iames burton , and iames tompson , within the called parish of sedbergh . craike parish , iosias cookson , for tythes of the value of seven pence half peny , had judgment given against him by two justices to pay ten shillings costs , and the value of the said tythes . iames cookson , for tythes of the value of ten pence , had judgement given against him by two justices to pay ten shill. costs , and the value of the tythes . iohn vvalker , for tythes of the value of twelve pence , had the like judgement given against him to pay ten shillings costs , beside the value of the tythes . thomas iohnson , for tythes of the value of four shillings eight pence haf peny , had the like judgement given against him to pay ten shillings costs , besides the value of the tythes . these were decreed to be payd to iames williams●n , priest of craike ; but what goods he hath distrained for the same , was not known when this was given in . westmerland . edmond w●i●wel , for the value of six pence claimed by priest greenwood of hutton chappel , to be due to him for one year and a half , had a horse taken from him , worth two pound eighteen shillings four pence . iohn sutton , for tyth of the value of twenty one shill ▪ claimed by iohn winter priest of clifton , so valued by the priests servant , was ordered by two justices , to have three pound seven shill. 6d . levyed of his goods by distress , and six shill. eight pence for costs , and had two mares taken away worth six pound thirteen shill four pence . john wilkinson , for tyth of the value of thirty shillings , given in by oath of one witness ; and john wilkinson his son , for tyth of the value of thirty shill. without other oath than the priests owa , had kine taken away from john the son worth twenty pound , for the use of iohn vaux , priest of great musgrave . john wilkinson , for tyth of the value of thirty shillings , so est●mated by the justices without other proof , was ordered to have two pound fire shill. eight pence levyed of his goods , for the use of the foresaid priest vaux , and a cow was taken away for it worth five pound , though a son of the said iohns tendered the money . iohn fallowfield , for tyth of the value of fifteen shillings , as the priests own witnesses estimated , had taken from him , for the use of peirce burton , priest of morland , by warrant from the justices , one of them the priests brother , one mare and a foal worth five pound , and the priest sent one to offer back eleven shill. eight pence , as the fellow that came said . henry lycock , for tyth of the value of two shillings , as was claimed , had taken away for the use of the said priest burton , one caldron worth eighteen shill. iohn tompson , for tyth of the value of sixteen shillings , so estimated by the servants of him that demanded it , had taken from him a horse worth fifty shillings , for the use of christopher lister , and the man that took the horse , sent word to iohn tompson , if he would not come and lose the horse , he might come and fetch more . william hebson , for tyth to the value of three pound nine shillings four pence , had taken goods to the value of seven pound , for the use of nicholas mawson . more taken from him for repairing the steeple-house , two shillings , his rate by sesse being six pence . william halme , for tyth to the value of twenty three shil. had goods taken to the value of forty four shill. more taken for six pence sesse , for repair of the steeple-house , to the value of two shillings four pence . thomas alexander , for tyth to the value of twenty pence , had goods taken to the value of five shillings . more , for three pence seffe for repair of the steeple-house , to the value of two shillings six pence . iohn smith , for tyth to the value of four shill. six pence , had goods taken to the value of eight shill. tho. wharton , for six pence sesse for repair of the steeple-house , had taken to the value of two shill. henry lycock , for tyth to the value of twenty six shill. had goods taken to the value of three pound . more , for tyth to the value of two shillings , had a kettle taken to the value of twenty shill. richard smith , for tyth to the value of five shillings six pence , had goods taken to the value of seventeen shill. iohn wilkinson , for nine shillings three pence , had goods taken to the value of twenty two shill. alice vvilson , for eight shillings , had goods taken to the value of sixteen shill. edmond vvhitewel , for four shill. six pence , had goods taken to the value of nine shill. annas tarne , for ten shillings , had goods taken to the value of twenty four shill. musgrave parish . iohn vvilliamson , for tyth estimated at thirteen shillings , had one cow taken away worth five pound , for the use of the priests farmer . iohn vvilliamsons son , for tyth of the value of thirty shill. proved by one witness to be due from his father , and other thirty shillings by the paiests own oath , had four cows taken away worth twenty pound , and nothing offered to be returned , and the cows driven away where the owner could never see them again . these were taken for the use of the said priest musgrave . laneasbire . robert vvidder , tho. leaper , robert stons ; these three being inhabitauts of the county of lancaster , were sued and run to an outlary in vvestmerland , having no knowledge of it till upon the outlary they were apprehended , and carried to lancaster goale , where they have remained above sixteen months ; the suit was brought in the name of ralph ashton stiled baronet , and thomas vvitherington stiled knight , for refusing to pay tythes to iames schoolcrof priest of caton . richard mires , because for conscience sake he could not pay tythes to tho. shaw priest of aldingham , was imprisoned in the goale of lancaster , and there remained many months . richard ashburner , for tythes of the value of twenty three shillings four pence , as the priest pretended , had a horse taken away worth four pound ; and for tythes of the value of twenty shillings , as he pretended , had taken away a cow worth fifty eight shillings four pence , for the use of tho. shaw priest of aldingham : and ten dayes afterwards , the said priest brought a writ against the said ashburner , and laid him in the goale at lancaster , where he has remained many months . john lawson , and several others , were sued by the priest of lancaster , and had their goods taken away and trible damages given to the priest . william greenbanck , for tyth to the value of six pound , or thereabouts , which by one james baleman and james whitehead , was sworne to above eleven pound , had goods taken from him for the use of thomas whitehead , called minister or parson of halton in lancashire , to the value of twenty two pound and upward . janet dickenson , a poor woman who hath nothing to live upon but her hand labour , who have farmed about one rood of ground , the tyth whereof was valued to eight pence , for which the said tho. whitehead sued her in the exchequer at westminster , to answer which suit she travelled near two hundred miles ; in which court he declared against her for tyth of twenty seven acres of corn and meadow . alice weodhead of clown in darby shire , for tyth to the value of twenty one shillings , had goods taken to the value of five pound . durham . iohn richmond , had cattle worth forty pound or thereabouts , taken from him by colour of a warrant from commissioners sitting at newcastle , as was pretended but never shewed to him , for the use of one vvildbore , who was long since cast out of the vicarage at heighington for scandal and insufficiency , by commissioners sitting at newcastle , which cattle were driven to durham , and there sold for twenty pound , and not one peny offered back , when the sum they demanded was but a small part of it ; and though the said iohn richmond ( knowing the said commissioners had no power to give any judgement for tythes to the said priest ) went to the sheriff george lilburn for a replevit , the said lilburn refused to grant it ; and thus they joyn hand in hand to make their oppressions remediless , yea even for those themselves call scandalous . vvilliam richmond , and thomas richmond , by the same illegal warrant , had cattle of a great value driven away for the use of the said ejected priest , though they were never served with the warrant . yorkeshire . thomas aldam , prosecuted in the common pleas for tythes by thomas rooksbie , a called minister of vvarmsworth , who lately had the spoyl of his goods . iames tennant , nichol . row , iohn metcalfe , prosecuted in the chancery for tythes . henry bayley , anthony wilson , sued in the exchequer for tyth . richard robinson , alexander hebblethwaite , iames corney , now prisoners in the fleet , because for conscience sake they could not swear about tyths , ionas smith , john somerson , now prisoners concerning tythes . thomas aldam , william ratliffe , anthony wilberfosse , william sikes , thomas scot , william simpson , michael simpson , gervase benson , edward atkinson , have been prisoners concerning tythes . lancashire . william greenbanck , ianet dickenson , thomas comin , thomas atkinson , iames taylor , richard rooper , richard britton , alexander rigg , iohn burrow , lawrence newton , george garnet , william pull , richard weaver , iohn wayman , william wayman . edward comin , gregory cockerham , sued in the exchequer for tythes . robert widder , thomas leaper , robert stout , richard ashburner , robert walker , richard mires , thomas hill , have been imprisoned concerning tythes . cumberland . iohn dixon , iohn fearon , iohn gill , matthew robinson , iames wilson , william richardson , sued in the upper bench for tythes . george rothery , richard williamson , have been prisoners concerning tythes . westmerland . william cartnel , richard sill , sued in the exchequer for tythes . iohn foothergit , william hebson , thomas atkinson , edward robinson , henry ward , thomae robertson , thomas wright , have been prisoners concerning tythes . durham . martin richmond , john richmond , john greenwel , will ▪ foster , sued in the exchequer for tythes . john richmond , nichollas pickering , have been prisoners concerning tythes . nottinghamshire . william cleater , now in prison in the fleet , because for conscience sake he cannot swear about tyth . robert mawlam , sued in the exchequer for tythes . glocestershire . walter clement , reynold williams , william watkins , walter summers , thomas hill , william wooley , thomas dooding , elizabeth dorney widow , mawrice smith , john taylor , william coxe , sued in the exchequer for tythes . buckinghamshire . richark marks , walter mabley , richard hunt , thomas harvey , sued in the exchequer for tyth . suffolk . george sherwin , william wawn , john smith , john simpson , sued in the exchequer for tyth . bedfordshire . james taylor , sued in the exchequer for tyth , hertfordshire . john blindell , sued in the exchequer for tyth . summersetshire . thomas darley , sued in the exchequer for tyth . wiltshire . david hale , john ioy , and charles barret , sued in the exchequer for tyth . oxfordshire . richard church , imprisoned for tyth . middlesex . richard davies , sued in the exchequer for tyth . robert dring , hath been imprisoned for tyth . iohn askew , is sued in chancery for tyth . kent . samuel fisher , abiezar boykin , sued in the exchequer for tyth . sussex . richard prat , sued in the exchequer for tyth . leicestershire . edward moggleson the elder , edward moggleson the younger , sued in the exchequer for tyth . norsolk . robert iacob , sued in the exchequer for tyth . these with divers others , ( whose names may hereafter be published , with the names of those by whom they are unjustly vexed , if they go on in their persecution of the innocent ; ) are sufferers for tyth as is aforesaid . clerks wages and repair of steeple-houses . ri●hard peacock , had taken from him one wooden vessel worth eighteen pence , because he could not pay twelve pence , which priest gilpins clerk demanded for wages , though he hired him not . thomas barker , had taken from him one pan worth one shilling , because he could not pay six pence , which the said priests clerk demanded for his wages . iohn mark , had taken from him one pan worth twelve pence , because he could not pay six pence , which the said clerk demanded , &c. iohn dixon , had taken from him five power dishes and one brass pot worth sixteen shillings , or more , because he could not for conscience sake pay ten shillings , which was demanded of him for repairs of a steeple-house . iames wilson , had taken from him three pewter platters worth seven shillings . mungo wilson , had taken from him one platter , worth five shillings . richard whiney , had taken from him two platters worth three shill. anthouy scrugham , had taken from him one pot worth two shillings three pence ; because for conscience sake they could not pay money towards repair of the steeple-house at brigham . william iackson , had taken from him six pewter platters , and one pewter cup worth nine shillings , because he could not pay money towards repair of a steeplehouse at lonswater . thomas flatcher , had taken from him one pewter platter worth twelve pence , because he could not pay four pence to the clerk of lowswater steeple-house . iohn tyson , had taken from him one pewter platter worth nine pence , because he could not pay four pence , which the said clerk demanded . william fletcher , for the like , had one pewter cup taken away from him . ioha pattisen , had taken from him by the clerk of boulton , one pan worth five shillings six pence . concerning swearing . richard peacock , because for conscience sake he could not swear , was fined at the county court by the sheriffs officers twenty shillings , for which the bayliffe took from him one mare worth thirty shillings , though he appeared at the court , and was ready to do any service he could . michael nicholson , because he could not swear , was fined , at the earle of northumberlands court , ( so called ) ten shillings , for which the bay list took away one sack , two sheets , two pans , and two pewter dishes worth seventeen shill. william pearson , because he could not swear being fined ten shillings at the county court , had taken from him by the bayliffs one cow worth about forty shill. the same william pearson , because he could not swear , was fined at the earle of northumberlands court , ( so called ) and the bayliffs took from him one mare and foal worth three pound . matthew kirkbride , because he could not swear , was fined at the sheriffs county court , for which the bayliffs took away the very bedding wherein himself and wife lay , she being big with child and near to be delivered , and some sacks , yarn , and corn , which they had provided for her maintenance , worth about thirty seven shillings , and left them not wherewith to cover themselves in the midst of winter , and sir wilfrid lawson ; ( so called ) the sheriff , being acquainted with it , and asked whether he would own such things to be done , and to his use , he answered yes , and that he should not expect to be remedied at his hands ; oh hard hearted and inhumane cruely ! iohn peacock , because he could not swear , was fined at the county court , the sheriff being present , twenty shill. for which the bayliffs took away one mare worth thirty shillings . iohn stenton , because he could not swear , was fined ten shillings , at the called earle of northumberlands court , at mashdale , by iames pearson steward , for which the bayliff took away two tanned hides , and half a bend , worth to be sold twenty six shill. hugh tickel , because he could not swear , was fined ten shillings at ullock court , for which one kettle was taken from him worth fourteen shill. thomas piele , because he could not swear , was fined at cockermouth court six shillings right pence , for which a brass pot , one pan , and a wooden vessel worth ten shillings , were taken from him . christopher wandsor , because he could not swear , was fined at wurkington court , twenty shillings , for the use of patri●ius carwen called baronet , for which his bayliffs took away one horse worth three pound ten shill. william stamper , because he could not swear at the sheriffs county court , was fined twenty shillings , for which one mare was taken away for the use of the said sheriff , worth three pound ten shillings . leonard scott , because he could not swear , was fined at the sheriffs court , and after he was dead , the bayliffs took away pewter , brasse , and iron for it , though all his goods fell much short of paying his debts , which his eldest son had undertaken to discharge . the aforesaid wilfrid lawson high sheriff , charged his bayliffs to return the names of those people called quakers , for jurers who were to answer at his court at i●ell , which they did , and there they fined some ten shillings , some twenty shillings , some forty shillings , and some other greater sums , as in particular , mungo scott three pound thirteen shillings four pence ; and some of the landlords threaten them with the forfeiture of their lands , which they hold of them by copy or customary tennant right , because they say they deny to do their suit and service ; and all this is because for conscience sake they cannot swear , and trangresse the plain command of christ , though any service for the good of the country they are willing to perform , and will be faithful without an oath ; and for the keeping of their consciences clear , though in the outward they be for the most part poor , yet with joy they can suffer the spoyling of their goods , and give their backs to the smiter . john fell , because he could not swear , was fined at io. dalstons court at vidale , and had an ewe and lamb taken away for it worth five shillings , tho. fell , because he could not swear , was fined at the said court , & had an ewe and lamb taken away for it worth 6s . 8d . io. caipe , because he could not swear , was fined at the said court , and had a sheep taken worth four shillings tho. fletcher , because he could not swear , was fined at wilfrid lawsons mannor court ( who is now the high sheriffe ) forty shillings , and for it had thirty one shillings four pence taken away . the same the next court after was fined for not swearing six shillings eight pence . he also the next court following was fined twenty shillings for not swearing : for these two later fines the said lawson caused his bailiffe to take away a great kettle ▪ and a web of white kerfie worth thirty six shillings . iohn dixon , because he could not swear , was fined at the said lawsons court , and another time for not appearing when he was in prison for the testimony of a good conscience , was also fined , and for which he had taken away one brass pot , and two pewter dishes worth sixteen shillings . durham . geo. burdon of easington , because he could not swear , was fined by the sheriff , and had thirteen shillings taken from him . and divers others for the same thing were fined in like maner . yorkeshire . richard robinson , alexander hebblethwait , iames corney , because they could not for conscience sake swear and give in their answers to the bill of complaint of richard atkinson of garsdale , iames burton of dent , and iames tompson being for tythes , were committed prisoners to the fleet by robert nicholas , and others the called barons of the exchequer , where they yet remain in prison . nottinghamshire . william cleater is now prisoner in the fleet upon the same account ▪ at the suit of one dove williamson , a called minister ; which said williamson had one of his leggs shot with a canon bullet , he being in one of the late kings garrisons . g. b. his queries concerning tythes , &c. 1. when there was no king in israel every one did that which was right in his own eyes , iudg. 17 6. was it so yea or nay ? 2. when there was a king in england , did he well in suffering divers of his subjects to be imprisoned without any cause shewed : and when for their deliverance they ▪ were brought before his justices , there to undergoe and receive according to the laws of the land , no breach of any law being proved against them , and yet they returned back to severall prisons without being charged with any thing to which they might make answer according to the law : and were they the kings friends that advised so to doe , yea or nay ? 3. whether did the parliament well to lay before him in the third year of his reign in the petition of right , that , and other things imposed upon his subjects , contrary to the lawes and their just liberties , as a grievance , and to desire from him , that all his officers and ministers should serve him according to his laws & statutes of his realm as they tendered his honour , and the prosperity of his kingdome : and did the king well when he said , let right be done as is desired , yea or nay ? 4. whether the statutes of england be a part of the law of england ? and whether is the law of england a rule in it self both for magistrates and people to walke by , yea or nay ? 5. whether the law of england be the higher power , or the judges and lawyers opinions , which may be gained for money ? and whether are the justices the masters of the law or the ministers of the law ? 6. whether he is subject to the higher power who lives and walks according to what the law requires ; or he that follows the opinions and inventions of men , when in plainnesse the law requireth one thing , and their opinions and inventions are another thing ? 7. whether is he a faithfull minister of the law , and fit to judge of mens lives , libertie , and estates , who writes one thing , and mean and does another , who takes an oath to judge according to the law , and yet quite contrary to the law commands mens persons to be imprisoned , and their goods to be taken from them ? 8. whether do the justices act according to the●r commissions or patents , who passe judgement against the peoples liberties and estates where there is no law of the nation to warrant such their judgments : but on the contrary the law of the nation saith in express words , it shal not be lawful for any so to do ? 9. whether is he the minister of god yea or nay , that feigneth or suggesteth a lie , or owneth or joyneth with such as he knoweth doth feign & suggest lies , to the end they may have a pretence or colour to draw people before their judgment seats ( which they call courts of equity ) which if the lies which is the foundation of many bills of complaint , were taken away , they then had no colour of action in such courts ; neither is there any law of this nation to warrant such actions , as is confessed in severall of their bills of complaints ? 10. from whence is that law , and for what end was it given , that is not equall ? and is that equal which is not iusts , ors equitys which is not lawfull ? 11. whether is the proviso in a statute , a part of the statute , yea or nay ? if nay , why was it inserted ? if yea , then they that act contrary to it , are convinced of it as transgressors . 12. whether were not the courts temporall and the courts spirituall two severall jurisdictions , and so accounted and adjudged by the late kings and parliaments of england ? and whether had not the late kings and parliaments power to make lawes , and to declare what was law yea or nay ? and was it not declared in expresse words by the king and parliament in the 24 hen. 8. chap 12. that rights of tythes , oblations and obventions , the knowledge whereof by the goodnesse of princes of this realm , and by the lawes and customes of the same , appertaineth to the spirituall jurisdiction of the realm . 13. whether is the statute of the 2 , 3 , edw. 6. chap. 13. of force yea or nay ? if yea , is it not therein provided and inacted , that if any person do substract or withdraw any manner of tythes , obventions , profits , commodities , or other duties , or any part of them , contrary to the true meaning of the said act , or of any other act heretofore made , that then the party so substracting or withdrawing the same , may or sha●l de convented & sued in the kings ecclesiasticall court , by the party from whom the same shal be substracted or withdrawn , to the intent the kings judge ecclesiasticall shall and may then and there to hear and determine the same according to the kings ecclesiastical lawes , and that it shall not be lawful unto the parson , vicar , proprietory , owner , or other their farmers or deputie , cōtrary to this act ; to convent or sue such with-holder of tythes , obventions , or other duties aforesaid before any other judge than ecclesi●sticall , yea or nay ? if nay , then why are the people punished as transgressors of that law which is repealed ? and if yea , then why are the people convented and sued for with holding their tythes , &c before the temporall judges , and in the temporall courts , contrary to the said act ? 14. whether doth not he or they who give their opinions and make it their practice to convent and sue men in the temporall courts of this nation the people thereof for substracting and with-drawing their tythes ▪ oblations and obventions , &c. and say it is lawfull for them so to do , give the law the lye . and are these ministers of the law who gives the law the ly , who say it shall be lawful when the law saith it shal not be lawful ? are not such unreasonable men ? & do not such go about to make the law of none effect through their traditions , and set up for self-ends their own opinions and inventions in stead of the lay , yea or nay ? 15. whether is it not provided in the statute of 32 hen. 8●cap . 7. in these words , viz. provided alwayes that the last act shall not extend nor be expounded to give any remedy , cause of action , or suit in the courts temporall against any person or persons which shall refuse or deny to set out his or their tythes , or shall detain , with-hold , or refuse to pay his tythes or offerings , or any parcell thereof , but that in such cases the person or party being ecclesiasticall or lay person , having cause to demand or have the said tythes or offerings , & thereby wronged or grieved , shall take or have their remedy for their said tythes o● offerings ; in every such case in the spirituall courts according to the ordinance of the first part of this act , and not otherwise . and doe not such whether ecclesiasticall or lay persons otherwise , who sue people for tythes and offerings in temporall courts for the same , answer yea or nay ? 16. whether there is any transgression where there is no law ? and whether there is or ought to be any trebble dammage adjudged , where and when no tythes are due ? and if there be no law of the nation to warrant the temporall judges to try the right of tythes , the law saying that the tryall therof appertaineth to the spiritual jurisdiction by the laws & customs of the realm : then how can it be lawful for the temporall judges to give judgement in their temp●rall courts for treble damages , or any jury to find treble damage for not dividing , setting forth or not paying their prediall tythes , o● or for taking or carrying away the same before the tenth part of the same be divided or set forth , when there is no law of the nation to authorize them to heare or determine of the right of tythes who are temporall judges in their temporall courts . 17. whether do such justices and juries who act contrary to the aforesaid statute , or any other , tender the honor and prosperity of the nation , or serve the chief magistrate thereof according to the lawes and statutes thereof ? and if not , is not their crime as great as their predecessors , who suffered for such things ? and are not they inexcusable before god and man , who have condemned others for so doing , and now do the same things ? answer yea or nay . read and understand , weigh and give advice ye learned councell of the nation , as you are called , for according to your deserts will your reward be , whosoever of you these queries under your hands in writing shall answer according to truth , and return to any of the people called quakers . was there ever such merchandize made of any people since the world began as these fals teachers have done in our age before mentioned ? was there ever such oppression and such heavy burdens laid upon any people since the world began as these false priests and teachers have done in our age that the reader may find before mentioned ? have they not out stript all the burdens , all the grievous burdens of the pharisees which they themselves will not touch with one of their fingers ? was there ever such devouring , ravening by all the false teachers since the world began as these do in our age , which take a way the peoples goods , cattel , horses , sheep , oxen , platters , kettles , plow-geare , and what they can lay their hands on for a prophet , spoyling peoples goods , and making havock of them ; who can but say the measure of iniquity reaches to the full ? was ever people made a prey upon and devoured by the false teachers in all the ages past since the world began , as they are by the false teachers in this our age , which makes a prey upon the people , devours them , and treads upon them , that are fed , and eats the fat , cloaths with the wool ? was ever people so bitten wth , the teeth , and prepared war against since the world began , as they are in this our age ; who cannot put into the mouthes of the fals teachers , which brings the people all on heaps , who would pluck the skin off their flesh , and bite them with their teeth ; whiles they put into their mouthes they cryed peace unto them , but they are fallen in the night , whose doth appear oppression , violence , and spoyling the goods of people , hath not the hearts of the simple been long deceived by such , and doth not the folly of these now appear unto all men ? and are not manifest that have the love of money that teaches for filthy lucre , who pierce themselves through with many hurtfull lusts , who have the love of money which is the root of all evill ; which things the man of god must flye : marrk how many prisons have been filled in this nation by them for the love of money , yea how many have been prisoned to death , witnesse lancaster , colchester , york and exceter , such as are prisoned to death which the priests are raging against , was ever balaam so mad who loved the wages of unrighteousness , who was in the error , as are the teachers in this age , who are so greedy of gifts and rewards ; nay , if men will not give it them , they wil take it by violence , & summon them up into courts , upper bench , exchequer , chancery common pleas , to answer before the barons of the nation , and there cause poore men to come up ; these priests some for 4 or 5 shillings , some for less , two hundred miles poor labouring men , and thus they use them without any pity or compassion , and if they wil not pay them , takes their pots , or kettles , or platters , priest sends to take them away , or plow-gear . was ever the like heard in all ages since the world began ? are not these they that makes the gospel of the lord jesus christ chargeable ? and are not these things a shame to all christians , that their teachers should make such fruits manifest , nay their colleges at cambridge , where they make their ministers , have caused some to be cast in prison for not paying them their tythes . here the mother and her sons both make havock ; one was prisoned at york till he died for not paying tythes ; prisoned another to death by priest shaw , for not paying him tythes . now if these things doe not shame all christian magistrates and rulers , what will , that have not a feeling in them with these sufferers ? and if this be not a dishonor to truth and the gospel , what is ? and christ who sends forth his teachers freely as they receive so to give . now if you cannot see that you and such teachers are contrary to christ and his apostles , the god of the world hath blinded your eyes , and you are such as jeremy speaks of in the horrible and filthy thing , the priests bear rule by their means , and the people love to have it so : but what will you do in the end thereof ? never did so much nakedness appear in any age you read of , as doth in this age among them , which are not wotthy to have the name of teachers of truth , which generations to come will be ash●med of since the days of the apostles in this night of apostasie and darkness : hath the false teachers got up tythes , yea and of the people will have treble damage if they will not pay them , by whose means many come to lose almost their whole estates , having it taken from them for the priests . the apostle shewed that tythes were taken away , and the command disan●lled by which they were payed , and the hand-writing of ordinances blotted out . george fox . finis . apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning god, the devil, and man, as to his body, soul, and spirit, heaven, hell, judgement &c : propounded to george fox, john perrot, samuel fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to edward burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. livinus theodorus, and sabina neriah : which truths (as there inspired by the spirit of god) are here expired in love to the souls of men / from ... samuel fisher. fisher, samuel, 1605-1665. 1661 approx. 80 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2009-10 (eebo-tcp phase 1). a70039 wing f1047 estc r31513 12033731 ocm 12033731 52838 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70039) transcribed from: (early english books online ; image set 52838) images scanned from microfilm: (early english books, 1641-1700 ; 1010:15 or 982:6) apokrypta apokalypta velata quædam revelata : some certain, hidden, or vailed spiritual verities revealed : upon occasion of various very prying and critical queries concerning god, the devil, and man, as to his body, soul, and spirit, heaven, hell, judgement &c : propounded to george fox, john perrot, samuel fisher : and after that (with a complaint for want of, and stricter urgency for an answer) re-propounded to edward burroughs : by two persons, choosing to notifie themselves to us no other way then by these two unwonted (if not self-assumed) titles, viz. livinus theodorus, and sabina neriah : which truths (as there inspired by the spirit of god) are here expired in love to the souls of men / from ... samuel fisher. fisher, samuel, 1605-1665. fox, george, 1624-1691. j. p. (john perrot), d. 1671? [4], 28 p. printed for robert wilson, london : 1661. first two words of title in greek characters. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng spiritual life -modern period, 1500 society of friends -apologetic works. 2007-03 tcp assigned for keying and markup 2007-04 apex covantage keyed and coded from proquest page images 2008-09 john latta sampled and proofread 2008-09 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion αποκρυπτα αποκαλυπτα velata quaedam revelata : some certain , hidden , or vailed spiritual verities revealed . upon occasion of various very prying , and critical queries concerning god , the devil , & man , as to his body , soul , and spirit . heaven , hell , judgement , &c. propounded to george fox , john perrott , samuel fisher . and after that ( with a complaint for want of , and stricter urgency for an answer ) re-propounded to edward burroughs . by two persons , choosing to notisie themselves to us no other way then by these two unwonted ( if not self-assumed ) titles , viz. livinus theodorus , and sabina neriah . which truths ( as there inspired by the spirit of god ) are here exspired in love to the souls of men . from out of a hole in the gate-house at westminster , through an earthen vessel there imprisoned for the testimony of jesus , known among men by the name of samuel fisher . london , printed for robert wilson , 1661. these returns to the letter , and replies to the queries here ensuing , were in no wise written at first with any purpose of publishing them so generally as at the press : but with particular respect to the satisfaction of those two private querists onely , viz. l. t. & s. n. who have ( on their part ) so privily all along managed the matter of their enquiry , that we can truly say ( notwithstanding our express desires to them of such a thing ) we cannot learn to this very day , by any hint to us ( as from themselves ) distinctly either who , or what , or whence , or where they are ; their letters bearing no date from any sign or place , whereby we might be put into a capacity to come unto any outward cognizance of , or acquaintance with them ; and themselves not willing ( for ought i see ) to be known to us either by their faces , or by the places of their abode , but onely by these two ( i will not say hypocritical , but ) aenigmatical names of livinus theodorus , sabina neriah . but so it was , that they never sending at all for our answer to their queries to that person nominated by themselves , with whom it was left for them at their own request * , but about five or six weeks after it was made ready for them , propounding their queries all over again verbatim to e. b. together with not onely expressions of greater earnestness , and sharper eagerness after an answer , but also a letter of complaint against us three , g. f. j. p. s. f. as either nilling or neglecting , and not at all regarding to gratific our friends ( as they style themselves ) in a matter of so grand importance ; and lastly , they not yet coming , nor so much as sending to me for it , though in a letter left for them , and carried to them by their messenger , it was long since signified to them , that it lies by me for them , if they would either call themselves , or send for it to me by any that might signifie to me where any of us ( as occasion is ) may speak with either of them ; their messenger also intimating ( as i hear ) that their expectation and desire now is of seeing something printed as in answer to them ; i held it meet , in no less love to their souls ( who e're they are ) and even to the souls of all men , then to my own , to commit and commend this long since written reply in print to their or any other persons , whether private , or publick perusal , in such manner and form as hereafter follows . s. f. some certain , hidden , or vailed spiritual verities revealed , &c. friends , you , who ( tam masculiné , quam foemininé , and that ( as may well seem , at least to some ) mendaciter & fictitiè potius , quàm veraciter & sincerè ) subscribe your selves ( respectively ) by these two more latine , greek , and hebrew , then engl●sh names ( which are significative of a nature and state which your selves are short of ) of livinus theodorus , and sabina neriah . i have seen your thirteen queries propounded to g. f. j. p. and my self , or either of us , together with your ( seeming sympathetical ) preface to them , wherein ( after an acknowledgement of our ministry as such , whereby people may be brought into a posture or frame of spirit , in which they may be capable to receive the mystery of godliness , which ye believe also by the light within us , to be in a great measure elucidated unto us ) you express your selves in some other particulars in such wise , as gives me occasion ( by way of preface to my answer ) to premise something as to them . you intimate of the things exhibited to us in your questions , that they are matters of such weight , that the consideration thereof hath oft much reflected upon your spirits , so that you have gone sometimes to our assemblies in hopes to hear discourses of such like , as being of great concernment , and very pertinent for every one to know ; but though ye have heard us promising felicity and consolation in the creatures obedience , and threatning judgement and misery in its disobedience ; yet we never explicated ( so as to your satisfaction ) when , where , and in what manner they must of necessity participate of the one or the other . hereupon , and for other reasons by you alledged , viz. the profitableness of writing above verbal discourses , as in which things discussed are more subject to be obliviated , wrested , perverted , and the intellect more obnubilated , then in the other ( which all are reasons of little cogency ( if there were no other ) to enforce me to answer the curiosity of your itching minds in this case , sith i well know , that in the power and spirit of god , truth may be unfolded both much more , and to many more also , that are of open and honest hearts , in one hour by word of mouth , then it can by the writing of many days , to men , who have ( pruritum cognoscendi ) more desire meerly to know , then mind to do what good is already known : i say ( as you say also ) that ( causis superius ) you present to us the following queries in writing , in order to receiving a satisfactory answer in the same way of writing hoping it will not be offensive , sed potius cum delectatione accepta , ( but acceptum ye should have said , had ye heeded what ye wrote ) promising in case ye do receive our answer in plain , honest , down-right words , ye will be obliged not onely to acknowledge your selves to be our friends , but , us also to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be ready to acknowledge the truth of our principles before , or to any that you shall hear oppose us . now truly friends , here are ( not a few ) very fair pretences and seeming shews of simplicity , but yet ( latet anguis in herbà ) there is an eye ( that is not evil neither , but pure and single ) which sees more of the serpent , then of the saint in all this , and in the queries that follow after it ; and more of that subtilty of the enemy , then of that simplicity that is in christ , whose meat and drink it was to do the wil made known , whilst the other feeds , no higher then on that dust of desiring to know , and discourse of those many truths , which he never minds , nor means that they shall have so much influence upon his heart , or dominion over him in his life , as to order him rightly according thereunto , in either the one , or the other : whereupon we could very well excuse our selves ( as to the lord ) if we should answer you no otherwise , then by answering you not a word : and for my own part , though it is not at all offensive to me ( if it never prove so to your selves ) yet ( as delightful as ye take it to be to us to be presented with your queries , wherein ye shew your own delight to be in minding things too high for you , or for any but such whose dwelling hath been long in the deep , before ye are truly come to be well acquainted with the first principles of the oracles of god within your selves ) i take as little delight in , as i do offence at your own , or any ones presentments of this kind , it being altogether as endless , as it 's easeless , and well-nigh as useless for us , as it 's utterly reasonless for you , or any to engage us to it , or expect it from us , that we ( who , howbeit ye , who come but sometimes to our meetings ( as ye say ) have seldom heard us have so abundantly opened the truth in those very points concerning god and man , as to his body , soul and spirit , heaven , hell , the holy city , the day of the lord , and the eternal judgement ; and so long directed people to that true light which onely gives the knowledge of all these very things ye enquire after ; and this not onely by our verbal discourses , but also in our books , which are extant in all places to the publike view of all persons ) should condescend to exercise our selves stil in writing the same o're and o're again , to gratifie every two or three single persons in private , in order to the feeding of every airy fancy , which would fain furnish it self for windy discourse thereof , with notions and comprehensions of those weighty truths of god , which it's fitter for wise men to wait in silence on the lord for the feeling the truth of , within themselves , in that light , out of which they can never be known , then in a flood of words to stand questioning and replying one to another about them , and which ( though it 's very pertinent , and also necessary , yet ) it 's not more pertinent , nor necessary for every one to know , then it 's necessary for every one , that would know them in truth , to know them by the manifestation of the spirit of truth , which leads into all truth , within himself , there being no dispensation nor administration either below or beyond that of the spirit in man , and the inspiration of the almighty , that gives that wisdom and understanding , whereby onely they , and all soul saving truths can be discerned : so that it may be truly said of christ ( the true light , who in measure enlightneth every man ) as in order to the knowledge of god , a man's self , and all other matters y● query about : si christum nescis , nihil est si catera noscis ; si christum noscis , nihil est si ●aetera nescis . ye have moses and the prophets within , viz. this written spoken , manifested in you , quod tibi ne vis fieri alteri ne feceris , and ( retro ) whatever ye would that men should do unto you , do ye even so to them ▪ this ( saith christ ) is the law , or moses and the prophets ; but if ye will not be admonished nor perswaded by moses and the prophets , neither will ye be perswaded by such of us , who were once dead in sin with you , but are now risen to life by the power of god , which is his light , and in the same sent to speak unto you from the dead . and as for your owning or disowning of us to any such , as before you shall oppose us , it 's little to us , if ye own us to be of the truth , unless ye come together with us into union with it ; for we know ( whether ye confess to , or deny us ) that we are of god , & that the world lieth in that wickedness that cuts off from him ; and that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as hold forth that infallible everlasting truth of god , which hath very amply revealed to us of its secrets ; which truth needs no man at all to plead for it ( for it pleads both for it self , and for its children ) much less such as seem to side with it without in words , yet indeed resist the power of it in themselves : if ye be so wise as to submit to the teachings of it , ye shall be wise to yourselves , & to the salvation of your souls ; but if you sleight or scorn it , so as to seek or seem to be above it , ye alone must bear it , in the judgement of it . to conclude , though as one of this worlds fools may ask much more then many a wise man in christ may think fit to answer to ; so one that is a fool for christ , may answer much more truth then many of the wise men of this world may think fit to acknowledge to be satisfactory ; yet , that ye may not think , i say , that ye may not think we forbear to reply upon the account of any such difficulty or depth in your questions , as transcends the capacity of those ye dealwith , whom ye deem ( for all your owning them as above others ) not a little inferior to your selves , and that ( like the sluggard , who is wiser in his own eyes then seven men that can render a reason ) ye may not grow more prudent , then pudent , as many are apt to do in their own conceits , so as to judge them altogether unanswerable , if your questions lye unanswered altogether , in at least some more hopes of your conviction and conversion by us , then fear of your contradiction , or confutation of us , i return to your following queries , as hereafter follows . query 1. what is god really in himself , without any definition ? and in what did he dwell , and manifest himself before the foundation of the heavens and the earth was laid ? answer 1. god , as he is really in himself , is beyond all definition of ours at all , being not determined to his hic & hunc , as all created beings are , being ( as to time and place ) nec definitivé , nec circumscriptivé in either ; but , if speaking by way of such description as those have made of him , who have seen and known him , may , de facto ( as de jure , it ought to do ) amount to the satisfaction of your prying minds , which would fain be intruding into things which ye have not seen . i answer , god , ( whatever more he is , that 's nothing to us , quae supra nos , nihil ad nos , the secret things of himself , are onely to himself , whose mind in all things absolutely , who hath known ? but things reveal'd onely to us , to speak of , and to our children ) is really in himself , whatever he hath at any time , in and by his son , revealed himself to be , in and to his holy prophets , and children ; and whatever they in all ages ( as moved by him so to do ) have declared him to be , whether by word of mouth , or scripture : and so whatever ye there read , god is , that god is really , indeed , and in truth , ( viz. ) a spirit , light , love , that one , omnipotent , all-sufficient , spiritual , substantial , living , everlasting , infinite subsistence , which hath his own being of himself , and gives being , life , breath and all things unto all , in whom we and all mankind , who are his off-spring , both live , move , and have our being . howbeit , there is not in every man , no not in all those that read of him there , and can speak of him ; what they there read , the true knowledge of him so , or so to be ; for they onely truly know him to be this or that , who witness him truly to be this or that to , and within themselves ; & those know him not , who ere they are , that prate this and that of him ( like pyes and parrets , which may be taught verba nostra conari ) yet come not to find and feel him so to be , as they say of him , by feeling after him in his own light , by which he draws nigh to , and is not far from every one of us ; by which ( in ommbus aliqualiter , though not aequaliter ) in some measure , though not the same measure , he manifests something of himself in every conscience , and by which in , and to such as love him , and keep his commandments given out in the same , he manifests himself in such wise as he will not do to the world ; yea , in such wise that they can experimentally say he is so or so , by what they see concerning him , and are made fully sensible of in themselves ; in such wise that they have the witness of it in themselves , and can set to their seal , that god is , and that he is true , good , merciful , faithful , just , righteous in taking vengeance ; that he is a judge , a protector , a saviour , a redeemer , and whatever else he is said to be , even of a truth ; yea in such wise as to say with job , i know that my redeemer liveth : with mary , my spirit rejoiceth in god my saviour : with paul , we are saved by his grace ; christ liveth in me , &c. whenas whoever thinks or sayes he knows god , because he can say something of him at second hand , in a form of words , and the same truth ( perhaps ) which he reads written of god in their scriptures , who declare no more of him , than what their own eyes , ears , and hands , do see , feel and handle of him ( as we do , and they did , who wrote of old that holy scripture ) and yet know him not nigher hand , in that which is of himself , within their own hearts , even that by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not onely whatsoever is known of god at all , but also whatever is to be known of him , or knowable at all , is manifested in him , rom. 1. 19. he deceives and mistakes himself ; and whate're he thinks he knows of god , he knoweth nothing yet of him , or of ought else , as he ought to know , therefore saith the wisdom of god , 1 cor. 1. 21. in the wisdom of god , the world by wisdom knew not god. and 1 john 2. 4. he that saith , he knoweth god ▪ and keepeth not his commandments , is a lyar , and the truth is not in him . and to such wise sayers and knowers as these ( and such were the scribes , who were ever scraping in the scriptures to find god , and his life ; yet never knew him at any time , nor saw his shape , because they heard not his voice , nor heeded his word in themselves , joh. 5 37. ) god saith , though ye say , god lives , yet as i live ye swear falsly . and why falsly ? was not that a truth , that god lives ? yes , but not a truth truly testified unto by them , ( any more then what is testified in foro hominum , in mens courts , by such as being not eye-witnesses thereof , have it onely by hear-say from others ) because they witnessed to it but in stoln words , which they had , and heard from such , who knew him to live , while themselves knew him not to live within themselves . whereas therefore ye query , what god really is in himself ? as god saith of himself , i am that i am ; so say i , deus est id quod est ; god is what he is : and if ye , who by your asking of u● , profess your selves to be yet ignorant of him , and so to worship ( if yet ye worship him at all ) an unknown god , as the wise athenians did , would know him in any measure , as he is really in himself ; my counsel to you is , to stand still in his own counsel , namely , his light in your own consciences , that in that you may be led forth into his life and likeness , even into the image of his son , the light of the world , the righteous , pure , meek , innocent , gentle , loving , peaceable , in offensive , merciful , compassionate , tender , patient lamb of god , that takes away the sin of it , who is the express image of the father , in that light that manifests him , and all things ( for whatever is manifest , is manifested by the light ) wait for his appearing in his own spirit and power to restore his own image in your hearts ; that as he appeareth , ye may appear with him in his glory , which is fulness of grace and truth , being transformed into his image from glory to glory , by the operation of his holy spirit , that as he appeareth , ye may be like him , and so see him as he is ; then shall ye know the lord , if ye thus follow on to know him , whose goings forth are prepared as the morning to meet those that meet him in his light , by which he shineth into our hearts , to give the light of the knowledge of his own glory , in the face of jesus christ . finally , in answer to the latter part of this your first query , i say , that light which god now is ( whom no such eye as you look after him with , who ask counsel of man only concerning him , and not of himself alone , either hath seen , or can see ) that same light he ever was : and in that light in which he now is , and dwells , ( which is unapproachable by every evil-doer , who hates the light , which is come into him to save him , neither comes into it , lest by it his deeds should be reproved , and which he who doth truth comes to , that his deeds may be made manifest to be wrought in god ) in that god was , and did dwell from everlasting ; and as the outward sun is not seen by any other natural light , save that which shines from it self in the outer world : so god neither is , nor can be seen by any other spiritual light save that which shines from himself , into the inner world of men's hearts : and in that light in which god doth now manifest himself , in the same did he manifest himself ( if yet it be proper so to ask , and so to answer , as concerning him ) before time was , and before there was any creature extant , to take cognizance of him by such a manifestation , even before the foundation of the heaven and earth was laid . qu. 2. whether is there a manifestation of god in every thing that hath a life , motion and being , in this outward creation ? and whether is a creature to expect ever to know god under any other dispensation or administration , further then by the manifestation of the spirit of god in him , which is given to , & c. ? ans . this second query stands in two parts , to the first of which i answer , yes , as 't is said , deo plena sunt omnia : est deus in nobis , agitante calescimus ipso : and not onely so , but also , quaelibet aquae guttula , quaelibet terrae globula , praesentemque refert , quaelibet herba deum . to the second , i answer , nay ; there is no other way , dispensation , or admininistration , in , or under which a creature is to expect to know god , further then by the manifestation of the spirit of god in him ; for it is written , rom : 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( that is ) whatever is to be known of god , is manifest in men , for god doth shew it in them . qu. 3. whether are the spirit of god , the spirit of man , and the spirit of the devil , three distinct spirits ? ans . yea , the spirit of god , the spirit of the devil , and the spirit of man , are three distinct spirits . qu. 4. whether be they essentially impregnated in man ? if so , when , and after what manner were the said spirits infused into him ? ans . in this query there is a fallacy , called , a bene divisis ad male conjuncta ; i. e. a question asked of many things together , which ( in some sense at least ) may be truly affirmed of some of them , but cannot be affirmed of them all : i answer therefore , they are not all three ( as your query seems to intimate ) essentially impregnated in man ; neither are they all three de esse homini ; for first , as to the spirit of god , a man may remain a man , i. e a man of the earth ( as to his essentials ) when the spirit of god which was once given him , is ( as david prayed it might not be from himself ) no less then totally taken from him ; therefore god's spirit is not essentially impregnated in man. and as to the spirit of the devil , man was ( quod esse ) truly and formally man , before the spirit of the devil did prevail to enter him , and will be so again , when that unclean spirit is again ejected and cast out of him , quod potest vel adesse , vel abesse , sine subjecti interitu quoad suum esse , hoc non est de essentia huic subjecto : that which may be differently , either in , or not in any subject , without the destruction of that subject , as to its essential being , is not essential to the being of it : but so may be either god's spirit , which is god's gift to man , after he is truly man , or the devil's spirit , which may be cast forth of man , and yet man truly remain man : therefore neither of these are essentially impregnated in him . as to the second part of this fourth query , wherein you ask , when , and after what manner the said spirits were infused into man ? it 's of so little consequence to know , that it 's well nigh as frivolous for one wise man to enquire after it , as 't is impertinent and unprofitable for another to resolve it ; and therefore as to the two spirits of god and the devil , neither of which two are essential to man ( as his own spirit ( in some kind at least ) may be said to be , of which there is more hereafter spoken ) i say onely this , namely , as to that of god , quaerendum est potiùs , quomodo in bono illo spirits ambulemus , quàm quomodo in nos d●…erit . and as to that of the devil , thus , quarendum est potiùs , quomodo ex malo isto evadere possimus , quam quomodo in nos invaserit . query . 5. what is the spirit of man in it self ? is it natural , yea or nay ? is it mortal or immortal ? and whether hath it a being distinct from the body ( when expired ? ) if so , how , and where , clearly demonstrate . qu. 6. whether is there a soul in man distinct from the said spirit ? if yea , what is it ? and where is its present scitnation in man ? ( plainly manifest it distinguishable ) and whether ( after the decease of a man ) it hath a being apart from the body ? if yes , where ? and whether in that state it be sensible either of consolation and happiness , or torment and sorrow ? and after what manner shall it enjoy the one , or have the other inflicted upon it ? qu. 7. whether is it possible for the soul of man to live without a body ? if not , into what body doth it betake it self ? or how is it propagated to eternity . qu. 8. what is its properties and operations ? and what were them souls spoken of in the revelations , which john said he saw crying under the altar ? and what is that altar ? and where did he see it to be ? and whether had them souls bodies ? if yea , what bodies were they ? ans . as to this fifth query , wherein you are busie , high-flown , cl●mbering , and over-curious in querying , what the spirit of man is ; and whether natural , mortal , or immortal ? and whether it hath a being when the body is expired ? if so , how , and where , &c. with which fift query , not onely the latter part of the fourth , but also the whole sixth , seventh and eighth ( wherein ye are as critically inquisitive , running out into various quirks , quiddites , and quomodities about the soul , as quae ? quid ? ubi ? qualis ? quando ? quibus auxilijs ? cur ? under which forms of querying , one pragmatical spirit may ask more questions then many wise men may find either while , or will , or good ground to reply to ) are so far co-incident , that one cannot be well clearly answered without the rest , i say thus , both unto it , and to the rest , viz that man ( as god at first made him ) was a creature consistent of these three , namely , body , soul and spirit ; each of which the apostle prayes on the behalf of them ( as in the saints ) that they might be kept blameless to the coming of our lord jesus * . each of which , though concurrent with the rest , to the compleat making up of that one compositum , or creature called man ( as god at first made him ) are yet distinct in themselves , and separable the one from the other . first , as for the outward earthly body , which was framed of the dust of the outer earth , into which dust , ( as into its first principle ) it must once return ; that is , but the earthly tabernacle , in which the soul , ( which is in truth more the man , than it is ) dwells , and hath its place of residence , and scituation for a time . as for the soul , of which i say it s so distinct from the body , and from the aforesaid spirit also , is that it 's possible to have a being , not only in conjunction with , but also after its separation from them both , of which you ask , where is it's scituation in man ? i answer , if ye query ( as ye seem to do ) of its local scituation , it is plainly scituated in the body , which is a receptacle fitted for it , and is the outward organ , which it animates , which , and in , and by which it acts , while it is in it ; which soul is that life of the body which is truly enough by the very philosopher defined to be , actus corporis organici , quatenus est organicum , whose definition of it is answer in part sufficient to your query concerning its properties and operations . 2dly , and if ye ask , whereabout , or in what part of the body the soul is scituated ? i say , it is quid totum in toto , & totum in qualibet parte , wholly in the whole , and wholly in every part of the body : but if ye ask after other then a local scituation , i say , the soul , which is by christ styled the man's self , and is so more than the outward carcase , ( compare matth. 16. 26. with luke 9. 25. ) and is a more noble part of the man than the other is ; it is scituated [ naturally ] between two natural ones , viz. the outward earthly body , and the inward heavenly spirit of man ; as it is [ spiritually ] between two spiritual opposites , viz. the impure corrupt flesh , and the pure incorruptible spirit ; which ( as contraries ) do lust in fallen man , the one against the other . and as to its having a being , a part from the body , after the decease of the body , or of the man , so far as to his outer body , i affirm it hath ; and though in your dark minds , ye doubt the possibility of its being without a body , and therefore feign a certain transmigration of it of necessity into some other body , when it comes to pass out of its own ; yet i deny , that as a meer pythagorean dream : it 's not necessary , that it must betake it self into some other body , when it departs from its own , in order to its propagation to eternity ; for it is immortal as to any utter annihilation ( howe're it may die by sin , from god , who is the truest life thereof , and so cease to be such a living soul , as at first he made it ) and because immortal , therefore i● its nature eternal , i. e. never ceasing to have same being or other , either good or evil to all eternity . and since ye ask , if so , where ? i answer ; if ye mean as to a local circumscription , it 's as improper as impertinent so to ask , sith the soul which is a spiritual body , and so ( as christ the second man , the lord that spirit also is ) a spirit as well as a body is not in loco circumscriptivé at all : but if by where ? ye intend ( as by the following words ye seem to do ) in what state , namely , a state of bliss , or a state of torture ; that may fall out to it indifferently , to be either so or so , according to that condition of distance and alienation , or of nearness and conjunction , that it stood in , to either god's spirit , or the devil 's , at the time of its departure from the body . and whereas it 's queryed , whether in that state of separation from the body , it can be sensible either of consolation and happiness , or torment and sorrow ? i answer , yes , why not ? ( it being a spirit ) as well as other spirits , viz. the devils , who were most afraid of going into their torment , when they saw themselves ready to be cast forth into the deep , out of the bodies of those two men whom they once possessed ; and the unclean spirit , which when he is cast out of man , whom he once acted in , to his own content and pleasure , walks through dry places , seeking rest , but finding none , unless he can re-enter into his house , out of which he was ejected : and the souls under the altar ( of which ye are more critical in querying , than i shall be careful in answering to that curious mind that would fain know what it cannot know , or if it could , it must not ; which souls are said to cry for vengeance on their adversaries , and therefore were sensible of the wrong sustained from them , and yet were souls , existent in an actual separation from , and without their bodies , being the souls of such whose bodies had been slain for the testimony of jesus . 3dly . as to the spirit of man , which is the best , highest , and most noble of the three aforesaid , which concurs to the constituting of man in his primitive perfection , it is that breath of life , which god breathed into his soul after he had formed him ( as to his body ) of the dust of the earth , whereby he came to be a living soul ; a soul that did partake of something of god's own life ; whereby it did live in his sight ; this is that living principle of the divine nature , which man did before his degeneration , and shall again after his regeneration , partake of ; in respect of which , he was , and shall be again ( as he takes heed to come into union with it , and thereby to recover to his first estate ) called the son of god , as adam was before he fell ; and in respect of which he is said ( principally ) to be made after god's own image , and to be the very image and glory of god ; this is that incorruptible , immortal seed of god , which whoever comes to witness himself brought forth into the likeness of , is said to be born of god , to be of god , to be the child of god , that doth righteousness , and sinneth not , which who so doth is of the devil : this is that breath of gods own immediate breathing into man , that spark of life from him , who is the eternal word , which was with god , and was god , in whom was the life , and his life was the light of men , which shineth in the darkness , in the dark places of their earthly hearts , who by the fall are gone out from it into the lust , but the dark soul comprehends it not : this is that heavenly part , or spirit of man infused into him from above , which lusteth against the corrupt flesh , and against that evil spirit that hath entred into him , that lusteth to envy : this is that which mounts upward , and strengthens such souls as stay by it to mount upward with wings as eagles , towards him from whom it comes , while the earthly part both tends and draws the soul downward , so that in respect of that spirit of man it may be most truly said of god in his first making of man , os homini sublime dedit , coelumque videre . this is that noble , royal , righteous , holy seed , which while man was at first born , made , created and planted after the nature and image of , he was said to be planted a noble vine ; wholly a right seed , till by being alienated , separated , and estranged from it into his earthly part , he became a degenerate plant of a strange vine unto the lord , a seed of evil-doers , that are never more to be renowned , unless they come again to be born of this holy seed , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from above , of this spiritual part , or spirit in man ( which gives him the heavenly wisdom , which the wisdom of the flesh , that is from beneath , and but earthly , and animal , and diabolical , is enmity against ) and of this breath of life , or inspiration of the almighty , which gives understanding by which he comes again to be a tree of righteousness , a plant of the lords renown , the seed of the kingdom , the royal seed , that right seed , that holy seed , which is the substance of the oak when the leavs fall off the true man that god made , who in the doing of his will abideth ever , when the spirit of the lord shall have blown away all flesh , and all that mankind that is become the seed of the serpent , the generation of the viper , so that it shall wither as the grass , and come to nought as the flower of the grass , which to day is , and to morrow is cast into the oven : finally , such a living soul as man at first became , when god first breathed into him this breath of spiritual life , to live and dwell in his life , light and presence , when the souls that live in sin , and are alienated from his life through the blindness of their hearts , must die for ever , and ever perish from the light of his countenance . this spirit of man is the very principle of spiritual life to his soul , as the soul is the principle of natural life to his body ; whereby as that becomes a living body through the union of it with the soul ; so the soul respectively becomes a living soul , through its vnion with the said spirit . these three are the three principles , after which the man is respectively , and differently denominated , sometimes after the one , sometimes after the other , prout occasio requirit . in respect of the earthly body of which he is formed , man is denominated , 1 cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly , and is said to bear an earthly image , and hath his name adam , accordingly , which by interpretation is red earth . in respect of the soul he is denominated animal , an animal man , soully , or but sensual ( as abstract from the aforesaid spirit , jude 19. these are they who are sensual , or ( as the greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. animal , having not the spirit , 1 cor. 15. there is a natural body , or ( as the greek word is ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is an animal body , 1 cor. 2. the natural man , or as the word is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i e. the animal man perceiveth not the things of the spirit ; so also james 3. the wisdom from beneath , which only the soul is capable of , without the said spirit , which gives that wisdom from above , which is pure , peaceable , &c. is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earthly , sensual ; i. e. animal , and devilish . in respect of his spirit , and as he is denominated after that , which is in conjunction with the spirit of god , that imparts it to him , he is said to be a spiritual man , discerning the things of the spirit , which the animal man doth not , and discerning others who are but animal , while himself remains undiscerned , by them who are below him , 1 cor. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and as to your asking concerning the spirit of man , whether it be natural or no ? i answer , that it is natural , i. e. pertaining to the very nature of that man which god first created , and of the man of god which to that primitive nature is restored ; for howbeit it is of the divine nature , and so supernatural , as in reference to man in the fall , who is of the devils marring , yet to the constitution of such a man as god at first made after his own image , and glory , to partake of his own divine nature , it is natural : and though it is as natural to man instatu corrupto , to sin , and break the law of god , as for a natural bruit beast to drink in water ; yet to that man , who is god's image and glory , by participation of the divine nature , it is as natural ( as it was to christ , whose meat and drink it was to do gods will , as also it is to the meer natural man to eat and drink outwardly ) to observe his law : and therefore such as obey the law , are said by nature to do the things contained in the law that is by that nature which man was at first created after , which is the divine nature , which the saints are again according to gods promise partakers of , 2. pet. 1. otherwise , if ye speak of that nature of the devil , vvhich by sin man hath to himself contracted since his departure from the other , it is as contrary to that nature to do good , as it is contrary to the other to do evil ; and this is that nature by vvhich the saints themselves , till they vvere saved by gods grace , and quickned back again into the other , are said to be ( eph. 2. ) the children of wrath as well as other ; and those sinners vvho have lost the first nature , are said there upon to be without natural affection , i. e. without such bovvels of mercy , pitty , love , and compassion to their own flesh , and fellow-creatures , as they had vvhile they stood in the first nature . and vvhereas ye ask above in the fourth query of this spirit of man , as vvell as of god's and of the devil 's ; whether or no it is essentially impregnated in man ? i ansvver , that it is essential ; that is , pertaining to the very being ( and that constitutivé ) of the man aforesaid , viz. that man of god , vvhich vvas of gods first creating , or is of gods renewing back again into his own nature , image and glory ; yea , so , as that such a man cannot possibly be without it , though it is spiritual in it self , and so neither natural ( as is said before ) nor essential , either constitutive , or consecutive to the being of that man , that is in the transgression and alienation from god , and so degenerated from primitive manhood , into no better state than that of the beast of the field , which is his figure . and whereas ye query , whether the said spirit of man is mortal or immortal ? i answer , it is immortal , and neither mortal nor corruptible , but that immortal and incorruptible seed of god , even something of that living word , which is said to be made flesh , and to dwell in the saints , that is said to be ingrafted or put into man's heart , whereby he being begotten into the will of god , is said to be born of god , and the son of god ; which principle , or innate word , being received with meekness , saves that soul from sin , and so from the second death , as it stands in union and conjunction with it ; which word is called ( james 1. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and is said to be made flesh , and to dwell in the saints , john 1. as their life . and whereas ye ask , whether this spirit of man hath a being distinct from the body , when expired ; and if so , how and where ? i answer , it hath a being distinct , not onely from the body , when deceased ; but from the soul also when expired ; which spirit is quick , powerful , and quickning ; and searching the soul in its secrets , and piercing so unto the marrow and reins , that all things are naked and bare before it , and nothing hid from its sight ; whereupon it is said of this spirit of a man , prov. 20. 27. it is the candle of the lord , searching into the inmost parts of the belly : this is that candle whereby the lord doth search jerusalem it self ; this is that spirit of a man of which it 's said , who knoweth the things of a man , save the spirit of man that is in him ? as none knoweth the things of god , but the spirit of god , and he to whom the spirit of god reveals them , which is onely to the spiritual man ; who by his union with that light of god in himself , which flowes from the life , comes to be god's own image and glory , which all his begotten ones do bear , whose glory is seen to be that of the son of god , which is fulness of grace and truth . and howbeit , the body and soul both may perish , as they seperate from this spirit , yet it lives and abides for ever , together with all that doth the will of god made manifest in it . this is that in respect of which , man regenerated by it , is man indeed , such a one as in reference to whom , man in the fall is but the beast of the field , as much falling short in the highest of his meer animals of the spiritual man , as the outward beast of the field doth of him who is meerly animal ; for man at his best estate , abstract from this , even every man is altogether vanity , and a lye ; yea , man in honor separated from that understanding which comes from this , is but as the beasts that perish : and men who seperate themselves from it in their sensual or animal understanding , so as not to have the spirit , must ( for all their airy notions in the sensual part ) once know themselves to be but beasts , or men by the halves ; this is that spirit of a man which is able to sustain and bear all his infirmities ▪ but if it be wounded by man's sin , who can bear it ? prov. 18. 14. this is that spirit of man that goeth upwards , and draweth the soul upwards toward god , from whom it is breathed into man ; when the spirit of the beast , or bruitish man goeth downward to the earth from whence it came , and draws downwards , even to the chambers of death , and the depths of hell. this is that , of which while ye ask how , and where it hath a being ( if so at all ) distinct from the body ? i answer in the words of wisdom it self , eccles . 12. that at the dissolution of the compositum , or whole man , which consists of the three aforesaid , each from the other , then the body returns to the dust from whence it came ; and the said spirit returns up to god that gave it : and that soul together with it , that hath stood in the counsel of it ; while that soul which the body dyes from , while they both lived together in sin dyes both from it , and from god that gave it , for ever ; and is left naked , and divested both of its own body , and its own spirit also , and lyes in separation not onely from both these , but also from god , and his good spirit tormented among all evil spirits for ever . query 9. what , and where is that heaven in which it 's said god doth dwell ? is it above the firmament , or must a creature wait to know it manifest in him , and not otherwise ? ans . heaven , is the highest place in either outward and local , or inward and spiritual scituation , and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the heaven in which its said god dwells , is neither onely above the firmament , nor onely under the firmament , but both above it , and below it , and even every where ; where he manifests himself in his love and mercy , goodness , grace and glory : and as he dwells in no place , so as to be any where ( circumscriptively ) included , so in every place ; he is so , as to be no where at all excluded . so that if ye ask , whether it is above the firmament onely ▪ and not otherwise ? i say , no ; for it is also under the firmament , or else the son of man could not have been truly said to be in heaven ( as he is john 3. ) in that self-same juncture of time , wherein he was standing bodily , and speaking to nicodemus here on earth ; neither could the beast be said ( as he is , rev. 13. ) to blaspheme the saints that dwell in heaven , if they were not in heaven whilst here on earth ; for even he and his worshippers ( superstitiously ) adore whatever they deem to be above the skies , and blaspheme it not . likewise the apostles dwelling ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was in heaven , phil. 3. whilst they were bodily here on earth . therefore heaven is as well under , as above the firmament ; yea , it is in very deed in his peoples hearts , in every humble , broken and contrite spirit . and whereas ye ask , whether a creature must wait to know it in himself onely , and not otherwise ? i say , not so neither ; for heaven shall be manifest , and known not onely inwardly in their hearts , who wait for it ; but outwardly also , to such as wait not for it within themselves ( as lazarus bosome was to the rich man's sight afar off ) so far onely as shall tend to the aggravation of their anguish , who shall see themselves shut out everlastingly from sharing in it . to conclude , the heaven , which is god's throne , god's house , god's tabernacle , and the place of his rest , where no lyon , nor any ravenous beast shall be ; where no lyar , nor unclean one , that works abomination , hath any place ; where none of the proud , prying , vulturous eyes can pierce far enough to discern the glory of it ; where no haughty fowles of the air , that are lifted up with the windy wings of their own lofty notions , no high-climbing capernaites , nor thieves and robbers , that are flying about aloft above the door , which is the light within , can ever sore high enough to enter , is not onely that high place , locally scituated above the skies , but that high and holy place also , of a low and humble heart , and a broken and contrite spirit , that trembles at his word ; there he delights to manifest himself , who is the high and lofty one , who inhabiteth eternity , and to make his abode , even in them who are meek and lowly , who dwell on high with him in the hill which he hath chosen ; whose hill is the highest above all the hills , whose jerusalem is his throne , when all the earth besides it , that are foes to him and it , must be as the footstool ; and as no more then ashes under the soles of their feet ; the mountain of whose house is now establishing on the top of the mountains , and exalting it self above all the hills ; so that all nations shall go up unto it ; while the proud and lofty dwel down below , in a low place : the way of life is above , where the upright walk , who are to have dominion over the wicked in that morning that is appearing ; who dwell in hell , which is beneath , and lie in the grave , and in the dust of the earth , where death gnaweth upon their intrals , and feedeth upon them as his prey . query 10. what is hell ? and where is it ? is it a certain local place ? or that , which through the creatures disobedience , is manifested in him ; and that there is no other ? answ . hell is the valley of jehoshaphat , i. e. of the lords judgment ( as the word is in english ) where with fire , and his sword he pleadeth with all flesh , where he easeth himself of his adversaries , and maketh his indignation known to his enemies , whither the lord comes like a whirlewind , to render his anger with fury , and his rebukes with flames of fire ; where the worm that eats in the intrals of the wicked never dies , and the fire is never to be quenched ; the place that is ordained of old by the lord , yea for the king it is prepared i. e. for the devil and his angels , the king of all the devouring crowned locusts , which come up in that smoke that ascends out of the bottomless pit , and darkens the sun and the air , whose name is abaddon , and apollion , i. e. ( in english ) the destroyer . the valley which is also called tophet , or the valley of the land of * benhinnom , tipified by that which was of old about jerusalem ; & is its figure , where men sacrificed their friends through the fire to the idol moleck , which was their god ▪ the pyle where of is fire and much wood , and the breath of the lord , which is his spirit in mens own evil consciences , like a river of brimstone doth feed , and kindle it : this is that valley of jehosaphat , to which ( as much a riddle and mysterie as it may seem to be , to say , come up to the valley ) all the heathen must be awakened and summoned to come up to account out of the dark cells of their own deceitful and desperately wicked hearts , even to that light , which is the least of seeds , and lies lowest under the lust of the world , which is got above it in mens hearts ; yet is in truth the greatest and highest power , and seat of judicature , which whoever resist and rebel against , receive to themselves damnation : this is as a burning within , kindled under all mens fleshly glory , of which ( mean while not denying it to be also a certain local place , as ye speak ) we affirm that it is within in the conscience of every malefactor , or impenitent rebel against the light , where the wrath of god is manifested against sin , and on the creature for its disobedience , where heathenish people , not liking to retain god in their knowledge , nor glorifying him according to what knowledge they have of him , but giving themselves over to vile affections , and to act things that are unseemly , receive ( mark ) within themselves ( as 't is said rom. 1. ) the just recompence of reward , that is meet for their works ; where , as every one whose work is found approved by the light that proves it , hath his rejoicing ( with that joy which the stranger intermeddles not withal ) in himself alone , & not in another , gal. 5. so every one , whose work is reproved by the same , must bear his own burden , which none can ease him of , or take off from him , whoever he is : and this is hell , which is the lake that burns with fire and brimstone , which is the second death , where the fearful , unbelieving , and abominable , have their part , who have no part , nor portion in gods holy city : and ( in answer to the last clause of your sixth query ) this i say is the manner of the consolation and happiness , or torment and sorrow , of which ye ask , after what manner shall the soul ( if it be sensible of either , out of the body ) enjoy the one , or have the other inflicted on it . query 11. what is it in man that must be made sensible of the joy of the one , through obedience , or the torment of the other through disobedience , since what god hath loved , he loves to the end , and the earth must return to the earth , and the spirit to him that gave it . ans . the soul of man is that in man , which when once departed from its body , which it 's the life of , and also from its a foresaid spirit , which is its life , must be made sensible of the consolation through obedience , or of the tribulation through disobedience , as it is written ezek 18. the soul that sinneth shall dye , though the seed of god ( had it kept its union with it ) would have kept it a living soul . so rom. 2. it is written , tribulation and anguish , indignation and wrath , must be upon every soul of man that doth evil ; but glory , honor , and peace upon every soul of man that worketh good , whether they be jews or gentiles . and this with a non obstante to your words of exception at the end of the query , viz. since what god hath once loved , he loves to the end ; which are neither the words of scripture , nor of the truth ; for there it 's said , having loved his own ( which are such onely , who own him in his love ) he loved them to the end ; and this we say is unchangeably so , although this is also as unchangeable a truth of god , who cannot change ; that having from everlasting hated the foreseen subjects of ungodliness , whom he afore unchangeably ordained to be objects of his wrath and condemnation , he hated them unto the end , for as immutably as he loves jacob , which is the righteous seed that is ever blessed ; he hates esau or edom , the seed of evil-doers , which is never to be renowned ; which because it is for ever the border of wickedness , therefore is it the people against whom god hath indignation for ever * . and this notwithstanding also your other words in the query , viz. seeing that the earth must return to the earth , and the spirit to god that gave it : for , as i said above , then doth the evil soul stand most nakedly open to its misery , and sensible of its torment , vvhen it 's divested of that body in which it took its pleasure , and of its spirit vvhich should , could , and vvould have led it once ( but novv it cannot , the gulph being fixed ) to those rivers of pleasure that are at gods right hand for evermore . and as for that soul that is found doing good , its most fully cloathed upon vvith its glorious house from above , and its joy and rest in god , vvhen it 's uncloathed of its house of clay , or earthly body , vvherein it dvvelt in bondage to , and vvas once groaning under the bondage of its ovvn corruption . query 12. what is that city that hath no need of the light of the sun , nor the moon to shine in it , & c. ? and where is its s●●tuation ? and what is that honor and glory , which the kings of the earth must bring into it ? and in what manner must they perform it ? also , how , and when shall they that are saved , be made inhabitants of it . answ . what need ye query this of us , if either ye heeded the light in you , which manifests all things in their proper seasons , to such as wait in it ; or if ye had wel heeded that very scripture either , out of which your query seems to be fetcht , and founded ? where ye may as wel read what that city is that hath no need of the sun to shine in it , as that it hath at all no need thereof , where it 's evidenced to be those saints of god that follow the lamb , who is their light , the new jerusalem which is above , the mother of all the free-born children of god , which is as a bride adorned for her husband , with whom the tabernacle of the lord is , and with whom he dwels ; and as for the scituation of it , is it not expresly said ( as in the vision it was seen ) that it comes down from god out of heaven ? therefore 't is a state here on earth , else also the kings of the nations could not be said to bring the glory of their nations into it ; i. e. to serve it with their glory ; for it is to come to pass , that the kingdom and nation that will not serve thee ( saith the lord , isa . 60. 12. ) shall perish , yea that nation shall utterly be destroyed ) whose glory that they are said to bring into it , or to serve it with , or minister to it withal , is not any of those unlawful , or sinful lusts , pleasures , or licentious liberties , wherein they glory as in their shame ( for as in maximâ libertate est minima licentia , so it 's said , that no unclean thing shall in any wise enter thereinto , neither any thing that desileth , or worketh abomination , or maketh a lie ) but their gain and substance , which the lord himself saith he will consecrate to the god of the whole earth , and to the service of his truth , as they before in their blind minds consecrated it to the service of their lord god the pope , and the setting up of his trashy traditions : for the lamb , who is the light of his holy ones , who are this city , is worthy to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing , and all created things ; for , for his sake they are , and were created , rev. 5. and for those that are with him on mount syon , who are called , and chosen , and faithful , who are his priests and ministers ( non nomine tantùm tenus ) not in name onely , as the popes and the worlds idol-shepherds are , but ( reapse ) indeed and in truth ; who , as the lord saith , isa . 6. 6. shall eat the riches of the gentiles , and in their glory boast themselves , improving the excellencies of the outward creation in wiser ways , and to much better uses and ends , than such drones as the popes divines , who have devoured the good of all lands , under a meer pretence of serving christ , in the service of their own lusts and bellies . and whereas ye ask , when shall those that be saved be made the inhabitants of it ? i answer , so soon as ever they are saved from the sin , which is that alone that slayes the soul , and seperates it from its part and portion there ; for blessed are they that do his commandments , they have right to the tree of life , and to enter in through the gates into the city , without the which are the dogs , who draw back from the truth , and lick up their old vomit ; who for all their dreaming that they eat and drink in the day while the lord's visitation passeth over them , shall yet wander to and fro for meat , and grud ge that they can never be satisfied ; and at evening when they awake , and see the sun is set upon them , they shall return , and grin like a dog , and go round about the city , but never enter to have any share in it , being clambered up above the door , which is the light. query 13. what are the chains in which the angels ( who kept not their first estate ) are reserved under darkness unto the judgement of the great day ? and where is the place of their confinement ? and what is the great day , and the judgement ? we pray you plainly demonstrate . answ . the chains which the angels who kept not their first estate , are reserved in , are the same under which men , who kept not their first estate , are also reserved under darkness , unto the judgement of the great day , & that is the darkness it self , into which they are both gone forth from the light , which was that habitation they both left , in which they were created to stand , as 't is said , the wicked are captivated in the cords of their own sins , and snared in the works of their own hands , viz. in the deceitful counsels of their own hearts , in their own corruptions , under the bondage of which the whole creation groans , and travels in pain together to be delivered ; out of which bonds , and chains , and fetters , snares , and sore captivity , there is no deliverance for men , who are all to come to judgement , but in christ , who opens the prison-doors , by that spirit by which he went and preached to the spirits which were in prison in the dungeon of egyptian darkness of old in the days of noah ; wherein they remain reserved unto wrath and judgment , which from the lord must first come upon them , as assuredly as ever they sinned , and as unavoidably as travel on a woman with child , which she cannot possibly escape ; and the place of their confinement is where-ever the said rebellions spirits are ; a place not of an outward , local consideration ; for although every spirit is in loco definitivé , and determined to his hic & nunc ( excepting god onely , who cannot be so ) yet a spirit cannot be said to be in loco circumscriptivè . and as for the great day , and the judgement thereof , it is the light of the lord , ( for the light he called day , and the darkness he called night ) and the judgement that the said light layeth to the line , and to the plummet , in every creature that hates and rebels against the light , which ministers condemnation on the transgressor , and reveals from god nothing but vengeance , tribulation , wrath , and anguish , perplexity and disappointment , wo , cursing , and vexation of spirit on every evil spirit , and on every soul of man that is found in evil doing ; the eternal judgement of which day of the lord , is over all the oaks of bashan , and cedars of lebanon , and pleasant pictures , and fenced towers , and high walls , and all mans glory and pomp , which hell now opens her mouth wide to receive & over every one , and every thing that is high and lifted up ; and there can be no declining the judgement of it so , but that ( to versifie to you back again in your own way of latine rime , wherein ye conclude your queries , and i my answer ) you must expect and know , that quod sibi quisque serit praesentis tempore vitae , hoc sibi messis erit , cum dicitur ito , venite . to all your queries above answered , you subjoin thes● two verses . non pudor est quaeri , quae nescis sivé doceri : qui scit laudatur , qui nescit vituperatur . to which i return , and so conclude as follows . non pudor est quaeri , nec quaerere , at usque teneri quaerendo , atque queri est pudor , & nescire doceri . qui fructu crescit scit , quamvis plurima nescit ; is quod scit nescit , qui tantum lumine crescit . qui bene scitque alitur , scit & ut sit gregibus altor ▪ qui malé non aliter , quam ut se scire hoc sciat alter . haud qui sitque satur , facit at qui quod scit , amatur ▪ is , sibi quod datur , per quemque opus hoc operatur : qui scit salvatur , sit at ut scit , & ut scit agatur ; qui sit laud atur , qui ne sit vituper atur . dixi. d omini ei s amuel ervus p iscator . astor . no shame to ask , nor be ask't , but to weary free answerers out with queryings , and to query the same o're , o're , and o're again concerning truths , which they are ever taught , yet never learning , he who knows little , yet bears fruit , knows much , no knowers know that they do know , save such ; such thrive , such know that they may be as mothers , some know but to be known to know by others ; no knower , but the doer of what 's known is lov'd , who works what 's given him as his own ; who knows is sav'd ( this i must needs acknowledge ) yet let him be , and acted be by 's knowledge ; who is what 's by him known's of worth and prais'd , who is not so 's worth nought , despis'd , disprais'd . s. f. what to themselves all men sow now , ( be 't good , or no ) that must each man reap then , when christ shall say , come , go. finis . page 9. line 28. for differently , read indifferently . notes, typically marginal, from the original text notes for div a70039-e210 * viz. robert wilson , who together with my self , was then , and is still imprisoned in westminster gatehouse ; where , and from whence also this present answer was written and given forth . notes for div a70039-e800 1 thess . 5. 23. * therefore is hell called by christ , matth. 5. 29 30. and by iames , iam , 3 : 6. in greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vallis hinnom quae alias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 topheth dicitu , ter : 7 : 31 : isa : 30 : 33 : * mal. 1. 4. several papers some of them given forth by george fox; others by jame [sic] nayler, minister of the eternal word of god, raised up after the long night of apostacy to direct the world, to wait for the revelation of jesus christ, and to turn their minds to the true light, that they may be reconciled to god; of the world is not worthy, and therefore doth hate, persecute, and whom inprison them, under the name of quaker[s]. gathered together and published by a. p. that the truth may be spread abroad, and deceit be discovered. wherein the plain, honest, and sober conversation of the saints in fear and trembling, is justified, against the idle bablings of formal professors ... and of all sorts of persons, under pretence of civility. also the priests of england, with their imaginary doctrines and worships discovered to be the grand enemies of jesus christ; and the true worship of god in spirit and truth made manifest. ... with a word to the people of england ... fox, george, 1624-1691. this text is an enriched version of the tcp digital transcription a40250 of text r218791 in the english short title catalog (wing f1904). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 94 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a40250 wing f1904 estc r218791 99830354 99830354 34805 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a40250) transcribed from: (early english books online ; image set 34805) images scanned from microfilm: (early english books, 1641-1700 ; 2090:10) several papers some of them given forth by george fox; others by jame [sic] nayler, minister of the eternal word of god, raised up after the long night of apostacy to direct the world, to wait for the revelation of jesus christ, and to turn their minds to the true light, that they may be reconciled to god; of the world is not worthy, and therefore doth hate, persecute, and whom inprison them, under the name of quaker[s]. gathered together and published by a. p. that the truth may be spread abroad, and deceit be discovered. wherein the plain, honest, and sober conversation of the saints in fear and trembling, is justified, against the idle bablings of formal professors ... and of all sorts of persons, under pretence of civility. also the priests of england, with their imaginary doctrines and worships discovered to be the grand enemies of jesus christ; and the true worship of god in spirit and truth made manifest. ... with a word to the people of england ... fox, george, 1624-1691. naylor, james, 1617?-1660. aut parker, alexander, 1628-1689. killam, john. aut parnell, james, 1637?-1656. aut 40 p. s.n.], [london : printed in the year, as the world accounts, 1654. a.p. = alexander parker (cf. smith). place of publication from wing. includes letters signed by john killam and james parnell. reproduction of the original in the john rylands university library, manchester university, manchester, england. eng ledgard, thomas -early works to 1800. society of friends -apologetic works -early works to 1800. quakers -england -early works to 1800. a40250 r218791 (wing f1904). civilwar no several papers; some of them given forth by george fox; others by jame [sic] nayler, minister of the eternal word of god, raised up after th fox, george 1654 18919 23 0 0 0 0 0 12 c the rate of 12 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2005-01 tcp assigned for keying and markup 2005-03 spi global keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion several papers ; some of them given forth by george fox ; others by jame nayler , minister of the eternal word of god , raised up after the long night of apostacy to direct the world , to wait for the revelation of jesus christ , and to turn their minds to the true light , that they may be reconciled to god ; of the world is not worthy , and therefore doth hate , persecute , and whom inprison them , under the name of quakers : gathered together and published by a.p. that the truth may be spread abroad , and deceit be discovered . wherein the plain , honest , and sober conversation of the saints in fear and trembling , is justified , against the idle bablings of formal professors ( the wicked fashions and heathenish customs of this nation ) and of all sorts of persons , under pretence of civility . also the priests of england , with their imaginary doctrines and worships discovered to be the grand enemies of jesus christ ; and the true worship of god in spirit and truth made manifest . also the occasion of divers scandals concerning the scriptures , baptism , lords supper , resurrection , magistracy and ministry , cast upon them by the priests , removed . with a word to the people of england , who in several forms have long flattered themselves with their ministry ; churches , and ordinances ; but upon tryall , are found to be the synagogues of satan , persecuters of the truth , and enemies of the gospel . and a few queries propounded to tho. ledgard of newcastle , or any of those he ranks with himself , under the notion of anti-quakers . printed in the year , as the world accounts , 1654. to the reader . there is a paper for the press , given forth by george fox , wherein all may see , that forms of religion , ordinances , as they are called , and observations , where into people are led by the searchings of wisdom , and the light of their reasons and vnderstandings from the letter of the scripture , are nothing but the worship of the first nature , the sacrifice of caine , which god doth not accept : and that the worship of god in spirit , is not known to such , neither indeed can be , for to that eye it is hid ; and the revelation of jesus christ , and of the deep things of god by the spirit , is a mystery to them not understood ) which is intended , if the lord please ) to be made publick as soon as this is finished . p a. to all who love the lord jesus christ , mercy and peace be multiplyed unto you . who have been scattered abroad in the cloudy dark day from mountaine to mountaine , and worshipping that which they know not , following the imaginations of others , which they spake from the divination of their own braine , and not from the mouth of the lord ; shepherds that fed themselves , and cloathed themselves with the wool , and sought after the fleece , and so made a prey upon us , and do upon the people ; but god , as he promised , saith he , i will gather my sheep from your mouthes , and seek them which have been scattered in the cloudy dark day , hath gathered us , an doth feed us upon the mountaine in a good pasture ; and so we witness the promise of the lord fulfilled : and as the lord said ; i will seek that which was lost , and bring again that which was driven away , who hath one shepherd jesus christ ; herein do we witness the lord fulfilling the scriptures in us ; and i witness the lost sheep is found : and the lord hath brought back again that which was driven away : and here do we deny all the teachers of the world , who speak a divination of their own brain , and not from the mouth of the lord ; for who spoke from the mouth of the lord , denyed them then ; so do we by the same word : and we deny all them that seek for gain from their quarters , which are greedy dumb doggs , as the scripture saith ; and all those who take the peoples money , and sell the letter , which was spoken forth freely . for isaiah that spake from the mouth of the lord , he denyed such things , and bid all come freely without money , and without price , to hear the voice of the lord , that their souls might live , and to make with them an everlasting covenant , even the sure mercies of david : and this covenant i do witness , therefore i deny ; with the same word wherewith they spake , the same things the scripture denyeth , and all those that bear rule by their means , and hirelings which preach for hire , and prophesie for money . for jeremy , who had the eternal words , denyes such things . micha denies such things ; and jesus christ who was the word , said , the hireling would fly , because he is an hireling : and this word the lord hath made manifest , which gathers our hearts together up to god , and opens to us the scriptures , whereby we see the deceits of the priests of the world , now , of the same generation and nature , and acting those things there is no scripture for , which the holy men of god did not practice . and for taking tythes in the old time , levi , which was to receive tythes , the strangers , the fatherless and widows , were to come and eat , and be filled within his gate ; but this was according to the law ; and here you see , the priests of the world do not act according to the law , in which were types and figures of christ ; and when christ was come , those he sent forth were not to have a bagg , nor a stick to defend them , nor two coats , nor brass , nor silver ; but freely ye have received , freely give : the workman is worthy of his meat ; so they neither walk according to the law , nor the gospel , therefore we deny them : and the ministers of jesus christ , which went into the world , they had no portion of the world , but whipping , stocking , prisoning ; but them that were gathered out of the world in the eternall word , which met together , and were of one heart , one minde , one soule , to such they say , if we minister unto you spirituall things , is it a great thing if you minister to us carnall things ? but this was spoken to them upon whom the end of the world was come ; and this i do witness , what the scripture doth say : god commanded an outward temple , circumcision , the sabbath , given as figures and types , and shadows of jesus christ ; so when jesus christ , the substance was come , and when he was crucified and risen , who believed in him , preached his resurrection , and so went up and down in the synagogues , and into the temple , reasoning and disputing with them that held them up , to bring them out of the figure , up to jesus christ , who was the substance ; so all which were gathered together in the substance , met together , and then the church was in god , and they denyed the outward temple , which god commanded , being made the temples of god ; and denied circumcision outwardly , being circumcised with the spirit ; and denyed the jewish sabbath outwardly , and observing daies ; for he that believes is entred into his rest , and hath ceased from his own work , even as god did from his . and all those now , who have received jesus christ the substance , who is the head of the church , deny all types and figures of him , and do witness the scriptures fulfilled . and jesus christ who is the chiefe shepheard , the bishop of their soules : and jesus christ who is the mediator between god and man , being made manifest in them , makes them all of one mind , and one heart , and to deny the priests of the world , who profess him in words , and act those things he forbids . first , for sprinkling of infants , and telling people they baptize them into the faith , into the church , which there is no scripture for ; but the baptism by one spirit into one body , this we own : and the church is in god , as paul and silvanus , and timotheus write to the church of the thessalonians , which was in god . and they tell people of a sacrament , for which there is no scripture ; that we do deny , and them ; but the supper of the lord we own , the bread that we break is the body of christ , the cup we drink is the blood of christ , all made to drink into one spirit . and the singing of psalmes , after their manner , we deny ; for they sing davids tremblings , quakings and roarings ; this they have turned into meeter , as if we should see one of you lying roaring , crying , till your eyes should grow dim , and watering your bed with your teares , and we should turn it into meeter , and make a rime of it , and take it , and go among a company of ignorant people , and say , let us sing to the praise and glory of god , o lord , i am not puft in mind , i have no scornfull eye , when they are puft in minds , and have scornfull eyes : and when they read the psames , they keep on their hats ; and when they sing them , they keep off their hats ; here they worship the work of their own hands : all such practises we deny : but we will sing with the spirit , we will sing with grace , we will sing with understanding , praises , praises unto the lord god on high . and they speak a divination of their own braine , and not from the mouth of the lord ; and such the lord sent his prophets to cry out against ; all these now who study a divination of their own brain , and speak not from the mouth of the lord , we do deny : and all who are made ministers by oxford and cambrige , bred up with learning , and so made mininsters by the will of men , and speak natural languages , as hebrew and greek , and say that is the original , which a natural man may learn , and the natural man knowes not the things of god , and all such we do deny ; for paul was brought up at the feet of gamaliel , in the jewish religion , but that did not make him a minister of jesus christ ; for he declares , that he was not made a minister by the will of man , nor of man , neither by man , but by the will of god , and all such i own , who stand out of the will of man , denying all carnal ends : for this ministry draws up to god out of the world , and doth not respect any mans person , but ministers to that which is in prison . but those teachers which are made by man , say , the letter is the light , the letter is the word , the four books , matthew , mark , luk , and john , is the gospel , when the letter saith , christ is the light , and god is the world , and jesus christ is the glad tidings which was promised , the lambe of god which taketh away the sins of the world , and this we witness to be fulfilled ; all they that are in the light are in unity ; for the light is but one , and who know the light are in unity ; all who know the word , which is a mystery , are come to the beginning , are sanctified by the word , and clean through the word ; for this word is a fire , burning up all corruption , as an hammer beats down all high minds , high nature , that the pure seed may be raised up , as a sword cuts to pieces , and divides asunder the precious from the evil , and makes a separation inwardly and outwardly from uncleanness ; and this is the word of reconciliation , that reconcileth together to god , and gathers the hearts of his together , to live in love and unity , one with another , and lets them see how they have been strangers and aliens from the life of god ; the light doth , and the word draws from under the occasion of all laws outwardly , working out that silthy nature which the outward law takes hold on ; so walking in the spirit , there is not a fulfilling the lusts of the flesh ; and the spirit is but one , which baptizeth into one body , which we do witness , praise be to the lord , to be fulfilled . and whereas we are a people accused to raise up a new war , it is false : for dwelling in the word , it takes away the occasion of wars , and gathers our hearts together to god , and unto one another , and brings to the beginning , before war ● was ; for the ministers of god , which had the word of reconciliation to draw them from the occasion of all wars , working out that nature that occasions warre , said , whence do wars arise ? even from the lusts , therefore all dear people , who love the lord jesus christ , and the appearance of jesus christ in your souls , be not talkers of the truth , nor followers of the blinde guides , but mind the pure light of god in you , which shews your sin and evil , and how you have spent your time , and shews you how your mindes goe forth , and every carnal thought ; and if you love that light , you love christ , and walking in the light in measure , there will be no occasion of stumbling , for all stumbling is being disobedient , and wait to finde the word in you , as the scripture saith ; not to fetch it from above , nor from beneath ; but what saith it ? it is nigh thee , in thy heart , for with the heart man believeth , and with the tongue confession is made unto salvation : and abiding inwardly in the light , it will let you see one another , and have unity one with another , and the teachers of the world to be the ministers of the letter . and whereas we are accused for going into steeple-houses , it was the practice of the apostles to go into the synagogues , reasoning and disputing about the scriptures shewing them the substance , and told them that god did not dwell in temples made with hands , neither was he worshipped with mens hands : stephen saith , the most high dwels not in temples made with hands , and for witnessing forth the substance , was stoned to death ; but these were types of jesus christ and the saints , and who were made the temples of god , denied all outward temples . but the ministery now which doth profess jesus christ , holds up these outward synagoguess as moses which was a type of christ , which was a servant , ann faithful in his house ; the deceit after him got into his place and was called of men , masters , which sat in his seat , which pretended justice ; and did not ; and that was the time before christ was sacrificed up , he came to fulfil the law , and not to break it : but he cryed , woe unto them that were called of men masters , and had the cheifest place in the assemblies , and laid heavy burthens upon the people , and paint themselves with the prophets words . but when jesus christ was sacrificed and risen , his ministers preached his resurrection ; they did not hold up the types and figures then , but held forth the substance , jesus christ ; and all who were gathered together in the substance , were of one heart , one mind , one soul , and met together , and exhorted one another , and builded up one another in the most holy faith , and all building is in that which is holy ; and this faith i witness , which is but one , and all are one that are in it , if ten thousand , which purifies the heart , stands in god , glory and honor to the highest ; and whom jesus christ made ministers , he made them not masters ; but said , be ye not called masters , neither call any man upon earth master , for ye have one masters , even jesus christ . but the teachers of the world , who in words profess the lord jesus christ , are called of men masters , and lay heavy burthens upon the people , goe in long robes , having the cheifest place in the assemblies , standing praying in the synagogues ; and them that did so , christ jesus said , their prayers were heathenish ; which shews they were never taught of him , for they abide not in his doctrine ; and he that abides not in the truth is of the devil : and here they shew themselves neither to follow jesus christ the example , nor the apostles as an example , but take the scriptures to trade withall . and all those which jesus christ , the prophets and apostles do deny , we deny . when the apostles spake to the saints , he bade them , take heed to the light that shined in a dark place , till the day dawned , and the day-star arose in their hearts : and as the light appeared , so they exhorted one another ; for there were false prophets , and false teachers among the people , which with feigned words and covetousness , made marchandize of them , who had forsaken the right way , following the waies of balaam , going in the way of caine , whose sacrifi●e god did not accept . now all people that love the lord jesus christ , you may see all the teachers of the world there going after the waies of balaam ; for then that doctrine crept in , which is scattered over the world , and the apostles saw certaine creeping into house : , leading silly women captive , laden with sin , and divers lusts , which were ever learning , and never able to come to the knowledge of the truth , which he describes ; they were lovers of their owne selves , covetous , proud , heady , high-minded , selfe-willed , incontinent , truce-breakers , false accusers , fierce , despisers of those that are good ; lovers of pleasures more then lovers of god ; having a form of godliness but denying the power thereof : as jannes and jambres withstood moses , so do these ; men of corrupt minds , reprobates concerning the faith ; but they shall proceed no further , their folly shall appeare to all men . now the apostle bids , from such turn away ; though once he said , some preach christ of envy , some of strife and contention , some of good will , though their intention was but to adde affliction to his bonds ; yet he rejoyced in it . and that was a time when few did believe that that was the christ , so that his name was spread abroad , he did not matter what they were ; but when his name was spread abroad , and many got the forme , and had not the power ; such were antichrists , and were denyed by them who had the power , and so they are now . and all people consider ( you have been long hearers and learners ) if you be yet come to the first principle of religion , to that which turns the mind to god . all whose faith doth not purifie , they are reprobates concerning the faith . so aske any priest or people , whether they shall overcome the body of sin , as long as they are upon the earth ? they will say , no . therefore their seeming faith i deny , for faith purifies the heart , and gives the victory over the world ; and this i owne , and you have put off the body of sin , by the circumcision made without hands ; and whilst we were servants of sin , we were free from righteousness , but god be thanked , who hath made us free from sin , to serve god in righteousness , in the newness of the spirit , and not in the oldness of the letter . and whereas we are accused for not owning magistracy ; justice we own for conscience fake ; for that which is in the conscience , loves equity , and righteousness , and justice , and leads out of all evil , and uncleanness : for let every soule be subject to the higher power , for all power is of god , and the powers of god our soules are subject unto ; for he that resisteth that resisteth the ordinance of god ; but who lives in drunkenness , in pride , in covetousness , murder , lust and uncleanness , their soules are not subject to the higher power , but resist it , and that nature we do deny , and justifie that which cuts it down : we own , honor , and sut up , and honour all men in the lord , but as for respecting persons we deny , for he that respects persons , commits sin , and is a transgressor of the law , for to respect a proud man , because he hath a gold ring on his finger , and fine apparell , such respects we deny , for the scriptures deny the same ; and to set up a great man which hath abundance of earth , joyning field to field , and land to land , and respect such above the poore , this is an evil eye ; for god cryes wo unto such , for god hath made all of one mould , and one blood , to dwell upon the face of the earth , and he is no respecter of persons ; and who are in the faith of the lord jesus christ , it is without respect of persons , for it is but one , and makes all one , one seed , one soule , one heart , one minde , in one god , father of all , over all , blessed for ever : and this we do witness praised be the lord , to be fulfilled , which all the holy men of god did witness forth , a good conscience , and therefore we have a cloud of witnesses which are recorded in the scriptures . and whereas we are accused for our uncivill speeches , which the world calls uncivill and railing , as because we thou people , and say thou to the particular , and you to a number . the scriptures witness , that all the holy men of god evermore practised the same , thoued one , and yeaed many , thoued kings , thoued god , thoued christ , and thou o lord of heaven and earth ; and therefore who art thou , o proud flesh , that thou art exalted ? dost not thou , thou god , and thou christ , in thy prayers ? and wouldst thou be yeed ? here shews the sonne of perdition himselfe , and is exalted above all that is called god in thee ; and the language of god is not kown with thee . and as for the customes and fashions of the world , bowing and making obeysance with cap and knee , which man and women have done one to another , which lived without the feare of the lord , we deny ; but we honour all men in the lord with our soule , and with our hearts , and who look for these things outwardly , there is a fleshly principle , for these things may be done and are practized , and the heart full of envy ; therefore all these fashions we deny . and touching good-even an good-morrow , which are customes of the world , spoken without feare of the lord we do deny : but good to all men we wish , and the good day , that they may be brought into it , and that they may see the happy day : but the fashion and customes which the fleshly and heathenish nature holds up , and when it 's crossed in its wayes and customes , rageth , and is mad , we deny ; and that nature which holds all these things , we deny . for the god of power , light , and glory , hath raysed up a light in his people , and gathered their hearts together to himselfe , and hath discovered unto them the vanity of all things wherein they have lived and shewed them his way and truth , where they should walke and gloryfie him , and serve him in holiness and newness of life ; and with eternall food , and bread of life , doth he feed us , whereby we become wonders to the world , as he hath raised his seed to his praise and glory , and is adding dayly to his church , and the strong man bowes himselfe , and the keepers of the house tremble , and the powers of the earth shake , and the glory of the lord is rising , and is risen , which terribly shakes the earth , that the idols of gold and silver are cast away , and god alone loved , who is lord of heaven and earth ; and the works of the lord are strange and wonderous , as ever was , as the scriptures witness . when daniel heard the voyce , he fell downe and trembled , and his strength and breath was gone . and paul , when he heard the voyce , he fell down , and trembled : and habakkuk , when he heard the voyce , his lips quivered , his belly shooke , rottenness entered into his bones , that he might rest in the day of trouble . and david when he heard the voyce of god in the holy temple , and his prayers came before him , the earth shooke , and david his flesh trembled . and work out your salvation with fear and trembling . now these workings are strange to them , where the strong man keeps the house , and who are in the earth ; but who are rising up out of the earth , witness the power of the earth to be shaken ; and who are raised up out of the earth , witness these things , and have a cloud of witnesses to witness them , passing through the same doore , to the same rest , and so we witness the scriptures , and the power of them , and them to be fulfilled , and fulfilling ; praises , praises be unto the lord god almighty for ever . we witness the happy day of the lord is come , the good and happy day , and glad tidings to soules ; the day of christ , praises , praises be unto him for ever , all yee children of the lord , praise the lord for ever , sing praises unto the lord for evermore . this is the day of salvation , and the everlasting gospel , glad tidings is come into soules , free pardon of sin by jesus christ , who is come to take away sin , and to destroy the works of the devil , this do we witness , the scriptures fulfilled by god alone , therefore deny all the ministers of the letter . g f. canst thou prove in all the scripture , that god commanded any of his to salute any by the way , or to take his name in vaine , or to use any other heathenish customes , but god , christ , the prophets and apostles commands ? the contrary god saith , thou shalt not take my name in vain , nor bow to any creature . christ saith , salute no man by the way . the prophet saith , salute no man by the way , & if any salute you , answer him not again . and the apostle saith , bid godspeed to none , but such as abide in the doctrine of christ , and have both the father and the son : for he that bids him godspeed , is partaker of his evil deeds . god saith , thou shalt not do after the manner of the heathen . and christ saith , every idle word shall be accounted for at the day of judgement ; and by thy words thou shalt be condemned . now thou that art offended at any for obeying the commands of god , christ , the prophets and apostles , shewst thy selfe to be no christian , but a heathen , and wilt neither obey the commands of god thy selfe , nor suffer them that would , but strives to uphold such costomes , as god never commanded , but are set up by the world , and used without the feare of god . now how art thou exalted , thou man of sin , who wilt both dishonour god thy selfe , and would compel thy brother also , to act contrary to his conscience ? what place would thou leave for the throne of christ ? i. n. truth cleared from scandalls . having heard of divers untruths cast upon me by some of the priests in their high places , though i stand onely to the lord in the respect of my self ; yet least any that love the truth should be led on to speake evil of the things they know not , i shall lay open the truth , as it is in me revealed : touching those things whereof i have bin falsely accused . 1. concerning jesus christ , who is the eternall word of god , by whom all things were made and are upholden , which was before all time , but manifested in time , for the recovery of lost man ; which word became flesh and dwelt amongst the saints , who is the same yesterday , and to day , and for ever ; who did , and doth dwell in the saints ; who suffered and rose agine , and ascended into heaven , and is set at the right hand of god , to whom all power is given in heaven and in earth ; who filleth all places ; is the light of the world , but known to none , but those who receive and follow him , and those he leads up to god , out of all the wayes , works and worships of the world , by his pure light in them , whereby he reveales the man of sin and by his power casts him out , and so prepares the bodies of the saints a fit temple for the pure god to dwell in , with whom dwells no uncleane thing ; and thus he reconciles god and man , and the image of god , which in purity and holiness is renewed , and the image of satan , which is all sin and uncleanness , is defaced ; and none can witness redemption , further then christ is thus revealed in them , to set them free from sin : which christ i witness to he revealed in me in measure , gal. 1.16 . 2 cor. 13.5 . col. 1.27 . 2. concerning the scriptures , that they are true declaration of that word which was in them , that gave or spake them forth , and are of no private interpretation ; but were given forth to be read and fulfilled in the saints , as they were given forth by the holy ghost , without adding or diminishing , and was not given forth for men to make a trade upon . to get money by ; but as they are ; they are profitable for doctrine , for reproof , for correction , for instruction in righteousness , that the man of god may be perfect ; throughly furnished unto every good work : but they who tread in the letter , and are ignorant of the mystery , deny all perfection , and none can rightly understand the scriptures , but they who read them with the same spirit that gave them forth , for the naturall man receiveth not the things of the spirit of god ; for they spiritually discerned . 3. concerning baptisme , the true baptisme is that of the spirit , with the holy ghost , and with fire , baptized by one spirit into one body , not the washing away the filth of the flesh , but the answer of a good conscience towards god , by the resurrection of jesus christ ; without which , no other baptisme can save us , they being but figures or shadowes , but this baptisme of christ is the substance , whereby we are baptized into his death ; and those who are baptized into christ , have put on christ . 4. concerning the lords supper ; the true supper of the lord is the spirituall eating and drinking of the flesh & blood of christ , which the spirituall man onely eateth , and is thereby nourished up unto eternall life ; without which eating , there can be no life in the creature , profess what you will ; and all who eate of this bread , and drink of this cup , have reall communion with christ the head , and also one with another , as members , and are all of one heart , and one mind , a compleat body in christ . now the world who take onely the outward signes , and are not brought into a discerning of the lords body , eate and drink damnation to themselves , and so become guilty of the body and blood of christ ; and calls this a communion , but lives in envy , strife and debate , fighting , and going to law one with another for earthly things . 5. concerning the resurrection . that all shall arise to give account , and receive at the last day according to their works done in the flesh , whether good or evil ; these bodies that are dust , shall turn to dust , but god shall give a body as pleaseth him ; that which is sowne in curruption shall be raysed in incorruption ; it is sowne a naturall body , it is raysed a spirituall body : and as we have borne the image of the earthly , so we shall beare the image of the heavenly . but flesh and blood cannot inherit the kingdome of heaven ; neither doth corruption inherit incorruption , for we shall all be changed : but they who cannot witness the first resurrection , within themselves , know nothing of the second , but by heare-say : and therefore say some of your teachers that christ is in heaven with a carnall body ; now that christ , who is the first fruits shall be there with a carnall body , and the saints with a spirituall body , is not proportionable . 6. concerning magistracy , that it is an ordinance of god , ordained for the punishment of evil doers , and an encouragement of them that do well . where justice and righteousness is the head , and ruleth without partiality , that land is kept in peace ; and those who judge for the lord , i honour as my owne life ; not with a flattering honour of putting off the hat , and bowing the knee , which is the honour of the world , having mens persons in admiration , because of advantage , for selfe-ends , but from my heart , for conscience sake , as to the power which is of god , and not to mens persons : for the scripture saith , he that respects persons , commits sin . and the apostle commands the saints , not to have the faith of our lord jesus christ , the lord of glory with respect of persons : and saith , such are partiall in themselves , and become judges of evil thoughts . and saith paul , let every soule be subject to the higher powers : for , saith he , there is no power but of god : the powers that be are of god , not of man ; and whosoever resisteth , resisteth the ordinance of god ; & therefore subject for conscience sake . and therefore , though the prophets and saints were often sent to pronounce judgement against unjust men , who had the power committed to them , and did not judge for god , but for selfe-ends ; yet they never attempted to raise any violence against them , but used all means to perswade them to do justice , love mercy , and walke humbly with god , that they might be established , and the wrath of god turned away from them : for those that be of god , cannot rejoyce in the destruction of any , but would have all to turn to god and finde mercy . 7. concerning ministry , the true ministry of jesus christ hath alwayes been , and are still such as came not by the will of man , but by the will of god : neither are they fitted for that worke by any thing of man , but by god alone ; for the true ministry is the gift of jesus christ , given for the perfecting of the saints , and need no addition of humane helps and learning , but as the worke is spirituall , and of the lord , so they are spiritually fiued onely by the lord . and therefore he chose heardsmen , fishermen , and plowmen , and such-like : and as he gave them an immediate call , without the leave of man ; so he fitted them immediately without the help of man ; and as they received the gift freely , so they were to give freely : and when ever they found any of the false ministery , that taught for hire , they cryed out against them , and pronounced woes against them , and shewed them that they lay in iniquity , because they thought that the gift of god could be bought and sold for money . and christ calls them hirelings , and saith they care not for the sheep . and micah cryes out against the priests that taught for hire , and saith they build up sion with blood , and jerusalem with iniquity . and ieremy cryes out against the priests in his dayes , that bare rule by their means , and calls it an horrible thing , and saith , that from the least to the greatest , they are all given to covetousness . esay cryes out of such in his dayes , and calls them greedy doggs , that can never have enough ; and saith he they all look for their gaine from their quarter . and peter saith of such in his days , that they through covetousness make merchandise of the people , who have hearts exercised with covetous practises who have forsaken the right way , and have followed the way of balaam , who loved the wages of unrighteousness . and jude cryes , wo unto them for they go one in the wayes of cain , and run greedily after the error of balaam for reward : but those that were sent out by christ , counted it their reward to the gospel without charge ; neither ever had any set means , but went about having no certaine dweling place ; never was masters , but servants to all for christs sake : never went to law for tythes , or any other earthly thing , but suffered persecution ; and as alwayes he that was after the flesh persecuted him that was after the spirit ; even so it is now . all people , try your priests by the scriptures , and never think to heare the word of the lord from their mouthes , who walke contary to the scriptures ; for such were never sent of god : for had they been sent of god , they would abide in his doctrine . and john saith , such hath not god but he that abides in the doctrine of christ , hath both the father and the son : and if there comes any to you , and bring not this doctrine , you are forbidden to receive them into your houses , or bid them god speed , for if you do , you are partakers of their evil deeds . and unto the wicked , saith god , what hast thou to do to declare my statutes , or that thou shouldest take my covenant into thy mouth , seeing thou hatest to be reformed . j. n. the worship of the saints and of the world , how they differ . you selfe-willed professors and you conceited hypocrites , lament , for your woe and misery is coming ; you who dissemble with god and man , and deceive both your selves and others , away with all your curious minds , which feedeth on the aire , and are so light , and which feedeth upon your dainty dishes , and novelties ; you are above the cross , and so the earthly will is sed and fleshly desires . woe unto you self-conceited ones , which gaddeth abroad to change your wayes ; death doth feed upon death , and death doth speak death , and all is death ; the letter is death , and the carnall mind is death . the lord hath said , the seed of woman shall bruise the head of the serpent ; and people will talk of it without them . but o man and woman , doth not death reigne in thee ? while the carnal mind reigneth , death reigneth ; and the seed of the serpent is head in thee , it god have not bruised him in thee ; and dust is the serpents meat : you must all see it in your selves . whatsoever is seen is dust , all your outside profession is dust , which you have got out of books and sermons ; and your latine , greek and hebrew , and all which is outward is dust , and all your glorious gospel-notions is dust , and your gold and silver is dust , and fine apparel is dust , and all the worlds glory the mind feedeth on is dust , all the worlds profession and worship , which is not in spirit and truth is dust . if the head of the serpent be not bruised in thee by the seed of the woman , thou wilt see these to be so , for the pure worship is not without , but within . the worlds church is without them , carnal lime and stone , and their call is outward , a carnall bell , and a carnal man speaking the carnall letter , to carnal minds , for carnall money , and carnal ends . the saints church is in god , and the father of our lord jesus christ . the worlds assembly is without them ; a company of earthly minds meet in a steeple-house . the saints are brought to the general assembly of the first-born , and to the innumerable company of angels , and to the spirits of just men made perfect , and to god the judge of all . the worlds teachers are of the letter without , a proud man , called of men master , and hath the chiefest place in the assemblies , going in long robes , loving greeting in markets , the highest roomes at feasts , all which christ forbid . the saints teacher is within them , ye need not that any man teach you , but as the anointing that you have received teacheth you of all things , and is true , and is no lye , and even as it hath taught you ye shall abide in it . the worlds law is without them , in the command of the letter , and they break the command , and so it is death . the saints law is within them , written in their hearts , and they are all taught of god , from the greatest to the least ; and shall no more teach every one is neighbour , saying , know the lord , for they shall all know him . the worlds light is without them , a chapter , or a verse which was other mens light , left upon record . the saints light is within them , you have a light that shineth in a dark place , to which you do well that you take heed , untill the day dawn and the day star arise in your hearts . the worlds word is without them , and they take the letter for the word , when as the word is invisible . the saints word is within them , the word is nigh thee , in thy heart , and in thy mouth , and doth sanctifie them , and is sharper then a two edged-sword , dividing asunder , and is a discerner of the thoughts and intents of the heart . the worlds witness is without them , which is the letter , and it bears witness against all the practice of the world . the saints witness is within then , he that believeth hath the witness within himself . the worlds baptism is without them , sprinkling of infants , for which is no command or example in scripture . the saints baptism is within , baptized with one spirit into one body , and are made all to drink into one spirit . the worlds communion is without them , taking a little bread and wine , which is carnall , and cals that a communion , but are separated in spirit , and are not of one heart and one mind . the saints communion is within them , in spirit , written in one anothers hearts , and though absent in flesh , yet present in spirit . the worlds touchstone is without them , and they try the liuing by the dead , the spirit by the letter . the saints touchstone is within , whereby they try the spirits whether they be of god or no ; every spirit that confesseth jesus christ come in the flesh , is of god ; and he that confesseth him in truth , hath him , and the father also . the world is ruled by outward rules & all goeth from the rule . the saints rule is within them , christ who ruleth in them , and is the head of the body . the worlds record is without them . the saints record is , within them ; the spirit that god hath given into them , is their record . the worlds sabbath is without them , and they have no rest but in a form without . the saints sabbath is within , where christ is come to give them rest , and they are ceased from their own works . the worlds psalms are without them , and they sing davids quakings and tremblings , wastings , prophesies , prayers and tears , weeping till his eyes grew dim ; he watered his couch with his tears , and they turn these into meeter , and say , let us sing to the praise and glory of god ; when it is altogether to his dishonour . the saints psalms are within , and they sing with the spirit , and with the understanding also . the worlds guide is without them , in the traditions and precepts of men , which leads from god . the saints guide is within them , the spirit , and they are the sons of god , who are guided by the spirit of god . the worlds temple is without them , which was builded for the idolatrous worship . the saints temple is within , ye are the temple of the living god , and he doth walk in them , and dwell in them , and they know and can witness god dwelling in them . the worlds prayers are without them , and the power thereof stands in outward words ; and they ask and have not , because they ask amiss , that they may spend it on their lusts . the saints prayers are within , by the spirit , which teacheth in all conditions what to pray for , and helps the infirmities , with sighs and groans which cannot be uttered ; and they ask in the name of the son , and are heard in whatsoever they ask , and thereby is the father glorified , for they ask in faith , nothing wavering . all you who read these things , read your selves where you are , whether you be within among the saints , or without among the world . the condition and portion of the people of england , who have long flattered themselves with the church , ministry , and ordinances , but upon tryall are found to be the synagogues of satan , persecuters of the truth , and enemies of the gospel of christ . the lyon hath roared , tremble all you beasts of the field . the trumpet hath sounded , let the beast prepare himself to battel , for the great day of sions recompence is at hand , and woe to all her enemies . i have heard a voice of woe and terror , to come upon all the inhabitants of the earth ; repent all you inhabitants of the earth , the sword of the lord is furbished against you to make a grievous slaughter ; houle , woe and misery , all sorts of people , who have preferred your own wils , lust pleasures , before the pure law of god : houle you sodomites , and belly-gods of the earth , who have given up your selves to fulness of gluttony , and all excess of riot : feeding without the feare of god , sporting in the day time ; living like fed horses , spending the creatures upon your lusts , which were never made for that end : woe unto you , you fat swine , the swine of sodom are found among you : and the plagues of sodom are nigh at hand . woe unto you , for now is the lord come to require his corn and his wine which he gave to feed the poore and hungry , which your lusts have devoured ; the wants of all poore in the nation cry out against you , you have exceeded all that ever went before you , and you shall exceed in misery . woe unto you proud and lustfull lofty ones that are lifted up in your own eyes , and have set your selves above the feare of god , which teacheth humility , you plainly appeare to be children of the devil , who is the father of all pride and self-exaltation ; you bear the image of the serpent , you speckled ones , who have painted your selves in the various colours to make your selves seem glorious in the eyes of others , that they may bow and worship . wo unto thou , that hast set thy self in the seat of god , thou art weighed and found wanting , thy pride is for the fire , and thy honour for the dust , for now is the lord coming to enquire after his wool and flax , which he gave to cloath the naked of all sorts , with which thou hast decked the serpent and spent upon thy lusts , thereby to set thy self in the seat of the almighty , woe , woe , woe unto thee thou that art exalted as high as heaven , yea into gods throne ; but thou shalt be cast down to hell , the lamb is risen to rule the nations . woe unto the covetous cruel oppressers , who lives upon dust , you grinde the face of the poore , and oppress them that are fallen , your measures you have filled , and you have heaped up abundance against this day of wrath . the fire of the almighty is kindled , and it shall never be quenched till it hath devoured and burnt up you and your heaps , and made you a curse to the generations that shall come after . woe unto the envious serpents that seek to devour the innocent , that make a prey upon them that depart from iniquity , you are the head of the serpent that must fulfill what is spoken of you , and you now shew the enmity that god hath put between the two seeds , now thy rage is come , the seed is come whose heel thou art bruising , who shall bruise thy head , thy time is as short as thy rage is great . rejoyce all you that suffer it that the scriptures may be fulfilled . woe unto you scorners , you sons of hagar , you sons of bondage to the works of the devil , scorning , backsliding , false accusing , slandering and evil speaking ; you are brought forth by the egyptian woman , and are in egyptian darkness , and you cannot see that your are in the works of the devil , and by him you are put on to act against christ , in his saints . but now is the son of the free-woman brought forth ; to whom the heritage belongs , and you shall be cast out among the heathen , and ungodly , and judgement is coming upon you , in which you shall be not be able to stand : woe unto you swearers and lyers , under whose tongues lyes the poyson of aspes , which you vent out as you are moved by your father the devil , against the holy and dreadfull name of the almighty , the land is filled with this generation , and hath long mourned because of you : who can pass in streets or markets , that feare the lord , and their hearts not be broken to hear it ? do not all places abound with vain oaths , and lying idle words ? never was nation like to this in these things , so that any who will not use these idle words and oaths , is known in the streets as they pass , and not esteemed worthy to live in the nation ; and thus not onely with all the common sort , but also with many that are in place of authority to punish such things , and yet those are not afraid to call themselves christians : shall not the lord be avenged on such a people as this ? woe unto you that live upon deceit in your weights and measures , by your sleighty words arising from the serpents wisdom , which makes a prey on the simple : and when you have got great estates , you say , god hath given you them ; you are set up above them who are made poore by you ; now is the lord come to search you out , and you shall restore for your theft four-fold . woe unto you that have had power in your hands to 〈◊〉 these things but instead of using the sword to scatter the works of iniquity , have turned the edge of it against such as the lord hath called out of these things , and sent them to call others out , left they partake of the plagues that are to come upon those who are found in them . woe , woe unto the blind guides who have called your selves christ's seedsmen , and now that the lord of the harvest is come to look for fruits , here is no better fruit to reap but such as these ; and that among such as you call saints , and the churches of christ : and now that the heir is appearing , you are stirring up the powers of the earth how to destroy him , left you be called to account for your great care to feed your own bodies , and heap up carnall things , and the little care for the soules of christs flock . now shall you not escape , your day is near at hand . who could have believed that england would have brought forth no better fruits then these , now after such deliverance , as no notion else can witness ? oh tell it not among the heathen , left you strengthen the hands of the enemy , and occ●sion the wicked to blaspheme the name of the god of hosts , who is reported to be among us , and hath subdued all our enemies , and hath delivered us thus farre . awake , awake , all sorts of people , can you say you have not had power in your hands against these abominations ? but now that you have not proved faithfull in the promises to the lord , in the day of your feares ; therefore is the lord coming to call to account all sorts of dissemblers and oppressers , and by his own right hand to get himself the victory . and now woe unto you that have known to do well , and had it in your power , but have not done it , woe unto you that have taken counsel at your owne wisdome , and multitudes , and not at the spirit of the lord , and have strengthened your selves by your riches . woe unto your fruitless trees , you have long been digged and pruned , but no fruits ; you have long cumbred the ground . woe unto you that are at ease in sion , houl , woe and m●sery ; tremble ye women that are at ease , strip you , make you bare , pu● off your pride , and pu● on ashes , turn your musick into wayling your feasts into fasting , and bitter lamentation , and 〈◊〉 the lord , if there may be hope for your souls in the day of his fierce wrath that is coming upon the earth : while you have time , improve it . j. n. several queries to be answered by tho. ledgard , or any of those he ranks with himself , under the name of anti-quakers . 1. did not god create man and woman perfect in his own image without sin ? 2. did not the first sin make a separation betwixt god and man ? 3. whether is there any other way to unite god and man into spirituall communion again , but by being separated from the works of the flesh , sin , and uncleanness , and being redeemed into his first estate ? 4. was not that the end for which christ was manifest in the flesh , that by taking away sin , he might restore man into his first estate in which he was created in the image of god without sin ? 5. whether any can witness the work of redemption perfected in them , while they commit sin ? 6. whether any unperfect , unclean , and sinfull one , shall enter into the kingdom ; yea or no ? 7. was not that the end for which the scriptures were written , to warn all to turn from sin to holiness ? 8. shall not god justly judge every one as he finds them , at the day of judgement ; they that have done good , into life eternal , and they that have lived in sin , into everlasting fire ? and whether do you look for a purgatory to cleanse you from your sins , between the day of death and the day of judgement ? 9. whether a christian have ground to believe , and ought to wait for it , that he shall be redeemed by the second adam , into that estate which he lost by sin in the first adam ? 10. are not all that are servants of sin , out of the covenant , and under the power of darkness , and in the kingdom of the devil ? 11. is there any promise in scripture due to any , who have not confessed and forsaken their sins ; but all the plagues written in the book , are to fall upon that generation of evil doers ? 12. was it not the onely end why all the true ministers of christ , both now and ever , were begifted and sent into the world ( to wit ) to call people out of sin , and to perfect the saints in holiness , and to present them perfect to god ? 13. whether all those who both by life and doctrine , encourage people to abide in that condition of sin , imperfection ; and separation from god ( which christ came to take away , and so to unite god and man again ) do not oppose the work of mans redemption , and withstand the onely end of christ coming , and so are ministers of anti-christ , and labour to uphold the kingdom of the devil ? now all you who plead for sin in your selves or others , consider these things , and see if you do not withstand the love of god , in giving jesus christ into the world , to clense from all sin , all that believe in him , and so to present you to the father without spot or blemish , and so you are the greatest enemies to your eternall salvation . how will you stand before the lord at that great day , who would have gathered you out of your sin , but you would not , but have joyned with the devil to uphold the wall of separation between god and you ? woe unto you , ye whited walls . j. n. all people and professors consider where you are , and from whence you are fallen , you that plead for sin , and say , none can be set free from sin while they are in this world ; you plead for a house for satan in you , while you are here , and where will you have him cast out , or what fellowship can you have with god , while the serpents head is in you ? you are separated from god , and know not , for what communion hath light with darkness ? god is light , and he that dwels in god , dwelleth in light , and in him is no darkness at all ; but while you live in sin , you are in darkness , and the god of this world hath blinded your eyes that you cannot see , and having blinded your eyes that you cannot see , he leads you captive at his will , and you are willing to be so , and you do not believe that ever you shall be otherwise ; you are servants to sin , and you take pleasure in it ; you are in the flesh and sin , and have made a covenant with hell and death : you are resolved to serve the devil , and please your selves while you live , and you will repent at your death : you have forgot that your times are in the hand of the lord , and that this is the day of grace and repentance , which you turn into lasciviousness , and wantonness ; you make it plainly appear , that you love your lustfull pleasures and filthiness more then god : you that are friends of the world , are the enemies of god , you that love the world , and the things of the world , the love of the father is not in you . how can you say you love god , and follow the lusts of your flesh ? for whom you love , him you follow . christ saith , if you love me , follow me , keep my commandements : and those who follow him , he leads them out of all the waies of sin , into the waies of purity and holyness , and so he is the way to the father , for without holiness none can see god , for he is of purer eyes then to behold iniquity , and no unclean thing can stand in his sight . where will you , where will you appear , you blind creatures , whom the devil hath deceived , you that follow the prince of the aire , who rules in the children of disobedience , bringing forth fruits of sin and unrighteousness , having your conversation in the earth , and earthly things , following your corrupt wills and pleasures : and yet you will profess you love god , draw near him with your lips , own him in words , but the devil in practice . o horrible hypocrisie , canst thou deceive god ? shall not the righteous judge find thee out , and reward thee according to thy works ? thou are deceived , who thinkst to be heir of two kingdoms : thou wilt have pleasure of sin here , and thou sayest thou hopest to be heir of the kingdom of heaven too : but the hope of the hypocrite shall perish . remember thy father dives in whose steps thou walkest , and the same way leads the same end . the lord saith , the wicked shall be turned into hell , and all than forget god . but the devil in thee saith , thou mayest live in sin , and have thy thoughts in the world , and mayest enter into the kingdome of heaven too . now , who must be lyer , whether god or thee ? o vain man , was it not sin that separated god and man at the first ? and thinkest thou to be restored again as long as sin stands in thee ? man was not created in sin , but pure and holy in the image of god , and while he stood here , he had communion with god , and had the pure wisdom of god communicated to him , by which he was able to see into the wonders of god , and to give names unto all living creatures : but as soon as he had sinned , he was stript of all , that he became naked , and was thrust out of paradise , and was cursed from the lord ; yea the ground was cursed for his sake , and all this because of sin , which thou thinkest so light of , and art so loath to part with , so odious is sin in the pure eyes of god who is holy ; and didst thou but know thy condition , as thou lyest in sin , in the first birth , a childe of wrath , and one to whom all the curses in the book of god are due , thou shouldest tremble at sin , and not plead for it , wherein thou shewest thy self plainly a servant of the devil , and plead'st for his image and kingdom , and were it not that he had blinded thine eyes , thou mightst see where thou art , when thou abusest the goodness of god , that because he hath left the sins and fallings of others upon record , to the end they should be warnings to all that come after , not to do the like , and these thou mayst muse on to incourage thee on in thy sin and filthiness : and because god is mercifull to pardon sins , at what time soever they repent , therefore thou art incouraged to live in thy sins the longer unrepented of : now all who are not plainly blind , may see whose child thou art , for the apostle saith , know ye not that the long suffering of god leadeth to repentance ? it doth so to the children of god . but whose child art thou ? that scripture is fulfilled in thee , which saith because judgment is not specily executed upon evil doers , therefore their heart is set in them to work wickedness ? and thus , thou makest the mercies of god a cloak for thy unrighteous actions : and yet thou wilt talke of a redeemer , and of faith in christ : but o friend , where is this redeemer witnessed , whilst thou art yet in thy sin , what art thou redeemed from , who art in bondage to thy lusts ? and what is thy liberty thou art redeemed into , while thou art a slave to satan , and at his command ; those who are redeemed , are see free from sin , and the servitude of sin ; but thou servest sin , while tho u obeyest the motions of sin : then where is thy freedome ? canst thou witness christ died for thee , and thy sin still alive ? how wilt thou witness his death in thee , or thy self dead with him ? how hast thou put on christ , who art clad with sin , the saints who was dead with christ ? and saith paul , how can you that are dead to sin , live any longer therein ? and saith , those that are dead with christ , are free from sin ; and become servants of righteousness : and saith he , now being made free from sin , and become servants of god , ye have your fruit unto holiness , and the end everlasting life : but while thou livest in sin , thy fruit is unholy , and the end is death ; who are redeemed by christ , are redeemed from the earth and earthly things , up to god again , from whence they are fallen ; out of every kindred tongue and people , and nation , are made unto god kings and priests , to reign above sin on earth , and are made conformable unto his image again , which they had lost by sin ; but what conformity is there in thee , while thou livest in sin ? thou art not like him , but like the devil ; for every sin is the image of the devil , who sinned from the beginning ; and while thou committest sin , thou holdest out his image in thee , who is thy father , and thou his son , begotten in his own likeness . and christ told the scribes and pharisees , who professed themselves the children of god , but lived in sin , that they were of their father the devil ; for his work they will do , for every sin is the worke of the devil . and saith john , he that commits sin as of the devil ; and saith , for this purpose was the son of god manifested , to destroy the works of the devil : whosoever can witness the son of god manifested in them , can witness sin destroyed ; but if thou say thou canst witness christ manifested in thee , and yet commit sin , thou art a lyar : for , saith john , whosoever abideth in him , sinneth not ; whosoever sinneth , hath not seen him , neither known him ; for he that saith , i know him , and keepeth not his commandements , is a lyar , and the truth is not in him . and faith the holy ghost , whosoever is born of god , sinneth not , for his seed remaineth in him ; for he that is begotten of god keepeth himself , that the wicked one toucheth him not : and saith plainly , in this are the children of god made manifest , and the children of the devil ; whosoever doth not righteousness , is not of god , neither he that loves not his brother . god in all ages hath known his by their obedience , but thou sayest , thou must live in disobedience , or else thou canst not live in the world , and yet thou wouldest he accounted one of his too . but where is thy marke by which thou art known , from the world ? those which are god's , are marked , and known from the world , and therefore hated of the world , but thou art in friendship with the world , and whosoever is a friend of the world , is the enemy of god . now thou that canst conform to the worlds waies , words , and worship , and yet would be accounted one of god's too ; o thou deceiver , thou deceiver , thou deceivest but thy self , and men like thee ; thou canst not deceive the lord . take heed , repent , halt no longer between god and the world ; if thou wilt owne god , thou must disowne the world , and the world will disowne thee ; thou canst not have both , for whilst thou art striving with both , thou hast right to neither ; for all things were made for the son , both in heaven and earth , and he is heir of all , even the fulness of all , and in him are the treasures of wisdome laid up , and there is no receiving any thing without him ; witness the son , and witness all ; but no further then thou canst witness him , no further canst thou witness real possession , but seedeth on wind , words , shews , and shadows , and art deceived by the devil , that old serpent , who makes large promises , but hath nothing to perform , but deceit : for all the promises are yea and amen in christ , they are all to the seed which is the son , and to him are all the promises in the scriptures ; for he that hath the son hath the father also , and such are made free by the son : but while thou art a servant to thy lusts , tho art in sin , and art farre from a free man . now search the scriptures , and see if ever thou finde one promise to thee , whilst thou art in this condition , but that the devil deceives thee , and leades thee to steal the promises that were given to the saints , who was risen out of thy condition : but thou hast no right to them , but all the plagues and woe written , are thy portion : as thou liest in sin ▪ thou shalt drink the dregs thereof , and wring them out , except thou repent . queries . 1. vvhether jesus christ be not that covenant of light spoken on in the scriptures , promised by the father to enlighten and lead all that will owne and follow him out of the dark world , up to god , the father of lights , yea or no ? 2. whether that be not the light of christ which enlightens the conscience , witnessing there against all sin and unrighteousness , which convinceth and sheweth the deeds of darkness , and exerciseth the conscience in purity and holyness of all that will follow and obey it , or no ? 3. if you say that be not the light of christ , then how is christ the light of the world ? and how doth he lighten every one that cometh into the world ? and how do you distinguish between the light of christ , and that which you call a naturall light ? and doth the light of christ enlighten the creature any other way then by shining into the conscience , yea or no ? 4. whether the light of christ be not a sufficient guide to all who receive and follow it , to bring out of darkness unto the father , and reveal him to the creature , without adding to it any other humane helps , and was not he given to all the ends of the earth for this very end , yea or no ? 5. whether those that are in scripture called the children of light , be not onely such as are gathered out of darkness by this light , and into it , walking in it in measure ; and those which are called the children of darkness , be not such as whose understandings are darkened , by following the prince of darkness , to seek out other lights from their imaginations , setting up persons , forms , customs , times , dayes , places , letter and other visible carnal things to get light from , which are not the spirit of christ , yea or no ? 6. whether it was not by the same light of the spirit of christ , that all the holy men of god in all ages were inspired , had their revelations , and by which they spake forth what is written in scriptures , in a mystery to all the children of darkness : and whether the light of christ be not the same now , that ever it was , to every one that have received in their serveral measures , yea or no ? 7. whether all those who are not onely ignorant of this light , but also enemies to it , rendering it , under odious terms , as unable to lead out of darkness , be not ministers for the prince of darkness , and against christ the true light , and so are ministers of anti-christ , and upholders of the kingdom of darkness , which christ came to destroy , yea or no ? more queries . 1. vvhether can the scriptures be read and understood by any other spirit then that which gave them forth , yea or no ? 2. whether that spirit be excluded from manifesting it self in the saints now , in the same power and manner as formerly it hath done , yea or no ? 3. whether that spirit where it is , be not infallible , and judge of all truth , and all deceits in its measure , as it is manifested , yea or no ? 4. whether those who have not the spirit , which is the infallible judge , have any true ground to pass the censure of ex-communication , or to judge of blasphemy in others , yea or no ? 5. whether that which is spoken by that spirit where it is , be not the very word of god , yea or no ? 6. whether the spirit of the world , by their carnal laws , grounded upon humane wisdome and reason , have any power from god to judge that spirit where it is ? and have they not in all ages , when they have attempted it , passed the censure of , blasphemy upon it , and so it hath suffered , yea or no ? 7. whether that spirit be not at unity in it self , all that speak by it , speaking one and the same things , each in their measure ; and doth it not speak the same things now , that ever it spoke in the holy men of god ? and whether all that are guided by it , be not brought into one and the same way to the father , and his worship in spirit , yea or no ? 8. whether giving heed to any other spirits , whatever they pretend , be no : the way to delusion , and to lye open to be seduced into rent , schisme , and heresie , yea or no ? 9. whether any who have not this infallible spirit in themselves , which is the onely light , and guide , and judge , be fit and able to teach others ? or did the lord ever send out any to teach who hath not this spirit , yea or no ? certain queries to all you prophets that prophesie for hire , and all you priests that teach for money and bear rule by your means ; and all you shepherds that seek for your gain from your quarter : answer these , for they are given forth for the generall good of all people . 1. q. vvhether you will own jeremiah to be a true prophet , which cryed against the priests that bare rule by their means : and whether you will justifie these that bear rule by their means which jeremiah cryed against ? 2. whether you will own the prophet i say to be a true prophet of the lord , which the lord sent to cry against them that sought for their gain from their quarter : and whether you will hold up these shepherds which seek for their gain from their quarter now , as he cryed against them ? 3. whether you will own ezekiel to be a true prophet of the lord , which the lord sent to cry against the shepherds , which fed themselves with the fat , and cloathed with the wooll , and made a prey upon the people : and whether you will justifie these shepherds that seek for the fleece now , and for the woll , and the fat , and make prey upon the people , which ezekiel cryed woe against ? 4. whether you will owne micha to be a true prophet of the lord , which the lord sent to cry against the hireling priests and prophets , that preached and prophesied for money , and whether you will justifie these things now , which the lord sent him to cry woe against then ? 5. whether you will justifie such as jesus christ cryed woe against , which was called of men master , and had the chiefest places in the assemblies , and stood praying in the synagogues , and laid heavy burdens upon the people , and loved salutations in the markets ; and whether you will justifie these things which he cryed woe against ? 6. whether you will justifie sprinkling infants , seeing there is not a word of scripture to prove it ? 7. whether you will justifie singing davids psalms , his quakings , prayers , and tears ; and his condition turned in rime and meeter , and sung in the world , yea or no ? 8. whether ever any of the apostles or ministers of god did receive tythes after christ was risen , yea or no ? 9. whether ever any of the disciples of jesus christ , or believers that believed in him , after he was risen , did pay tythes according to the old time , after the substance was come , yea or no ? 10. whether these be not the teachers spoken of , which stand rayling in the pulpit , and are in envy , and sue men at the law , and are proud and covetous , be not them which goe in the way of caine ; and through covetousness make merchandise of the people ? and are they not to be cryed against now , as paul and peter did then ? 11. whether these be not the teachers that seek for great augmentations , and great benefits and tythes , be not as they which the scripture speaks of , which run greedily after the error of balaam , who perished in the gain-saying of cora , seeing the apostle said , he covered no mans silver nor gold , nor apparel , but wrought with his hands , that he might be example to all that followed him ? 12. whether they do abide in the doctrine of christ which compels people to swear , or the doctrine of the devil ? when christ saith , swear not at all , but let your yea be yea , and nay , nay , whatsoever is more , is evil . 13. whether the outward temple was to be held up after christ was risen , yea or no ? seeing stephen was stoned to death for witnessing against it ? 14. whether a man shall be made free from the body of sin , while he is upon the earth , yea or no ? 15. whether you will own that christ which said , be not ye called of men , master ? or whether you will be called of men , master , and so deny that christ ? 16. whether that was the true christ that forbid these things ? and whether you will own that christ as an example to follow him , who is the way , the light , and the truth ? an exhortation to all people that have a desire to know the truth , that the truth may make them free . every one that hath a desire to know the truth , that the truth may set you free , mind the light of god in you , that shews you sin and evil , that which checks you when you do amiss , either when you lie or swear , or are proud or covetous , or oppress , or envy , or hate , or backbite one another , or use any deceit , there is something in you that will check you , and tell you that you should not do so , if you hearken to it , that which shews you your vain thoughts , and wandring desire , and wicked imaginations , if you hearken to that , and let it guide your minds , it will turn them within , and shew you how you have spent your time , and bring you to consider of your waies and your doings , that you may forsake that which is evil , and turn to the lord , that he may have mercy upon you : this light within , if you hearken to it , it will not suffer you to do any wrong to any man , but to do to all as you would be done by ; and obeying it , it will teach you to deny your selves of pride and covetousness , and oppression , and drunkenness , and lying , and swearing , and vain talk , and foolish jesting and all vain delights and pleasures whatsoever : and minding this light within , to be obedient to it , it will cross your earthly wille , and turn you out of the lust and filth of the flesh , and lead you out of all the worlds waies , and words , and customs , and fashions , and worships , and delights , and vanities whatsoever , and bring you to delight in the lord , to do his will , in yielding obedience to his commands , in what the light doth require of you to be done , that you may cast off the works of darkness , as this light within makes them manifest to you , this light within you will not suffer you to eat and drink , to make your selves wanton ; if you harken to it , and let it guide your minds , this light within will not let you wear apparel to make your selves proud , and burthen and oppress poor creatures , if you hearken to it : and here is your teacher ▪ this light , obeying it ; and here is your condemnation , this light disobeying it , this light is not without you , a chapter or a verse , but the light is within , as it was in them that spake forth the chapters : ye have a light , to the which you do well to take heed , as unto a light that shineth in a dark place , untill the day dawn , and the day-star arise in your hearts . take heed to that light , left ye be condemned by it : obeying it , it will shew you the way to salvation ; disobeying this light , it will condemn you . now you have time , prize it , and take heed of rejecting the counsel and admonition of the lord to your souls , as you will answer it before the lord , consider of it , and lay it to heart , this is the day of your visitation . freind , d. w. my love salutes that which is pure of god in thee , mind that light of god in thy conscience which checks and reproves thee for sin and evil ; and it will turn thy mind within , and shew thee the evil of thy doings , and tell thee plainly thou ought not to act in that which is evil , this is the light which christ jesus hath enlightened every one that comes into the world withall , and this light will not onely shew thee thy evil deeds , but it will shew thee the good way which thou ought to walk in ; yeilding obedience to this light , which discovers unto thee sin and evil , it will teach thee to deny that which is evil , as the light makes it manifest unto thee in measure , and this light which christ hath given to every one to enlighten thee withall , it will not onely teach thee to deny , that which is evil , but it will teach thee to act in righteousness , and to do unto all as thou would be done by ; loving this light , thou wilt bring thy deeds to the light , that the light may prove them , and here is thy teacher present with thee , obeying it the light , and hating this light which makes manifest sin and evil , here is thy condemnation eternally . now thou hast time prize it , and put not the day of the lord afarr off , for the time past is unrecoverable , the time to come is uncertaine , the time present is thine , now while time is , improve thy talent , which the lord hath given thee , that thou mayest receive the blessing , which is , well done , thou good and faithfull servant , thou shalt be made ruler over much : but on the contrary , if thou be negligent and sloathfull , and slight the mercies of the lord to thy soule , and hide thy talent in the earth , then thou art that sloathfull servant who said christ was an austere man ; for the lord hath given every one a measure to profit withall , then thou must receive thy portion , go ye cursed into hell prepared for the devil and his angels . now it is called to day , arise and put off the old man with his deeds , for the old man must be put off with his deeds in measure , before the new man can be put on with his deeds , which is after god created in righteousness , and true holiness , therefore in the feare of god worke while it is day , for the night comes when none can worke , it is said , rejoyce o young man in thy youth ; but know for all this thou must come to judgement . now friend consider what thou art a doing , and take heed of spending thy time carelesly without the fear of god , and the lord give thee understanding that thou mayest see what thou art doing , that thou mayest chuse the good and refuse the evil . from a friend to thy soule , and to all that love the lord jesus christ in sincerity , and in truth . this was i moved to write to thee , who am a prisoner of the lord in york castle , whose name in the flesh is john killam . all friends in your several measures , dwell and abide in that which is immortall of god in you , which is begotten by the ministry of the word , which is not of the world but leads out of the world , and crucifies the world , who in it dwells this doth witness , so all to the witness keep your minds , and upon it wait , and be attentive , that you all in the tenderness may be kept , and the witness preserved , waking and alive in you , that which witnesseth with the just and righteous pure god in you , against all deceits , hypocrisie , or self-ends in you , that herein you may be preserved every one in your measures faithfull to god , who hath called you , that herein you may grow out of the world , self , flesh , and the knowledge thereof , which all defiles and perisheth , into purity , righteousness and holiness , which condemns the world , that in the true favour and discerning you may grow to sever between the precious and the vse , the clean , and the unclean , the pure , and the unpure , that you may know and owne the pure life in one another , the pure language , and the pure voice , that true judgement may pass upon that which is contrary , least for want of favour and true judgement , you joyne with the unclean spirit which spots and defiles , staines and darkens the understanding , and then slothfulness gets up , and earthly mindedness , and self-endedness , and self takes its liberty , which all staines and dishonours the truth of god , the father of truth , from whence all truth proceeds . but woe from the lord will follow the careless slothful disobedient , rebellious one , who causes offences , so all in the presence of the living god , to the witness of god in you i speake , to feare the living god of life and power , and in it dwell , that in it you may be preserved ; low and tender your minds to the measure of light ; which manifests darkness , and what out of it ariseth , which is contrary to the light , drawes from the light , and so draws from god , that in the light this may be seen , judged , and condemned : and here you are kept in your measures and daily growth , out of the world , self , flesh , or whatsoever is of the same , that all things may be given up into his will who is god over all , and creator of all , whose owne all is , and here you are kept single and free , just upright and pure every one in your measures , in the continuall exercise in a growing condition , the witness being kept waking : but i do you all warne to take heed of setting up a false rest out of light in the carnality , in the form , without the life and power , painted with the word of truth ; catched in the comprehension & talked of , such feeds death in whom death raign , and such with the light which they are turned from , are seen judged and condemned , ignorance not to be pleaded . so all tender ones , who feare the living god , and abide to the light which opens , manifests , and discovers within , that upon it you may wait for teaching , and direction , looking out at any , but every one in particular , mind the light of the lord jesus ; which hath convniced you to be your guide and teacher in all things , bringing all your thoughts , words , and actions , to the light , by it to be tryed and proved , at it to ask councel and direction , and here god alone is teacher , orderer , and mighty counceller , who is the everlasting father and prince of peace and joy ; and here true judgement is set up , which keeps in the watch and the cross , and here true peace is preserved , which stands in obedience through the cross ; and herein true favour you grow , and in the discerning and the pure wisdome you grow , in your measures , received from the fountaine which orders all , and distinguishes between the precious , and the vile , and the two seeds , and what is of the one , and what is of the other , and what to owne , and joyne with , and what to deny & cross , as in particular , so in general , and here self is kept out , and judged out , and the false voice and false language ; or any thing which separates and leads out of the obedience , out of the cross , and out of the oneness ; so here in the cross you all are kept watching over one another , and building up one another , in that which stands out of the will , and out of words ; and puts an end to words , and here is the blessing , and in your meetings the lord will be seen present , manifesting himself by his power , and so you will know of a truth he is among you ; so all as tender your eternal happiness , and prise the love of god , take heed of setting up a rest or peace out of the cross , out of the obedience , for there you settle upon the lees , and crucifies the just one in you ; and all this is but in time , and will be destroyed by that which is out of time and done away , take heed of giving way to the earthly spirit , or hearking to the earthly voyce which draws the mind from the pure eternall into the earth and earthly things ; and visible fading created objects which adulterates the heart from god , and leads away the mind and affections from the eternall , and cumbers the same , begetting earthly care for store of fading things , which are in time and which time perisheth ; which keeps out of the obedience , smothers the light , and involves in darkness , darkning the understanding , and inslaves the creature , and brings into bondage to the earth and earthly things , and captivates and covers the seed in the earth , and here is the curse and wrath and plagues which to egypt and to egypt king is due , and all this comes by carelesness , not obeying in the measure of light , which leads the affections from below out of time to god the beginning and end of all time : in whom is fullness the living fountain of all goodness , eternall riches and treasures , & here is the liberty of the children of god , who from the earth are redeemed , and this liberty you come to know every one in your measures abiding in the cross , so that which is not eternall , but leads into the snares of death , which in darkness lies , which by the light is discovered by the word , which is a lampe to the feet , and a light unto the pathes ; but take heed of using your liberty as an occasion to the flesh , for that staines , and the flesh is apt to catch its liberty by that eye and eare which is outward and leads out into the motion out of the life , and this by the light is seen and judged and condemned , so all friends to that which is eternall of god i speak , that it you may mind , and in it dwell , the light which comes from god , who is eternall , that by it your minds may be kept out of the carnall , least while you imbrace the carnall you loose the eternall ; and so in the end loose both , for time ends all things that in time is . so god almighty of wisdom and power keep you in the pure feare and awe of himself the powerfull father , all of you tender and faithfull in your measures your minds up to him , he to be your guide in all things , who leads out of the way of error , that he in all things may be glorified praised and honoured , to whom all is due , even god over all blessed for ever . i rest a friend to your soules , whose joy and delight is in your soules eternall well-fare , which was the cause of now writing : one with the life in all which comes from the father . james parnell . 19. day of the 11 month . 1654. finis . notes, typically marginal, from the original text notes for div a40250e-240 ezek. 34.12 jer. 23.10 . ezek. 34.23 . jer. 23.16 . isa. 65.10 ▪ 11 , 12. isa. 55.4.2.2 , 3. jer. 5.30 , 31. mic. 3.11 . john . 10.13 . & 1.14 2 cor. 5.19 . deut. 26.12 . mat. 10.8.9 , 10. 2 cor. 11.24 . act. 4.23 . 1 cor. 9.10.11 1 cor. 9.10 , 11. gen. 17.11 . 1 chron 22.12 . exod. ●● . 13 , 14.17 . 18. acts. 21. ●7 acts 4.2 . 1. thes. 1.1 . ● rom. 2.23.29 . 2 cor. 6.16 , 17. col. 2.16.17 . gal. 4.10 . heb. 4.10 . 2 pet. 2.25 1 tim. 2.25 col. 1.26.29 . 1 cor. 12.13 . 1 thes. 1.1 . 1 cor. 10.15 , 17. psal. 6.6 . & 131.1 . 1 cor. 14.15 . col. 3 . 1● . 1 cor. 2.14 . gal. 1.14 . & 1.1 . 1 pet. 3.19 . john . 1.9 . john . 1.1 . gen. 3.15 . luke . 2.10.11 . jhon 1.29 . john 15.3 . jer. 33.29 . heb. 4.12 . 2 cor. 5. ●9 . eph. 2.12 . gal. 5.15 . jam. 4.1.2 mat. 23.16 joh. 20.21 . 1 joh. 2.10 . rom. 1● 8.10 . acts. 7.47 , 48 , 49. heb. ● 5. 〈◊〉 27. mat 23. ● . acts. 4 , 32. jude . 20. eph. 4.5 . mat. 23.8 . met. 23.6 , 7. 1 john . 3.8 . 2 pet. 1.1.12 . 1 pet. 2.1 , 2 , 3. jude 11. 2 tim. 3.3 to 9. phil. 1. ● . & 3.2 . heb. 6.1 2 tim. 3.2 1 ioh. 3.3 1 ioh. 5.4 col. 2.11 . rom 6.22 , rom. 7 6. rom. 13.1 . james 2.9 . & 5.2 . isa. 5.8 . acts. 17.25 . james 2.5 . heb. 12.1 . acts. 26.2.27 . psal 25.1 . 2 thes. 2.3 . john 21. ●● . iob 32.21 . exod. 20.5 act. 10.34 . rom. 12.2 . ier. 10.3 . iohn . 14.6 . rom. 7.6 . iohn 6.35 . act. 247. eccl. 12.3 . isa. 2.21.20 . dan. 10.7 . acts. 9.6 . hab. 3.10 . psal. 119.120 . eccl. 12.3 . heb. 12.1 . iohn . 10.1.2 . luke . 2.10 , 11. & 19.9 . 1 john 8.9 . 1 cor. 3.6 . notes for div a40250e-2180 exod. 20.5 , 7. luke . 10.4 . 2 kings . 4.24 . 2 john 9.10 , 11. ier. 10.2 . mat. 12.36 , 37. notes for div a40250e-2350 iud. 10. rev. 19.13 . 1 iohn . 1.1 , 2 , 3 , 4 , 5. 1 pet. 1.25 . iohn 1.14 . ephes. 5.30 & 1.21 , 22. iohn 8.12 2 thes. 2.8 . 2 cor. 6.16 . 1 cor. 3.16 , 17. 2 cor. 5.18 , 19. col. 3.10 . iohn 8 34 , 36. 1 iohn 1.3 , 5. 2 pet. 1.21.22 . deut. 4.2 . rev. 22.18 . tim. 3.16 , 17. 1 cor. 1.14.15 . iohn 3.11 . acts 1.5 . 1 cor. 12.13 . 1 pet. 3.2 . col. 2.12 . gal. 3.27 . rom. 6.3 . mat. 26.26 , 28. iohn . 6.51.53 , 54 , 55 , 56. 1 cor. 10.16 . 1 cor. 11.24 , 25. col. 2.10 . acts. 4.32 . 1 cor. 11.27 , 28 , 29. iohn . 5.20 . 1 cor. 15.38 . 1 cor. 15.42 , 43 , 44. 1 cor. 15.46 , 50 , 51. rev. 20.6 . phil. 3.21 . 1 cor. 15.20 . 1 cor. 15.47 col. 1.15 . rom. 13.3 . iude. 16. rom. 13.5 . iames . 2.5 . iames . 2.1 , 2 , 3 , 4. rom. 13.1 , 5. micah , 6.8 . 1 pet. 1.12 . eph. 4.11 , 12. 1 cor. 12.7 . pet 4.10.11 . gal. 11.11 , 12 , 16. mat. 10.8 . acts. 8.20 . john 10.13 . micah 3.10 . ier. 5.30 . & 6.13 . isa. 56.10 , 11. 2 pet. 2.14 , 15. 2 cor. 11.15 . iude 11. 1 cor. 9.16 , 17 , 18. 1 cor. 4.11 . gal. 4.19 . 1 iohn . 2.3 , 4 , 5.6 . iohn 9.10 . 2 iohn 9.10 , 11. psal. 50.16 , 17. notes for div a40250e-3560 gal. 6.11 . phil 3.18.19 . 2. cor. 3.5.6 . gen. 3.15 . rom. 8.6 . isa. 65.25 . 2 cor. 4.18 . jam. 5.23 . heb. 4.1 . 1 thes. 1.1 . heb. 12.22 , 23 , 24. 2 cor. 3.6 . mat. 23.6.10 . 1 john ●2 . 26 , 27. 2 cor. 3. ● . ier. 3● . 23 . heb 8 10.11 . 1 pet. 1.19 . deut. 30.14 . rom. 10.8 . 1 john . ● . 10 . 1 cor. 12.13 . col. 25 1 cor. 5.3 . 2 cor. 3.2 . 1 john 4.2 . 1 john . 2.23 . eph. 4.1 . 1 john 4.8 , 9.10 . heb. 4.10 , 11. 1 cor. 15. rom. 8.14 . 1 cor. 3.16 . 2 cor. 6.16 . jam. 4.3 . rom. 8.26 . john . 14.13 , 14. jam. 1.6 . notes for div a40250e-4470 gen. 1.27 . gen. 3.23.24 . 1 john . 1.3.6 , 7. 1 john . 3.5.8 . john . 8.34.36 . 1 cor. 6.9 . gal. 5.21 . 1 cor. 10.6.11 . mat. 25.13 . to the end . 1 cor. 15.22 . col. 1.13 . prov. 28.13 . & . 11.21 . ephes. 4.11 , 12 , 13. col. 1.28 . 2 thes. 2.3 . to the 11. ephes. 5.27 . mat. 23.27 , 28. caines bloudy race known by their fruits, or, a true declaration of the innocent sufferings of the servants of the living god, by the magistrates, priests and people in the city of westchester, who lives in a profession of god, christ, and the scriptures, as their forefathers did, who slew the prophets, persecuted christ and the apostles, as is declared in the scriptures of truth, &c. hutchins, anthony. this text is an enriched version of the tcp digital transcription a31781 of text r20269 in the english short title catalog (wing c208a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 93 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a31781 wing c208a estc r20269 12116507 ocm 12116507 54331 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a31781) transcribed from: (early english books online ; image set 54331) images scanned from microfilm: (early english books, 1641-1700 ; 760:14) caines bloudy race known by their fruits, or, a true declaration of the innocent sufferings of the servants of the living god, by the magistrates, priests and people in the city of westchester, who lives in a profession of god, christ, and the scriptures, as their forefathers did, who slew the prophets, persecuted christ and the apostles, as is declared in the scriptures of truth, &c. hutchins, anthony. howgill, francis, 1618-1669. sale, richard. fox, george, 1624-1691. [5], 54 p. printed for thomas simmons ..., london : 1657. signed p. 47: anthony hutchins. preface signed: f.h. [i.e. francis howgill]; pp. 21-22 are by richard sale and pp. 42-44 by george fox. reproduction of original in bodleian library. eng society of friends -england -westchester. a31781 r20269 (wing c208a). civilwar no caines bloudy race known by their fruits, or, a true declaration of the innocent sufferings of the servants of the living god, by the magist hutchins, anthony 1657 18880 16 0 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2005-02 apex covantage keyed and coded from proquest page images 2005-04 melanie sanders sampled and proofread 2005-04 melanie sanders text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion caines bloudy race known by their fruit or , a true declaration of the innocent sufferings of the servants of the living god , by the magistrates , priests and people in the city of westchester , who lives in a profession of god , christ , and the scriptures , as their forefathers did , who s●●w the prophets , persecuted christ and the ●postles , as is declared in the scriptures of truth , &c. they persecute him whom thou hast smitten ; and they add unto the sorrow of them whom thou hast wounded , psal. 69. 26. bloady men hate him that is upright ; but the just have care of his soul , prov. 29. 10. remember the word that i said unto you , the servant is not greater then his master ; if they have persecuted me , they will persecute you also ; if they have kept my word , they will also keep yours , joh. 15. 20. blessed are ye when men shall evile you , and persecute you , and shall say all manner of evil against you falsly for my sake , rejoice , and be exceeding glad , for great is your ye ward in heaven , for so persecuted they the prophets which were before you , matt. 5. 11 , 12. london , printed for thomas simmons , at the sign-of the bull and mouth , neer aldersgate , 1657. to the reader . reader , amongst the many sad objects of pitty and commiseration which these dayes afford and do bring forth here is one not of the least , where thou may behold the sad and woful sufferings of many of the dear and precious servants of the lord , who have denied themselves and the glory of this world , that so they might be followers of christ , and doers of his will , that so they might receive peace with the father through jesus christ , who hath called us to suffer for his names sake , and be conformable unto his will , that so the crown of glory may be received , which is laid up for all them that keep the faith , and doth not deny it , nor him in whom-they have believed , before men , as these cloud of witnesses and faithful suffererers have done , who have kept the faith , and confessed him before men , and among such also where the devil hath his throne , and rules as king ; and by his unrighteous scepter hath the rulers of chester acted , as the discourse hereafter will manifest , wherein thou may see the image of the father in the sufferers , and of the lamb , who was dumb before the shearer , and opened not his mouth : and in this after written thou may see the scriptures fulfilled , as it is written by the prophets , they eat my people as men eat bread , and they chop them in pieces as flesh ; for the caldron and the time which christ spoke of is come , that they that kill you shall think they do god service , & all these things they wil do unto you for my names sake , and they shall shamefully entreat you , & cast you into prison , & speak all manner of evil of you falsly for my names sake ; but blessed are they who are not offended . and in those blood thirsty inhumane magistrates ( so called ) who have done all this violence and cruelty , thou may also read the image of the devil brought forth , for their works that they have done and wrought are of him ; and as christ said to them who would have been counted holy , who said god was their father , but their works manifested them to be of the devil , and he was their father who abode not in the truth . and that which makes the violence & cruelty more intollerable of these men , is , because they profess themselves to rule for god , & are christian magistrates , but their actions that they have brought forth will christ never own , for he came not to destroy mens lives , but to save them ; neither did he ever set up any such rule as to slay his servants , nor any such magistrates who are a terror to them that do well , and therefore they must be recorded among the adversaries of the lord ▪ whom the lord will dash to pieces . what! is this the reformation brought forth in their city , imprisoning them that reprove sin in the gate , and set drunkards at liberty ? oh preposterous and prodigeous cruelty ! in the time of the king , and in the time of the bishops , never such presidents of cruelty was found , and this hypocritical generation will be lesse excusable then they , they in ignorance , but these in the day , when light is declared abroad , and have been warned ; they never professed liberty of concience , but these do ; they never professed toleration or protection unto any but them that conformed to them in all things , but these do . oh england ! is thy sun set when it was but new risen ? and utter ) darknesse coming upon thee again ? and must this be fulfilled upon thy rulers , and among them , they are all evening . wolves , who devour so greedily , that they gnaw not the bones till the morrow ? oh unheard-of cruelty ! unparelell'd wickednesse ! violence is broken forth into a rod , and now smiteth the just in great cruelty , and the innocent in great rage ; but all these things are recorded and taken notice of by him who weighs all things in an even ballance , and will scatter the wiced and ungodly as chaff , and as dust shall they be blown away ; but all the stripes , reproaches , sighs , tears , and sufferings of the upright will he reward , when their enemies shall sink as a stone into the sea , and be overwhelmed in the pit of everlasting vengeance , wo and misery , which ▪ is prepared for the old dragon , the devourer and all his seed and race for ever , who would not have righteousnesse to rule , nor innocency to live , but subtilty and craft , pride and arrogancie , in which the kingdom of the devil stands , and envy , murder and oppression , and he that hates his brother is a man-slayer . and when thou hast read over this discourse and sees the envy , wickedness , and madness , and cruelty of these rulers , their spirit thou will see , and cannot but abhor as detestable , and may truly say , while such bear rule , the land cannot but mourn ; but the mischief they have hatched shall fall upon their own pate , and peace shall possesse the reins of the just , and the heart of them that have suffered shall rejoice and be glad in him who hath counted them worthy to suffer for his names sake , and great shall be their reward , for they shall reign with him for ever and ever over all their enemies , and shall trample them down under their feet ; which if thou believe , and in patience endure and suffer with them that suffer , thou shalt rejoice with them that rejoice , in the joy which is unspeakable and full of glory , and know the dominion which is everlasting , when all those unrighteous powers and dominions shal come to an end ; and all that endure to the end , and keep the faith , this shall see fulfilled ; and the lord is hastening it for wiekedness is near at the heighth , and then his wrath shall consume his enemies , and they shall melt away that hate the lord . f. h. caines bloudy race known by their fruits . first , under edward bradshaw , mayor ; richard hubberthorne coming into chester city about the 29th . of the 9. month , 1653. the occasion of his coming at that time was to visite a brother in the truth , who was for the truths sake a prisoner in the county-goal , his name was iohn lawson ; so he ( richard hubberthorn ) being in the house , where he lodged all night peaceably , not giving the least occasion of offence to any but was writing in a book he then had of his own ; so as he sate writing came in richard golborne a lawyer , and took his book from him , and gave him envious and threatning words , and went his way , and informed edward bradshaw mayor what a dangerous fellow was in the town , and caused him to be brought before the magistrates into the pentice ; so when they and the chief priest had examined him , and finding the law not by him transgressed , he being clear in all things from the least breach thereof , they caused him to be put a-part into another room , until they had devised wicked and unlawful devices against him ; for this was the time when the lord first tryed them how they could bear the sincerity and plainnesse of the innocent truth and gospel of christ , which was then beginning to spread abroad in the nation ; which truth , and the servants thereof , doth onely seek the honor which comes from god , and doth only give the honor to god ; and doth not seek that honor which comes from men , neither can give that honor which men seek one of another ; and for this cause was the wrath of the magistrate lifted up , until they had lost both the knowledg of the law , and of reason , who in their wrath sent him into prison , no breach of the law being found by him , only by the information of richard golborne , who had broken the law in taking his goods from him , contrary to all the laws of this nation ; only this they said they imprisoned him for , because he could not promise them to go out of the town when they commanded him . but festus who was a ruler amongst the heathens , he well might be called noble , for to him it seemed unreasonable to send a prisoner , and not to shew the causes of offence that was laid against him : but these magistrates which say they are christians , they manifest themselves to be void of understanding , sence , and reason , having sent many to prison without so much as signifying a just occasion against them . so when r. hubberthorn had suffered about three moneths imprisonment , he was called before a sessions , and they finding nothing against him , again asked him if he would go forth of the city , which if he would , they said he should be set free ; which he denyed to promise them , and stood in the authority of the almighty over their deceit , being they could lay nothing to his charge ; then their wrath arose , and commanded him to be put into prison , and kept close that none should come to him ; all which the keeper obeyed for about eight dayes ; and then the mayor and the rest of his brethren joyned together to make a passe to send him from constable to constoble , into lancashire ; but when the lord had tryed them to the full , then they broke their order which was sealed with seven seales , and he was onely brought forth of the city , and set free . thomas holme coming into this city , had a meeting in the same about the nineteenth day of the first month , 1653. where he and many more were met together to wait upon the lord in a house in the same city ; then thomas holme spake as he was moved of the lord , edward bradshaw then mayor , being informed thereof , sent one of his servants , and commanded him to bring tho. holme before him ; so he committed him to prison to the common goal for the city , where he was kept about six weeks , in which time he was much abused and beaten by robert emis●ne , keeper of the prison , who is a common notorious drunkard . before tho. holme was released , edward bradshaw sent samuel elcock unto him , to know if he would promise him to depart the city , which if he would , he might be released ; who said he could make no such promise . now tho. holme having a letter by to him , which was sent him from rich. hubberthorne , directed edward bradshaw , he gave it to samuel elcock to give it as directed , who did ; so when ed. bradshaw had read over the letter , he said that tho. holme should be whipped , and ( as we are informed ) had a man in readinesse to do it , he thinking all this while it had been tho. holme which writ it to him ; so thomas yarwood hearing what was intended against tho. holm , and understanding it was because of that letter , went to edward bradshaw , and said , friend , tho. holm did not write that letter to thee , it was rich. hubberthorne ; but tho. yarwood not dossing his hat , edward bradshaw committed him to the stocks , where he was kept about an hour and a half at the least ; then the next day after tho. holme was committed as aforesaid , edward bradshaw sent for rich. hickock and edward morgan , they being two that was at the meeting the day before , and committed them to prison upon the twentieth day of the first month , 1653. and kept rich. hickock fifteen weeks , and edw : morgan nine weeks . elizabeth levens , and jane waugh , coming to this city to visite their brethren in prison , and as they were passing peaceably through the streets , were tooke up by a drunken man , and brought before edward bradshaw , and by him committed to prison , who were a great part of their imprisonment kept in a stinking place , where for the most part thieves and murderers are kept ; the whole time of their imprisonment was about five weeks , who when they were released , were sent from constable to constable , as vagabonds , into their own countrey . anne fara coming to this city , was moved to go to a steeple-house , and spake unto the priest , she was much abused by the rude multitude , and by them took before edw. bradshaw , and by him committed to prison for many dayes . richard hickocke was moved to go to a steeple-house in the city , where was a high-priest , called samuel eaton , who when he had ended that he called his sermon , rich. hitkock spake some words to the people , but they pulled him down , and did much abuse him ; yet neverthelesse edw. bradshaw committed him to prison , and commanded the keeper to put him into a dark stinking room , where he saw a snake , and other venemous creatures ; it is such a place that none is put into at any time but such as are condemned to dye , and therefore is called the dead mans room ; and likewise edw. bradshaw commanded irons to be put on him , all which his commands were executed to the highest degree of malice that might be ; in which condition he was kept 13 weeks and upwards , and it 's believed by some , the priest and he together intended to destroy the outward man , though he had a wife and many small children ; such is their cruelty , had they not been prevented by george minshall , one of the protectors servants , who coming to the town at the time of the general sessions holden for the county , and hearing of their usuage of him , was moved with pitty , and fetched forth a habeus corpus , and brought his body before the judge for the county , out of the hands of those bloody and cruel men , to answer the law , who finding no just cause of imprisonment proved against him , and being moved with pitty towards him , understanding how cruelly he had been used by them , did freely release him , to their shame and trouble . tho. yarwood was moved to go to the steeple-house , and stood till the priest had done what he had to say , and then he spoke to the people , but he was haled forth , and ill abused by the baser sort , and brought before edward bradshaw , and by him committed to prison , where he was kept most part of two days ; he being a souldier , & under command , his officer sent to him to know why he had imprisoned his souldier , and fetcht him out of prison ; edward bradshaw sent him word , he came in amongst them with a laudable voice , and disturbed the assembly before the minister had done , though he spake not till the priest had done , as before is said . john owen being in his own house , following his lawful imployment there was a stone flang at his window , and missed it ; then he and his men went off the table they sate on , which was close to the window , who were no sooner off the table , but a great piece of a brick-stone was flang through his glasse-window , which broke it in pieces ; and had not he and his men ( as is said ) come from the window , it might have killed some of them , it came with such force into the house ; so he seeing who threw it , took the stone in his hand to edward bradshaw , and shewed him the stone , and who it was that threw it into his house , and brake his window , as is said , who said , do you come to complain before a magistrate in such an unreverent manner ? and said , i will neither heare your cause , nor right you ; and with his own hands christ him forth of his doors , and charged him to come before him no more . the innocent sufferings of the servants of the lord in chester city , under richard bird , mayor of the same . edmond ogden being moved to go to a steeple-house , spake not a word until the priest had done , and then spake some words to the priest to make good what he had said ; but he was drawn forth into the street by the hair of his head , and then sent to prison by richard bird , and kept nine weeks . richard bird sent for edward morgan forth of his own house , and committed him to prison , when he had not spoke to any , nor to this day knows what he was imprisoned for , onely it was reported by some he did it because edmond ogden had been at the steeplehouse . at another time rich. bird caused edw. morgan to be taken out of the street , who neither said or did to any , yet he caused him to be put into the grate , where for the most part thieves and murderers are put . mary endon came to this city to see her husband , who was in bonds for the truth , she was then moved to go a steeple-house , and asked the priest a question ; but she was exceedingly abused by the people , and taken before rich. bird , and by him committed to prison , where she was kept four dayes . william sarrot passing through the street with a piece of cloth , john poole called to him , and asked if he would sell his cloth , who said , yea ; john poole asked him his price , he said , so much the yeard ; john poole said he would have it ; william sarrot , hearing him say so hastily he would have it , said , friend do not mistake thy self , i ask so much the yard ; john poole said , thou lyest , thou asked me so much an ●ll , but william denyed it , and said as before ; then iohn poole struck him very ill , and thrust him out of his shop , and kept his cloth , though his wife and mother would have had him to have given him his cloth again , they being ( its very like ) sensible how it was ; but he would not give him his cloth again , but said he would teach him to be a quaker , many people cryed out against him for so doing , but for all that was said to him , he was shameless , and would not part with the cloth . so william sarrot , came and informed some of his friends , who had him go to the mayor , and inform him thereof , who did , the mayor was high with him , because he could not give him that honor he expected from him , but in the end did send for john poole , who came , and as soon as he was come , the mayor and he went a-part , and discoursed a while ; but when they returned to vvilliam , the mayor said to vvilliam , unless he would put off his hat ▪ to him , he would do him no justice , but would send him to prison for coming before a magistrate so unmannerly ; but in short , he sent vvilliam sarrot to the common goal , and not in the least reproved john poole , who would have cheated him of his cloth . so the third day after vvilliam was put in prison , the mayor sent for him forth to his own house , where pool had sent the cloth ; so when vvilliam sarrot saw his cloth upon the table , he said , friend , is this cloth of so much the ell , as pool said he would have it for ? the mayors wise said it was better worth ; then the mayor gave vvilliam his cloth again , and discharged him , paying his foes ; he denyed to pay any fees ; then the keeper took him to prison again ; but when he saw he would pay him no fees , he turned him forth without . the innocent sufferings of the people of god under william wright , mayor of chester city . sarah adgit , and margret vvood , coming to this city , were moved to go to a steeple-house ; sarah spake a few words when the priest had done ; margret spake not in the steeple-house at all ; they both were taken before vvilliam vvright , and by him committed to prison , and kept above four weeks , though ( as aforesaid ) one of them spoke not at all in the steeple-house . upon the 8th day of the first month , richard sale was moved of the lord to come to the city , and to go to a steeple-house , where the judge for the county , and many more of the city and countrey were assembled , and nathaniel lancaster priest , found in the steps of the scribes and pharisces , who in the highest place of the assembly was found , exalting himself as their teacher . so richard sale stood so long as he could , and opened not his mouth , until at last the burden of the word of the lord burned as fire within him , that contrary to his own will he was forced to speak ; but before he could utter many words , he was violently halled forth as their manner is , and committed to the county gaol for one day , and then by the same power that committed him was released for that thing ; so the law being satified , he went to his own house . then upon the second day of the second moneth , 1656. richard sale , being commanded of the lord , to come to chester citty , and by the lord commanded to reprove sin in the gate , he being in the liberty of the county , about glovers-stone , he then was pulled by violence into the liberties of the city , and delivered to one of the mayors officers ; so he was taken before william wright major , who committed him to prison : demand was made what he was committed for ; answer was given , for speaking before the judges ; though he had as aforesaid satisfied the law , for that before , and yet for the same thing was committed to prison again , and there kept in a most cruel manner 33 weeks , in all which time he might not be suffered to have a little fire , though none of their charge , he being in a cold open room , and the coldest time in all the year , such was their cruelty , then at last they released him privately without any tryal at law . the innocent sufferings of the people of god in chester cicity , under peter leigh mayor of the same , who in a most cruell , bloody , and mercilesse manner hath executed his power against them . upon the ninth day of the tenth month , 1656. edward morgan had a servant wrought with him , whose name was william fletcher , who had stole a peece of leather from him , which was worth two shillings , or thereabouts ; edward being informed thereof by one of his servants , called thomas edwards ; then edward morgan asked fletcher , why he stole his leather from him ? fletcher denyed it , and did begin to quarrell with him : insomuch that another of edward morgans servants , went and informed peter leigh mayor , ( unknown to edward ) the mayor sent for them both , who came before him , the first word that the mayor spake was to edward morgan , asking him , if he was not a freeman of this city , being he came so unreverently before him , and farther said , are not you sworn to be obedient to magistrates ? he answered , what i do is contrary to my own will in obedience to the lord : the mayor said , the scripture saith , honour thy father , and mother : edward said , i honour my father in that i am obedient to that of god in my conscience : then the mayor said to edw. that unless he would put off his hat , he would not hear his cause , so edw. came away , and the man that stole his leather escaping punishment for stealing , because he whom he stole it from could not in conscience put off his hat . vpon the fifteenth day of the tenth moneth , 1656. peter leigh mayor commanded edw. morgan to come before him , who ( as it will appear hereafter ) had laid a snare to entrap him , because he had escaped imprisonment before , when he was before him last , seeing he would not put off his hat : the mayor had sent for rich. bird , ( formerly mayor ) who was an approved man for his purpose , to persecute the innocent without a cause , and john johnson as bad as he ; so they being met together in the pentice , sent for edw. morgan , ( as aforesaid ) pretending to punish him that stole his leather if he desired it : here all may see how unfit these men are to be magistrates , for they that know any thing pertaining to the law , know this , that a magistrate in his place ought to be a terror to him that doth evil , and is upon all occasions to use his utmost endeavour to find them out , and them to punish according to their offence , and in so doing becomes a terror to them . nay further , if any man hath so much respect to him that hath transgressed the law , as to conceal it such a time as the law sets down , according to the offence , he makes himself equal transgressour with him that hath transgressed : now these magistrates are so far from this , that they told edw. morgan , that if he desired the thief to be punished they would punish him ; so ignorant are they of their places , that because edw. morgan did not desire it from them , they did not punish him for stealing ▪ but this was but their pretence to ensnare him , as their actions hereafter will appear . then the mayor asked him , if he was not a perjured fellow to come before them so unreverently , and many such like words he used , but ( in short ) according to their design on him , they began to cast how to bring him under their law , there being a bench at the lower end of the room ; edw did sit down : tho. robbinson one of the sheriffs called to him , and said , dost thou know where thou art ? and told him that was not a place for such fellows as he to sit on , and said , he should be taught better mannors : for they would put a bridle on his head , and many such like unsavoury words he used , not worth repearing over , so in the end , they got john taylor , john knowles , and john whitley to swear against edward morgan . to wit , he said his conscience told him , he could not bow to deceit , so this was the ground for which they committed him to prison , because he could not bow to deceit , and made a warrant which was signed by john johnson , and rich. bird , the sum of which was , that edw. morgan misbehaved himself before the mayor , so to prison edward was sent straight way , but he that stole his leather found favour from them and was not punished at all for stealing , though he confessed so far to the stealing of it , that of himself he brought part of the leather back again to ed. morgan , but not by any constraint of either mayor or justices ; so now that for which they sent for edward morgan hath fully appeared . now ed. morgan lying in prison , as is said , many as he dealt with in things belonging to his trade , understanding the grievous wrong he had done him , went of their own accord , unknown to edw. morgan , unto peter leigh mayor , to desire edwards enlargement from him , the mayor told them in a fawning hypocryticall manner , he did not desire to keep him in prison , and told them it was rich. bird , and john johnson that did commit him , they seeing how uncivilly he behaved himself before me ; and said , if they would release him , he would be content therewith ; this the mayor did say in the hearing of many witnesses . then david bathow who was one that heard him say so , went to rich. bird , and told him what the mayor had said , when ric. bird had heard him tell what the mayor had said to them , he did deny that he was cause of it , and said that he had rather have gone 20 miles another way , then have gone about any such thing , when the mayor sent for him ; and farther said , he did not desire any poor man should be kept in prison ; & said farther , if any man would but come and passe his word for his good behaviour , he would undertake to prevail so far with mr. mayor , as to procure his enlargement , and likewise said if any man would come , and passe for him as is said , he would pass his word to him he should never be troubled for so doing . vpon the 21. of the tenth moneth , 1656. some of those that had been with the mayor before , went to him again about the same business , but he would not suffer them to speak with him , but sent them word by his door-keeper that they should attend him upon fryday , it being the three and twentieth of the tenth month , and bring a surety with them , and he should be released : so as they were appointed they came to the pentice , and brought a surety with them , as the mayor had appointed them to do , now the mayor and many more being present , they made known their businesse to them , so they said as they had before ( not knowing ) there was any to passe for him , that if any would passe for his good behaviour , he should be released , or else not : then the man spoke , and said , he would passe for his good behaviour ; when the mayor and the rest heard that any would passe for him , they then denyed to release him upon sureties , unless edw. morgan would come himself ▪ before them , and desire it with his hat in his hand , if so , then they would release him upon sureties , or else ( some of them said ) there he should rot ; so they were all dismissed . now any who are in the least measure turned to the light wherewithall christ jesus hath enlightned them , may see their deceit , for at the first the mayor said it was john johnson , and richard bird that committed him , and he could not release him , because they did it : rich. bird said , what they did was by the mayors appointment , but both said , bring a surety to passe for his good behaviour and he should be released ; but when a surety came , none would release him , unlesse he would come before them with his hat in his hand , and desire his enlargement of them himself , or else some of them said , he should rot there ; but in the end all were made manifest to be lyars , for upon the second day of the first month — 56. after he had endured eleven weeks imprisonment , the mayor sent a constable to the keeper of the prison to release him privately , it is beleeved , because the general sessions for the county drew neer , least their actions there should have been made publick . in the time of edw. morgans inprisonment as aforesaid , he sent a modest letter to peter leigh mayor , by the hands of deborah maddock , she finding him in the pentice , did deliver the letter ; he asked her from whence it came ? she told him ; he said , what dumb spirit hath set them on work now ? then the mayor said unto her , that such huswifes as she was fitter for the stocks , or to be ducked in a cuck-stool , then to carry letters , and come before magistrates to deliver them so unreverently ; she said , there is no respect of persons with god ; the mayor called for a constable , and sent her into little ease , the hole in the rock , where she was kept about 4 hours . richard sale , being a freemans son of this city , went to peter leigh mayor , to demand his freedom , as in right it could not be denyed him , upon the one and twentieth day of the tenth month ; the mayor asked him his name ; he told him , the mayor said , i thought you had been in prison long enough to have learned better manners , but seeing you have not ; i will teach you some if i can : rich. sale answered , evil words corrupt good manners , and thou hast heard none from me yet ; the mayor said , he would teach him to com with more reverence before magistrates , and called for a constastable , but being none ready , he sent him to a constables house ; the constable asked the man that brought him , what he must do with him , he said , bring him to prison : r. sale said , thou received no such orders ; then the constable went to the mayor himself , to know what he must do with him , so when he came back , he came to r. sale , and said , if he would promise him not to trouble the town any more , neither meddle with their ministers , he might go his way ; but he denyed to condition with him at all , who when he could get none , let him go without . vpon the 4th day of the 11th month , 56. it being the first day of the week , rich. sale , as he was waiting upon the lord in a meeting in chester , then was commanded of the lord to go to a place in the city called the minster : so he comming there , he met john glendall priest , and was moved to speak to him ; there passing by a constable , one told the priest thereof , the priest bad the constable take rich. sale to the mayors house , and keep him there untill he came to him : so the constable being ignorant of his place , did take him as the priest commanded him , and there kept him a great while , but the priest came not , as he said he would : for to them it is a light thing to lye : then at last rich. sale was taken before the mayor , who asked him , why he disturbed the ministers of the gospel ? ●he answered , he did not disturb any ministers of the gospel ; then the mayor demanded of him sureties , for the keeping of the peace : he told him he had not broken the peace , therefore he denyed to put in sureties to keep that he had not broken , so the mayor commanded him to be put into prison untill the next day ; so the next day he sent for him forth of prison , and gave order he should not be brought before him , but put into little ease , the hole in the rock , where he was kept about 8 hours , it being a very cold day , in which place he could not sit , kneel , stand nor lye , yet before they would let him forth , they would have had him to have promised them not to have disturbed their ministers nor magistrates , or else they said they must not loose him forth . but he denyed their propositions and was made rather willing to give his body up to be murdered by them , then to yeeld to their wills . then to cover their cruelty , they said he pulled priest glendals cloak from off his back , when he did not so much as touch any part of his garments ; unless they meant it by laying open the fruits of his ministery , and pulling off his cloak of hypocrisie ; and if so they meant , we shall not say against it : then peter cowsnock being in the town , and seeing how the mayor had used edw. morgan , and rich. sale , it lay upon him of the lord to go to the mayor , and to speak to him concerning his usage of them as is said ; so upon the 5. day 11 month 56. the mayor , and sheriffs , and many more being met together in the pentice , he went in amongst them , and spake to the mayor his message once and again ; the mayor seemed as though he heard him not : the mayor then spake to a man that stood by him , who came immediately and plucked peter cowsnocks hat from off his head , and flang it down , then the mayor turned towards him , and asked him , how he came before him so profanely with his hat on ? peter told him the occasion of his coming ; he received from them many scornful and reprochful words ; likewise some of them threatned to whip him , others to put him into little ease , the hole in the rock which is worse , then at last he pulled forth a pass with a letter , both from some of the council of state , his pass shewing that none should interrupt him in his journie to the isle of man , from whence he came ; yet for all this did wil. street , and will . haywood say to the sheriff , he might do well to search him for letters , it being ( as they said ) in his power ; so he being ready to execute their malice did , and took divers writings from him of great concernment , which he could never to this day get any of them again ; now let any man judge whether this was not a contempt against those of the councel of state , that made him his pass ; now this is certain , had he not had that pass , they would have don to him , as afore is said , for against him their malice was as great as against any other which they have acted much cruelty against ; for two or three times constables were sent to anthony hutchins house to charge him he should neither entertain peter cowsnock nor his son , but their message was by him little regarded in that thing . upon the 20th day 11 month 56. richard sale was moved of the lord to come to chester , it being the 3d. day of the week , as he was passing to a friends house he met with one of the pharises called william haywood , and said to him , the serpent lives upon dust , and dust is the serpents meat : he then asked rich. sale if he was god , and many such like tempting questions ; but he shut him out , and would not answer to his vain questions at all : there standing by hamnet kerkes a shoo-maker in the same city , who began to kick and push rich. sale to and fro , and offered to strike up his heels , but missing of his end , stroke richard over the face , he turned to him the other side , then hamnet kerkes stroke rich. sale over the face with such violence that he bruised his left eye exceedingly , who when he had don so went to the steeple house worship , r. sale followed him to the door , but their worship not being ended , he staid in the grave-yard , untill the priest had done ; so when people came forth he spake these words , friends , let the usage of my body this day bear witness for god , and against you that your worship is not the worship of god , but of the scribes and pharisees ; and then when the mayor came forth , rich. sale cryed for justice and judgement from him for the wrong he had done him in the street , and shewed him his face , how he was used ; but instead of justice and true judgement , he commanded one of his officers to take him to prison , who did : the mayor sent word to the under-keeper to put him in little-ease the hole in the rock , who did as he was commanded , but he could not lock it , unlesse ( as he beleeved ) he must either bruse his body or soar face , he being moved with pity towards him , took him to prison again , and said he would go to the mayor , to know why he was sent to them , being they had nothing to do with that prison ; so he abode in prison till within night : then there came either one or both sheriffs , and five constables , as the keepers wife said , who took him forth of prison , and violently thrust him into the hole in the rock ; and hamnet kerkes who had bruised his face , did thrust in his head with much cruelty , and said he hoped it might be good for him hereafter ; so in this condition they kept him three hours , and then released him , the man telling him which did release him , he must not have released him yet had he not a boy to put in . upon the 11th . day of the 12th . month , 1656. peter leigh mayor , and many more , as justices , aldermen , & sheriffs , all of this city of chester , was then passing through the street towards the common-hall of the same city , to a customary feast they there hold yearly , and before them went blowing a company of pipers , which were ( as i was informed ) sent for from shrewsbury by peter leigh mayor , to play the day before , before him to a customary horse-race , holden yearly without the city-walls ; but this is certain , peter leigh mayor , put by one of their exercise-days , or days of worship , set up and allowed on according to his own principles , to follow these pipers to this horse-race ; such is his zeal for god now come to , which so long he hath made a large profession of . so they all as aforesaid went along the street , following the pipers , as men void of either fear towards god , or shame towards men . thomas yarwood seeing them , was moved to speak a few words in much tenderness and pitty towards them ; the sum of what he spake was onely this ; he exhorted them to mind in what true christianity stood , which was in true holiness , in the fear of the lord . and vviliam ince ( one of their justices ) said , he said well , and for saying well , the mayor commanded one of his officers to put him in the stocks , who was about to do it ; then the mayor thinking them to be too good a place for such an offence , sent word he must not be put in there , but into little-ease in the rock ; so there they put him , and kept him five hours ; he being a weak and sickly man , his knees were bruised very much , that of some vveeks he did not recover the hurt he got there for disturbing pipers ; for none can say wel , but such cursed fire-brands of hellas those are disturbed , and all that takes pleasure in them . upon the seventh day of the first month , 1656. vvilliam simson was moved of the lord to come to this city of chester ; and being in a friends house , the burden of the lord did fall upon him concerning the market ; and waiting a while after he had felt the burden , there came in rich. sale , who did partake of the same burden with him ; so they both together went into the market , and declared through most of the market ; then rich. sale was taken up , and put into little-ease , the hole in the rock , where he was kept above five hours . in this time vvilliam simson had been declaring in the streets , and after that had been in the county-goal with some friends who were then prisoners for the truth , and was come from them , and was passing thorow the street , intending to have gone to a friends house , but as he passed , was took up by a constable , and brought before the mayor , who commanded him to be put into little-ease , rich. sale being released , and there was kept four hours . upon the 8th . day of the first month , 1656. vvilliam simson was moved of the lord to go to a steeple-house called iohns , where he stood peaceably amongst them until the priest had done , and was coming forth of his high place , then did he utter these words , to wit , friend , wo to him that is covered with a covering , and not with my spirit , saith the lord ; which words were no sooner ended , but violent-hands were laid on him , and he haled forth ; then a constable took hold on him , and took him before peter leigh mayor , who asked the constable if he had spoken within time ; the constable said he had not ; then the mayors vvise took upon her the place of a magistrate , and asked the constable if the minister had said his prayer , he said he had ; but for all this the mayor commanded that vvilliams simson should be put into the stocks , in which place he declared the vvord of the lord in much power : the mayor seeing people gather about him ( or being thereof informed ) did send for him forth of the stocks , and commanded he should be put into little-ease in the rock , where he was kept some nine hours , and when he was released , was not suffered to come into the town , though it was late in the night-season ; such entertainment they give to strangers in the city of westchester . then the next day in the morning it lay heavy upon william simson to go to peter leigh mayor , to demand of him in much meekness , to shew him what law he had broken , telling him it was the magistrates place to convince him of the law he had broken , being he had suffered so much hardship under him the two foregoing dayes ; the mayor gave him no answer to that , but queried of him who sent him to this city : william answered , he was moved of the lord ; the mayor said , by what spirit ? he said , by the measure of his spirit which he hath manifested in me . the mayor said , it was by the spirit of the devil : there standing by thomas robbinson , one of the sheriffs of the city , who was stirred up with envy and cruelty to such a height , that he ( thomas robbinson ) did strike william simson over the face with such a violence , that the blood burst forth in the presence of peter leigh , mayor , and john taylor a constable , yet did the constable ( its like ) by the mayors order , pull him who had his blood drawn , forth off the shop , and took him , and put him into little-ease , who bled all-along the street , which is one of the longest streets in the city , and some more , and after he was put into the hole , to the great astonishment of the people , who many of them cryed out of them ( shame ) for using him so barbarously . now let any sober-minded man judge what a magistrate peter leigh is , and who he bears the sword for , and turns the edge against , when a man for demanding ( after he is punished ) to know that , which was the mayor or magistrates place and duty to have told him , before he had punished him , what law he had broken ; and yet instead of shewing him the law , suffered the law to be broken in spilling his blood , and the shedder of blood not punished , but punishes him whose blood was shed , as is declared . upon the same day after that william simson was released out of little-ease , as aforesaid , he went to a friends house where rich. sale was come , who that morning was moved to come five miles to that city ; so both being moved of the lord , went into the streets with much boldness , and declared against their deceit and cruelty , until a constable came and took them to the mayors house , who when they came there , were not admitted to come before him , but he sent word to the constable he should put them into prison , richard sale he put into little-ease , where he was kept four hours , and william simson he put into the city-goal , where he was kept seven days . thus saith the lord , i will make my people as signs and wonders in this wicked and adulterous generation , and they shall see it , yet they shall not believe , but trust in the imaginations of their own hearts , until they sink down into the pit . this is a true declaration of the manner of my being a sign in the city of chester , as i richard sale was moved of the lord ; and it i declare for the satisfaction of the innocent ; to remove all occasion of stumbling out of the minds of any which might lend an ear to the wicked one , to think or conceive that i was mad ; but what i did was in obedience to the lord , whose commands and ways are strange unto the children of darkness , and was and is a true sign of the state and condition that all men are in who are erred from the light , being in the dark night of apostacy . the manner is as followeth . vpon the 3. day of the week , being the 10th . of the first month , 1656 there being a monthly meeting of priests in the city , for they have a custom for every new moon to observe a day of worship ; so upon one of their new-moon-days i was commanded of the lord to be asign in the city , the burden of which i had born for the space of 6. weeks ; the command of the lord coming unto me upon the 2. 1. day of the 11. month , as i was passing along the east-gate-street with candles in my hand , it being the 4. d. of the week , the word of the lord came unto me , saying , return again , and light up one of thy candles , and carry it in thy hand into the streets of this gity , and say , behold ye despisers , and wonder , for the lord is working a work in this your day , though a man declare it unto you , yet you will not believe it . and they shall say unto thee again , what art thou mad to come with a light candle into the street at mid-day . and thou shalt say unto them again , what use is all your candle-light for now who are in the night of apostacy ? now the light of the son of god is come , which hath given his people an understanding to discern betwixt things that differ ; and the temple now is witnessed , which neither needeth the light of sun , moon , or candle , for the lord god and the lamb is the light thereof , and no more use it all your candle-light-worship for now , then my candle is in your streets at mid-day . so i having undergone the terrors of the lord for my disobedience , was now made willing by his power to do what i was commanded of him , being that he would not free me from the same . and on the third day aforesaid , i lighted up a candle , and went into the street , and was to have gone into the steeple-house amongst them at their new-moon-worship , but i was prevented by a rude multitude , and strucken by a professing woman , who hath strucken others of the lords messengers , and slat dirt in the faces of some of them , and yet by the priests in this city , and other professors , is accounted a religious woman , ( her name is kathern hinde ) and my candle was pulled forth of my hand , and i ill abused ; but i declared the word of the lord in much power , until i was taken up by the sword-bearer , and delivered to a constable to be brought into prison , where i was kept about a week ; the same corrupt will which imprisoned me , sent for me forth , i neither being convinced , accused , nor examined what law i had broken , but turned me out privily , whose actions would not abide the light to discover them . from him who is a sufferer for the testimony of the truth , richard sale . now while rich. sale and william simson were in prison , as aforesaid , they sent two several letters to peter leigh mayor , to put him in mind of his unjust dealing with them , but the bearers of both he caused to be put into little-ease for many hours , though neither of them knew what was written in the letters , having not heard them read over . upon the next third day of the vveek after vvilliam simson was released forth of prison , he was moved of the lord to go into a steeple-house in the city , where many people were assembled , where he stood peaceably among them until the priest had done ; then another priest stept up , and desired the people to stay the ordinance of baptism , which was the sprinkling of an infant , in which discourse he laboured to confirm that to be an ordinance of god , and the child thereby made a member of a visible church : vvhen he had done this discourse , vvilliam simson desired priest nab in moderation to clear those things by scripture , to wit , that the church of god is visible , and sprinkling of infants is an ordinance of god ; but no answer could he get from him , but was ill beaten by the people , and thrust forth of the doors ; then the priest came forth , and passed by him ; he desired the same thing of him , that so the people might be satisfied ; but he would not answer , but the hireling fled because he was an hireling , and went into an house ; then vvilliam simson spake a few words to the people in the street , but a man shortly took hold on him , and put him into little-ease , the hole in the rock , where he was kept eight hours , or thereabout . upon the third day of the fourth month , 1657. edward morgan being peaceably at his outward imployment , there then came joh. fletcher , who was il drunken , & a notorious common drunkard known to be all the city over ; this fletcher came and called edw. morgan cuckold , and his vvife a vvhore in the presence of many people , and railed so on edw. that he could not in quiet follow his imployment ; then at last edward went to peter leigh mayor , and informed him thereof , and told him he was now at his shop ill drunk ; the mayor said to edward , will you swear he is drunk ? he said , nay , what need i to swear when the man is to be seen ? said the mayor , i will order you both , and called for a constable , and called edward morgan a perjured fellow , for his unreverent coming before him , and straightway sent him into little-ease for no other cause then as is said , for complaining of a drunkard who had abused him , but the drunkard was not at that time questioned . many being sensible how it was , and saw edward punished , and the drunkard go free , cryed out against it ; and their cry coming to the mayors ear , three dayes after he sent for the drunkard , and sent him to prison until he had drunk a pot or two of strong drink , and then released him , little-ease being too course a place for a drunkard . and now let all honest hearted people judge if ever the like thing was done by any christian magistrate , as he professeth himself to be , yea , or by heathen magistrate either , that a drunkard should go free , and he that was abused by him , and made complaint against him , should be punished because in conscience he could not doss his hat when he made his complaint . he that justifieth the wicked , and condemneth the just , even they both are abomination to the lord . edmond ogden coming to a meeting of the people of god in chester city one first day , and another man came with him of cains generation , into the town , and was with him when the constable took edmond up , yet they suffered the other man to go , and took edmond ogden before peter leigh mayor , who committed him to the stocks , where he sate about half an hour , and then taken and put into little-ease four hours , or thereabout . upon the 10th . of the 4 month , 1657. it being the 3. day of the vveek , richard sale was moved of the lord to come to chester city , and to go into pepper-street , where he found it his place to abide , and there fate down , and within a short space after there were carryed forth a dead corps out of richard golbornes house , and two priests going before it ; and as they passed by him , he was moved to charge them in the name of the living god to make good their practice by plain scripture , and shew by it where ever any of the apostles or holy men of god preached any funeral-sermons ; but they returnd him no answer ; then he was made to declare against them and their practice , they being found out of the doctrine of christ , and practice of the holy men of god : then there following after them a company of proud ungodly ones , he was made to cry out from the burthen of the lord , against their pride , covetousnesse , violence , and oppression , which many of them lived in ; and was made to declare that all their worship and sacrifices offered up in that nature they lived in , was but as a smoke in the lords nose all the day long : then one ionathan goldson being more cruel then all the rest , though one of the chief pillars of the pharisaical church , came out of the company in great rage , and laid violent hands on him , calling him rogue and giving him many more unsavoury speeches , holding his hand up many times , as if he would have strucken him , and gnashed upon him with his teeth , and took him to a constable , and he brought him before peter leigh mayor , & he ordered him to be put into little-ease , who did with much cruelty , where his body endured the strength of four men before they could get the door to lock ; in which cruel place they kept him four hours , neither his friends nor others being admitted to come to him ; but by the power of the living and unchangeable god , he was preserved without pain , declaring his word in much power , to the confounding of all gain-sayers . then when he was released , the constable offered to take hold on him , thinking he was unable to stand ; but he denied his help , and was made in the power of god to go as well as before , though his knees were all bruised , and did swell ; and then the constable charged him to go home , and trouble the city no more ; but he refused his charge , and passed into the city again , where he staid all night . then the day following he was moved to go to peter leigh mayor to demand what law he had broken , and told him it was the magistrates place to convince the transgressor if a transgressor , what law he had broken , and then to punish him according to the transgression committed , but the mayor called for a constable , and said he was not subject to authority , or words to that effect ; he said to him , if thou wert a magistrate of the law of god , or any law or statute in this nation , i could own thee in thy place , but thou art a magistrate of neither , but of thy own corrupt will , and the hands of the wicked are strengthened by thee : then the constable came , the mayor gave him order to bring him out of the town from constable to constable , ( as the constable told him ) so out of the city he was brought by two constables , but after them he passed into the city again , in at the same gate he was brought forth at , and passed by the mayors shop , and went to a friends house . then the latter part of the same day rich. sale was passing neer newgate in the same city , and there meeting him ionathan goldson , who as he passed by him said , friend i exhort thee to repentance for the wrong thou didst me the other day , ionathan having a ruler in his hand offered to strike r. sale , and said , sirrah hold thy tongue , or i will make thee thou rogue ; rich. asked him if such words as these proceeded from a christian conversation , yea or nay ? but he said , sirrah , if thou wilt not hold thy tongue , i will put thee into this lake , there being by a dirty lake ; with that ionathan did thrust rich. violently from him , then rich. declared the woes of the living god against him , and all who were of the like profession with him ; then with another thrust ion. gave him , his hat fell off his head into the lake ; then richard going to take up his hat , ionathan struck at one of his legs , thinking thereby to have laid him along in the lake , but it was ordered he kept his feet , and when he was through the lake , he was made to stand still to be a witnesse for god and against him , it being from the lord cleared to him , that the fruit of his ungodly profession must farther be manifested ; so rich. standing on the other side of the lake as is said , the hypocrite ran for stones , and flang them into the lake to plash him , and with him came two or three boyes , who were hewing stones for him ; so he and the boys joined together , and were made brethren in iniquity , and set up laughters , and made a great hubub and stir , and plashed him so with the dirty lake water , that the fore part of his body was wet from the head to the feet ; but in all this time r. sale was made to stand still , and bade the people that saw his usage , take notice if any such actions as these ever proceeded from a christian conversation ; telling them , that they that were publicanes and harlots were neerer the kingdom of god then he ; then ionathan goldsons wife ran behind rich. sale , and took up clods of dirt , and flang them at his bare head , sometimes hitting him on the face ; insomuch that he was exceedingly besmeared with dirt ; all this while he was made to stand still not offering any violence : then in the sight of many people ionathan his wife did take up dunghill durt in her hands , daubing it upon his face and mouth , as if a man had been daubing a clay wall , so that his head , face , shoulders , and hands were all besmeared with her most barbarous usage of him , and in this condition he was moved to go thorow the streets , and up to the mayors shop , and informed him who they were that had used him so , and the cause for what they did it ; not that he desired any revenge on them , knowing his revenger liveth , but to try if he would be partial in respecting persons in judgement , and likewise in the city to lay open the truth of their ungodly profession ; then the mayor did appoint him to come the next day , when he and the rest of his council were met in the pentice ; so he came away , and declared down the streets in much power , and when he had cleared his conscience he went to a friends house , and in some measure made him clean , and then returned forth of the town to his own house . the next day as peter leigh mayor appointed him , he came to the pentice , and spake to the sword-bearer to go and acquaint the mayor , that according to his appointment the day before he was come , and ask him if i must come to him , the sword bearer brought him word again from the mayor , he must not come to him unlesse he had witnesses to swear , so r. sale staid in the outward pentice till the mayor came forth , and then said unto him , friend , i am come according to thy appointment , to wait for justice and judgment , but the mayor bade him either bring in his witnesses upon oath , or else he said he could do nothing ; this the mayor said though he himself were an eyewitness how he was used ; now this mayor must have witnesses to swear , or he cannot lawfully proceed to punish them that transgresseth the law ; then i would fain know by what law he hath acted , and leave it to any sober man to judge , when he hath judged and commanded soar and grievous punishments to be inflicted , when neither he hath convinced them of any law they have broken , neither any accused them , neither he himself examined them , nor never required any to swear against them , and yet tortured , imprisoned , and banished them , but now to do justice against any that hath evilly entreated , and shamefully abused the innocent , and harmless people of god , he cannot by no means unless witnesses be sworn , though as is said , he saw how shamefully he was used himself ; but the lord god liveth before whom he shall answer for these things , and true judgment shall pass against him , and none be required to swear , ( but to proceed ) the mayor went into the steeple house to a lecture sermon as they called it , the righteous spirit being grieved in rich sale , he was made to stay untill they had done their worship , and when the priest came forth he said , behold ye priests the fruits of your ministery , how that i had like to have been murdered in the streets by a professing man and his wife of your church : but wo to you that build up sion with blood , and ierusalem with iniquity , for the dreadful hand of the living god is stretched forth against you : then he was violently pulled down from the place where he stood , and halled away ; then as he went he informed the people how the mayor had appointed him to come for justice , but when he came was denyed of the same , because he would not bring people to swear ; therefore is justice perverted by him , and judgment turned backward , for instead of doing him justice , the mayor sent him into little ease , the hole in the rock , by two officers , but they seeing it could not be locked , but judged it would either bruise his face or limbs , they being not so cruel as some others , took him forth again , & put him into the city gaol , where he remained above 2 hours , & then came a constable with another man and took him forth of prison , and brought him into little ease again ; but they likewise found it such a cruell place , it could not be locked unless as they beleeved they must lame him , they only reared a block of wood to the door , and said they would go to the mayor , and inform him , that if he would have any put in there that was in mans stature , the place must be made bigger unless he would lame them , so in that place he was kept five hours ; and when he was let forth he was charged straitly to keep him forth of the city ; but the next day he came to the city again , notwithstanding all the threats of his enemies . vpon the 19th day of the 5. month 57. rich. iones was coming to a meeting of saints in chester city , and was by a constable taken up , and his horse taken from him , and he let go : then when the meeting was broken up he went to look after his horse , and with him went edmund ogden , the constable took them before the mayor and iohn ratcliff recorder ; who asked them many vain questions , but in the end committed them both to prison , where they were kept untill the next day in the evening , and then released . vpon the 4. day 7. month 57. richard scostrip coming to this city was moved to exhort people in the street to repentance , and was then taken up and brought before peter leigh mayor , who asked him from whence he came , he told him from yorkshire ; then the mayor asked him if he knew in whose presence he was , he told him yea , he was in the presence of the lord ; he said , i will teach you to know you are before a magistrate , and straitway sent him into little ease in the rock , where he was kept about two hours . then the next day rich. scostrip was moved to reprove sin in the gate , when he had said what he had given him to say , he went his way with an intention to depart out of the town , he being clear of the same , and was gone as far as the gate of the city , but was fetched again by a constable , and put into the house of correction , who gave the man that kept the house strait orders to keep him to hard labour , where he was kept part of four days , and then released , and not at all called before any magistrate , neither when he was committed to prison , nor when he was taken forth of prison : such are their laws in this city . upon the 28th . day of the 7th . month , 1657. i anthony hutchins did then send a true declaration of some of the innocent sufferings of the saints in chester , to peter leigh mayor , by the hands of iohn owen , the mayor sent him into the house of correction , and kept him two days . upon the seventeenth day of the eighth month , 1657. there was at peters steeplehouse in chester , a sermon , ( as it s usually called ) to the hearing of which many people did assemble themselves , and the more , in regard this was the day that they in the city made choice and elected new officers , as mayors , sheriffs , &c. and it being said to be a free place where any may come to hear , rich. sale came in amongst the rest , and stood as peaceably , and gave as good heed to what was there said , as any there did , and against what was spoken , did not utter a word ; yet notwithstanding a man came to him , and by violence pulled him forth , and put him into the house of correction , who at the end of three dayes was released by the command of richard minshal , who was newly elected mayor . now observe , for not going to their assemblies we are by them reproached , and accounted as hereticks , then if any of us go , and take that liberty which the true church allowed , 1 cor. 14. 20. 30 , 31 , 32. then are we cast into prison as breakers of the law , and disturbers of their ministers ; then will they say , cannot you come and be quiet , and take what you like , and let the rest alone ; and let our ministers alone and you need not be thus imprisoned ; and now richard sale came , as is said , and stood as civilly as any did , and neither spoke against their minister as they call him , nor any other , and yet ( as is said ) was not suffered to stay , not only so , but sent to prison . now whether these proceedings be lawful and honest , i leave it to the reader to judge . there hath been much more sufferings of the innocent people of god ( the saints ) in this city of westchester , which is not here mentioned , these being , sufficient to shew what fruits the proud , covetous , hireling-priests have brought forth in the same . and now i shall give you a true description of this little-ease , or hole in the rock , so often in this book spoken of , which peter leigh mayor hath made the executioner of his cruelty , madness and folly , against the innocent and harmless people of god . surely the wrath of man shall praise the ; the remainder of wrath shall thou restrain . it is a hole hewed into the rock , the bredth and cross from side to side , is 17. inches from the back to the inside of the great door , at the top , 7. inches ; at the shoulders 8. inches ▪ at the brest 9. inches and an half ; from the top to the bottom , one yeard and half ; now to take in the height of that as their malice puts them on , they have draw-boards which shoot over crosse into the two sides , to a yeard height , or thereabout . now let any sober-minded man in this nation judge if such inventions as these were ever invented by any that feared god , to torture their fellow-creatures in , for not putting off the hat , or speaking to a priest in the street sound and sober words , or for desiring to have the law shewed them they have broken , when they have endured much punishment , and have not known for what ; and instead of shewing them the law , themselves have broken the law in drawing their blood , and put them into this hole when they have done ; or for disturbing pipers with saying wel ; or for calling for justice when their faces have been bruised ; or for exhorting people to repentance ; or for reproving sin in the gate ; or for delivering a meek and sober letter ; or for desiring a priest when he hath done , to clear what he hath said by scripture ; or for complaining of a drunkard ; or for passing quietly through the streets to a meeting , to wait upon the lord ; all which things before mentioned , which this is a short relation of , hath been done by the command of peter leigh mayor of the city of chester , and suffered by the innocent people of of god in this little-ease , or hole in the rock ; to the truth of which , lest any should doubt , as they might do if they were not witnessed to by some , they being such unheard-of cruelties as never were acted by any who profess themselvs to be christian magistrates , nay , nor by the worst of heathen magistrates that ever i read of ; and i being an eye-witness to most of them as they were executed upon the innocent , shall be ready ( if called thereunto ) to answer to the truth of them , anthony hutchins . you that be magistrates in the city of chester , who hath thus acted with prejudice against the people of god , and servants of god , you have turned your sword backwards against the just , and ye have not been a praise to them that do well , but your fruits and actions have been a shame to men that four god , & to modesty , & them that own true justice and equity ; you make men offenders for words , and you persecute them that reprove sin in the gate , and they is made a prey upon by you ; you have provided a torturing place , a squeezing pressing place , for such as declare truth amongst you ; you are become rebels against the truth ; truth is fallen in the streets , and equity cannot enter , the door to that is shut ; ye become abominable amongst men , your doings the lord hath taken notice of : ye are boisterous and perverse , yea , envious in the persecution of the lords servants , and the lords presence hath been amongst them in all their sufferings , yea in the greatest of your cruelty : can you be proud , and boast when you have done , that you would have all to see your peevishness , the beholders by , that ye may be upon record brought . doth not your fruits and actions before mentioned , dishonor the place of a magistrate ? we number not the just with the wicked , nor the godly with the profane , but put a difference . what have you gotten by all your actions ? but shewed forth your spirits , whereby they are tryed not to be the spirit of christ nor the apostles , who saith , love your enemies , but you persecute your friends ; the lord forgive your persecutions , persecutors were ever blind , you have manifested the end of your religion in this the day of the lord , and the fruits of your teachers , and the end of your profession , and the order and government of your church and ministry , as before-mentioned declares , besides all the abuses the people of god ( the saints ) have had in their meetings , which was never rebuked by the magistrates . george fox . upon the 28. day of the 6th . month , 1657. i sent a copy of all these things before-written , save only some which have been acted against the innocent since , and likewise some things which were acted before , which was not then in remembrance , which is added in this to peter leigh mayor of chester city . the direction that i writ in the beginning , was to this effect , that if he , or any other who was therein concerned , could object against the truth of any thing therein written , they might do it before i went on with what i intended , wch intent of mine was to print the book , though at that time i denied to certifie them so much ; but the bearer thereof peter i eigh mayor sent into little-ease in the rock , but i heard nothing from them until the eighth day of the 7. month , and then the mayor sent for me up to the pentice by two constables , and when i came in before them , i found peter leigh , mayor ; john ratliffe , recorder ; edward bradshaw , justice of peace , the two sheriffs , and many more then present ; the mayor asked me if i had seen that book , it lying before them , which was the same i sent him , as aforesaid ; i said i had . he asked me if i wrote that name at the latter end thereof , which was my own name . i said i did not ; but i told him i had gotten it written fair over after one that i had writ . then he said , do you own it ? i said i did . he asked me if i read it over . i said i had . then he gave me many threatning words . then i asked them whether committed the greater evil , they that act cruelty , or they that write down cruelty when acted by another ? the recorder said , who must judge of that ? i said , let that of god in your own consciences judge whether committeth the greater offence . the recorder said , many a one hath had their ears nailed to the pillory for a lesse offence . i said , if he deserved to have his ears nailed to the pillory that writ these things down , what did they deserve that acted them ? then they gave me threatning words . i told them i desired no favor from them , but that i might have fair plea in the face of a court ; and if i had transgressed the law , i was willing to suffer by it . likewise i told them , i judged it not equal they themselves should be judges in their own cause . one of them said they would not , twelve men should judge it ; but the recorder said twenty four men should judge it . then the mayor said i was a railing fellow . i turned to the people , and asked if any of them heard me rail since i came , he said i did in the book . i told him if i should say such words to them as paul said to elimus , they then would say i railed , though truth might be written , and names and titles might be given to men answerable to their actions , as paul said to elimus , whose name was elimus , yet paul called him a child of the devil , and an enemy to all righteousnesse ; but i said , i had used no such words to them . the recorder said paul might say , so to elimus , who was a sorcerer i said all the priests in england which preach for hire , and divine for money , are sorcerers , for thereby the right ways of the lord comes to be perverted . the recorder said i must not judge them : i said , their practice judged them . then i charged them concerning their hard usuage of my friends in that little-ease , or hole in the rock : and asked them , where they ever read of such a prison as that wch bruised mens bodies in such a cruel manner , & told them the law hath so much respect to men ( though transgressors of the same ) as to provide large prisons to secure their bodies in , and not such holes as these to presse and bruise them in , or words to this effect . i told them i could see drunkards and swearers passe up and down the streets , but i heard of none of them that was put into that place . the mayor told me if i saw such things , i might come and inform him thereof , and then see if he did punish them : i said , so i might get the same reward which edward morgan got , who came and complained to thee of a man that was ill drunk , and had ill abused him too , and thou caused him to be put into little-ease , and suffered the drunkard and quarreller to passe unpunished . many more questions and answers passed betwixt us , which i omit to make mention of here ; but ( to be short ) they put me to this issue , either to put in sureties to appear before them the next quarter sessions holden for , and in the city , or to go to prison ; but to put in sureties i refused , knowing my self to be clear from the breach of any law , and they themselves to be guilty , according as it 's written in the foregoing relation : so into the common gaol for the city i was brought upon the eighth day of the seventh month , 1657. i demanded a copy of my mittimus , and used all the means i could , which stood in my freedom , but could get none , though the recorder said i should have one . so when i had been in prison about four weeks , the general sessions at this city for the county was holden ; so my body was by a habeus corpus removed out of the city goul to answer the law before the judges for the county , and before them i was brought upon the nineth day of the eighth month , after i had lain in prison ( as is said ) 3● . days : so coming before the judges , as is said , they demanded of the recorder the causes of my imprisonment ; so the mittimus by which i suffered , was read in the court ; the substance contained therein , was , that i had writ a book of libels , wherein i reproached peter leigh esq ( for so it was written ) and other magistrates and ministers in the city of chester . to which i make this short answer , libels are things which are scattered , and not owned , which are full of lyes and scoffs , and their whole intention is to reproach and revile them they are directed against ; now so far as i know , things written and scattered upon this account , are libels : now this i sent to peter leigh mayor , cannot have any colour to be called a libel , for i writ my name to it when i sent it , and likewise i had not fea●●●red any of them at all , when i sent that to him , i owned it before them all , as is said in my examination , i put them to it to disprove any thing i had written , if they could , which was the ground i sent it to them for , that if they would object against it , they might , before i went on with what i now have accomplished , but they did not convince me of any thing i had written , to be false , neither could they ; besides my intent therein was neither to reproach nor revile them , or any one of them ; for i writ nothing therein but the truth , and the truth never reproached or reviled any man ; for if any act those things that are not just , and of a good report , or hath used violence , or acted cruelty against any man , and the truth of these things be written down , and published abroad , and they who have thus acted , come thereby to be reproached , he that writes down the truth brings not the reproach , but he that doth the thing which is not right , brings the reproach upon himself . but to proceed , my mittimus being read , the judge asked the recorder if he could prove against me any matter of fact ; he said , a deal , but not any thing which could prove any such a thing against me as matter of fact . the judge spake a great deal to shew him wherein i was wronged , and then did release me , and set me free : so when i was cleared , before i went from the bar i spoke to the recorder in the hearing of the judges and the whole court , these words , viz. i would have the recorder before you all ( if he can ) to disprove any one thing i have written ; but before them all ( as is said ) he was silent , and could not : so to the whole court it plainly appeared i was wrongfully imprisoned . righteousness exalteth a nation , but sin is a reproach to any people . anthony hutchins . a relation of the sufferings of friends in cheshire , because that for con science-sake they could not pay tythes and other things ; and where any thing hath been returned back , is mentioned , as i have bad knowledge . great budworth parish , ephraim elcock priest . thomas buckley for tythes of the value of 12. s. had a horse taken from him for the use of the said priest , worth 4. l. as the men of the world judged . george veakin for the value of 4. d. ob . which he claimed for smoke-penny , and easter reckoning , had one brass pot taken from him worth 8. s. and likewise the said geo. veakin for the value of 6. d. which they demanded for two years payment to their priest , according as they in their wills had sessed him , tool from him work-tools ( being a wheel-wright by trade ) worth 7. s. runkorn parish , william finmore priest . henry burtonwood for tythe of the value of 5. s. had taken from him one cow worth 2. l. 13. s. 4. d. for the use of the said priest abovesaid . and at another time henry burtonwood for tythe-corn of the value of 2. l. 1 s. 1. d. had taken from him 〈◊〉 cows and one heiser stirk , which were sold for about 7. l. for the use of priest finmore abovesaid . john burtonwood for tythe wool and lamb of the value of 8. s. 3. d. had taken from him two yong beasts , which they sold for 1. l. 5. s. thomas boulton , for tythe-corn of the value of 13. s. had taken from him corn worth five pound , for the use of henry brooks . sisly cleaton had taken from her one warming-pan worth 6. s. for tythe-flax , and she had none , being sued at law , and cast by a false oath for the use of coll. brook . widow royle for tythe-corn of the value 1. l. 3. s. had taken from her one cow worth 3. l. 10. s. for the use of coll. hen. brooks . and likewise taken from her one load of beans , nothing being demanded ; and likewise she had one bed hilling taken for tythe too , for coll. brook . frodsam parish . widow millner for tythe-corn of the value of 2. l. 10. s. had taken from her one mare and one cow , worth 7. l. 10. s. & likewise for tythe-oats of the value of 11. s. had taken from her one colt worth 2. l. besides she lay in prison 7. weeks for the same thing , for the use of earl rivers . thomas hill for tythe-corn of the value of 1. l 10. s. and for which he suffered 14. weeks imprisonment had taken from him five load of wheat out of his field worth five pound for the use of earl rivers . james brown for tythe-corn of the value of 1. l. 10. s. had goods taken from him worth 5. l. 13. s. 4. d. by valuation , for the use of earl rivers . william sarret for tythe-corn of the value of 1. l. 6. s. 8. d. had goods taken from him worth 5. l. 10. s. besides the said william sarret was imprisoned for the same thing seven weeks . james brown for tythe of the value of 13 s. 4. d. according unto their own valuation , had taken from him one yoke of oxen worth 7. l. wilinslow parish . iohn brereton priest . thomas ianney for tythe-corn of the value of 7. s. 6. d. had taken from him one mare , out of which they took trebble damage , and returned the remainder back for the priest abovesaid . thomas janney for tythe-corn of the value of 16 s. 6 d. had taken from him for the said priest , two young cows better worth then 6. l. thomas ianney again for tythe-corn of the value of 1 l 8. s. valued by the abovesaid priests servants , had taken from him by justice writs one yong horse worth 4 l which makes up his three years suffering ; and now for this year 1657. the priest hath gotten an order for trebble damage from two justices , by whose writs all hath been done abovesaid against tho. ianney . thomas pots for tythe-corn valued by the abovesaid priests servants to 1. l. 6. s. 8 d. had taken from him by justice writs two heifers which they sold for 3. l. 10 s. john worthington for tythe-corn of the value of 3. l. 6. s. had taken from him by justice writs , one mare , and one young horse , which were thought to be worth 12. l. for the use of the said priest . richard burgges for tythe-corn of the value of 19. s. by the priests servants , had taken from him by justice-writs , two kine worth 5 l. richard burgges for tythe-corn valued by the priests servants to 16. s. had taken from him one yong heifer worth 2 l. 6 s. 8 d. lawrence pearson for tythe of the value of 8 s. had taken from him one horse worth 3 l. anne ianney of handford , for tythe of the value of 13 s. had taken from her one cow and one heifer , which were thought to be worth 6. l. taken by one robert finy a constable , who denyed to shew any order from any in authority to do the same ; most of this crueity hath been done by writs from two justices , viz. thomas standley , and thomas brereton , being servants to this priests lusts . mobberley parish , robert barlow priest . thomas heald for tythe-corn of the value of 14 s. 6d . valued by the priests man , had taken from him one heifer , which was thought to be worth 1 l. 13 s. 4. d. hugh strettle for tythe-corn of the value of 11 s. 6 d. had taken from him by two justice writs , two sacks of oats worth 1 l. 8 s. and the constable of the town being troubled at it , asked the priest how he took so much , seeing he professed not to take trebble damage of any : the priest answered , that it cost him so much in justices dinners , and their men , and for warrants , and for a judgement : so this scripture is fulfilled , the heads judge for reward , and the priests teach for hire , and the prophets thereof divine for money , yet will lean upon the lord . and so this is the measure the people of god receive of both magistrates , priests , and their people , until the lord arise and plead the cause of the innocent against him that is too mighty for him . clarks wages , and repair of steeplehouses . thomas buckley had taken from him a brass pot worth 10. s. because he could not pay 7 s. 2 d. to the repair of a steeple-house . thomas buckley had taken from him a 11. measures of oats worth 1 l. 2 s. 8 d. because he could not for conscience sake pay the clarks , and to the repairing of the steeplehouse , being their demand , was 17 s. at peever . henry burtonwood had taken from him goods worth 5 s. because he could not pay 2 s. to the repair of the steeple-house at runkorn . henry burttonwood likewise at another time had goods taken from him being four pewter-dishes , because he could not pay 2 s 6 d. to the repaire of the abovesaid steeple-house . elli● boulton had taken from her four pewter-dishes , and a pewter bowle , and one pot , and one candlestick , worth the sum of 1 l. 3 s. because she could not pay 3 s. for the repair of the steeplehouse at runkorn . widow royle had taken from her one brass pan , and one pot , and a dripping-pan , worth 2 l. 10 s. because she could not pay to repair the steeplehouse at runkorn . james brown had taken from him one double flaggon , and a plow-chain worth 6 s because he could not pay 2 s. for the repair of the steeplehouse at frodsham . thomas hill had taken from him one pot worth 16 s. because he could not pay 2 s. for the repair of a steeplehouse at frodsham : and likewise at another time taken from him one pot worth 6 s. because he could not pay 1 s. for the repair of the steeplehouse abovesaid . william sarret had taken from him one pot worth 12 s. because he could not pay 2 s. 6 d. for the repair of the steeplehouse at frodsham . iohn burtonwood had taken from him one skellet worth 5 s. because he could not pay 2 s. for the repair of a steeplehouse . thomas ianney had taken from him one pewter dish which cost 5 s. because he could not pay 6 d. to the repair of an idols temple at wilinslow . thomas janney because he could not pay to the repair of a bell , and repair of a steeplehouse , had taken from him four joynt-stools worth 6 s. 8 d. thomas pots had taken from him one brass pot and a skimmer worth 10 s. although he was free to pay all they demanded of him but 2 d. thomas another time had taken from him one coat , which they sold for 1 l. because he could not pay 6 s 9 d. to the repair of the steeplehouse at willinslow . john worthington had taken from him by justice vvrits , one brass pan , and two pewter dishes worth 1 l. because he could not pay 7 s to the repair of the steeplehouse at willinslow . john worthington had taken from him one pair of cart vvheels bound with iron , because he could not pay 12 s. to the repair of a steeplehouse at wilinslow . richard burges had taken from him one brass pan worth 17 s. because he could not pay 3 s. for the repair of a steeple-house at wilinslow . at another time richard burges had taken from him a gun which cost 10 s. because he could not pay 6 s. to repair the steeplehouse abovesaid . robert millner had taken from him three pewter dishes worth 7 s. because he could not pay 2 s. to the repair of the steeplehouse abovesaid at another time from robert millner one gun worth 9 s. because he could not pay 2 s. for the repair of the steeple-house . robert pearson and his son taken from them two pewter dishes worth 3 s. 4 d. because they could not pay 2 s 6 d. for the use abovesaid . james harrison had his coat taken from him because he could not pay 2 s. 8 d. which upon their account was due for another man to pay for the repair of the steeplehouse at vvilimslow . robert pearson and his son had taken from them one brass pan worth 12 s : because they could not pay 3 s : 4 d : to the use abovesaid : john falkener because he could not pay to the repair of the steeplehouse at vvilinslow , had goods taken from him worth 5 s : 2 d : for 1 s : 4 d : thom●● lieuzley had taken from him one pot worth 16 s : because he could not pay 6 s : to the repair of the steeple-house at runkorn : concerning swearing . thomas leuzley because he could not swear , had a cow taken from him worth 2 l : 10 s : besides , suffered six vveeks and five dayes imprisonment for the same thing : and likewise seven of these friends above mentioned , to wit , john vvorthington , thomas janney , thomas pots , richard burge● , robert millner , james harrison , edward alcock , suffered the spoyling of their goods to the value of a 11 l : 10 s : 8 d : for but passing to a meeting so far as their own vvarrant expressed , but two full miles distant from their habitations : and this was done by an order from two justices , edward hide , thomas standley , and it hath been often laid before the justices at several sessions ; but still they pervert justice : tho : burrowes in the parish of budworth , for tythe of the value of 1 l : 3 s : had taken from him one heifer worth 3 l : 10 s : so by their fruits you may know them , ( as christ said ) and their folly ( yea rather their abounding wickedness ) begins now to be made manifest unto all men , and the testimony of truth will shortly be fulfilled upon them , which hath been declared against them ; as a troop of robbers wait for a man , so a company of priests murther in the way by consent , hos. 6 : 9 : and they spoile mens goods , and punish mens persons , as men that are without mercy , which have never learned of the father , to be merciful as he is merciful , but are more cruel then the heathens , or any that went before them , so that as the lord hath said , they will become a shame , and a perpetual reproach unto all generations shortly . the end . the preface, being a summary account of the divers dispensations of god to men from the beginning of the world to that of our present age, by the ministry and testimony of his faithful servant george fox, as an introduction to the ensuing journal. penn, william, 1644-1718. 1694 approx. 166 kb of xml-encoded text transcribed from 25 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a54195 wing p1341 estc r220411 99831814 99831814 36281 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a54195) transcribed from: (early english books online ; image set 36281) images scanned from microfilm: (early english books, 1641-1700 ; 2052:15) the preface, being a summary account of the divers dispensations of god to men from the beginning of the world to that of our present age, by the ministry and testimony of his faithful servant george fox, as an introduction to the ensuing journal. penn, william, 1644-1718. fox, george, 1624-1691. [48] p. printed and sold by t. sowle, at the crooked billet in holly-well-lane, shoreditch, and near the meeting-house in white-hart-court in grace-church-street, [london : 1694] signed at end: vvilliam penn. caption title. imprint from colophon. signatures: a-m² . reproduction of the original in the friends house library, london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng fox, george, 1624-1691 -early works to 1800. quakers -early works to 1800. 2005-07 tcp assigned for keying and markup 2005-08 apex covantage keyed and coded from proquest page images 2005-09 john latta sampled and proofread 2005-09 john latta text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion the preface , being a summary account of the divers dispensations of god to men , from the beginning of the world to that of our present age , by the ministry and testimony of his faithful servant george for , as an introduction to the ensuing journal . divers have been the dispensations of god since the creation of the world unto the sons of men ; but the great end of all of them has been the renown of his own excellent name in the creation and restauration of man : man , the emblem of himself , as a god on earth and the glory of all his works . the world began with innocency : all was then good that the good god had made : and as he blessed the works of his hands , so their natures and harmony magnified him their creator . then the morning stars sang together for joy , and all parts of his works said amen to his law. not a jarr in the whole frame , but man in paradise , the beasts in the field , the fowl in the air , the fish in the sea , the lights in the heavens , the fruits of the earth ; yea the air , the earth , the water and fire worshipped , praised and exalted his power , wisdom and goodness . o holy sabbath , o holy day to the lord ! but this happy state lasted not long : for man , the crown and glory of the whole , being tempted to aspire above his place , unhappily yielded against command and duty , as well as interest and felicity ; and so fell below it , lost the divine image , the wisdom , power and purity he was made in . by which , being no longer fit for paradise , he was expelled that garden of god , his proper dwelling and residence , and was driven out , as a poor vagabond , from the presence of the lord , to wander in the earth , the habitation of beasts . yet god , that made him had pitty on him ; for he seeing he was deceived , and that it was not of malice , or an original presumption in him , but through the subtilty of the serpent , ( that had first fallen from his own state , and by the mediation of the woman , man 's own nature and companion , whom the serpent had first deluded ) in his infinite goodness and wisdom found out a way to repair the breach , recover the loss , and restore fallen man again by a nobler and more excellent adam , promised to be born of a woman ; that as by means of a woman the evil one had prevailed upon man , by a woman also he should come into the world , who would prevail against him and bruise his head , and deliver man from his power : and which , in a signal manner , by the dispensation of the son of god in the flesh , in the fullness of time , was personally and fully accomplished by him , and in him , as man's saviour and redeemer . but his power was not limitted , in the manifestation of it , to that time ; for both before and since his blessed manifestation in the flesh , he has been the light and life , the rock and strength of all that ever feared god : present with them in their temptations , followed them in their travels and afflictions , and supported and carried them through and over the difficulties that have attended them in their earthly pilgrimage . by this abel's heart excelled cains , and seth obtained the preheminence , and enoch walked with god. it was this that strove with the old world , and which they rebelled against , and which sanctified and instructed noah to salvation . but the outward dispensation that followed the benighted state of man , after his fall , especially among the patriarcks , was generally that of angels ; as the scriptures of the old testament do in many places express , as to abraham , jacob , &c. the next was that of the law by moses , which was also delivered by angels , as the apostle tells us . this dispensation was much outward , and suited to a low and servil state ; called therefore that of a school-master , to point out and prepare that people to look and long for the messiah , who would deliver them from the servitude of a ceremonious and imperfect dispensation , by knowing the realities of those misterious representations in themselves . in this time the law was written on stone , the temple built with hands attended with an outward priest-hood and external rites , and ceremonies , that were shadows of the good things that were to come , and were only to serve till the seed came , or the more excellent and general manifestation of christ , to whom was the promise , and to all men only in him , in whom it was yea and amen ; even life from death , immortality and eternal life . this the prophets foresaw , and comforted the believing jews in the certainty of it ; which was the top of the mosaical dispensation , and which ended in john's ministery , the forerunner of the messiah , as john's was finished in him , the fullness of all . and god , that at sundry times and in divers manners had spoken to the fathers by his servants the prophets , spoak then by his son christ jesus , who is heir of all things ; being the gospel-day , which is the dispensation of sonship : bringing in thereby a nearer testament and a better hope ; even the beginning of the glory of the latter days , and of the restitution of all things ; yea , the restoration of the kingdom unto israel . now the spirit , that was more sparingly communicated in former dispensations , began to be poured forth upon all flesh , according to the prophet joel , and the light that shined in darkness , or but dimly before , the most gracious god caused to shine out of darkness , and the day-star began to arise in the hearts of believers , giving unto them the knowledge of god in the face ( or appearance ) of his son christ jesus . now the poor in spirit , the meek , the true mourners , the hungry and thirsty after righteousness , the peace-makers , the pure in heart , the merciful and the persecuted , came more especially in remembrance before the lord , and were sought out and blessed by israel's true shepherd . old jerusalem with her children grew out of date , and the new jerusalem into request , the mother of the sons of the gospel-day . wherefore no more at old jerusalem , nor at the mountain of samaria , will god be worshipped above other places ; for , behold , he is declared and preached a spirit , and he will be known as such , and worshipped in the spirit and in the truth . he will come nearer then of old time , and he will write his law in the heart , and put his fear and spirit in the inward parts , according to his promise . then signs , types and shadows flew away , the day having discovered their insufficiency in not reaching to the inside of the cup , to the cleansing of the conscience ; and all elementary services were expired in and and by him that is the substance of all . and to this great and blessed end of the dispensation of the son of god , did the apostles testifie , whom he had chosen and anointed by his spirit , to turn the jews from their prejudice and superstition , and the gentiles from their vanity and idolatry , to christ's light and spirit that shined in them ; that they might be quickned from the sins and trespasses in which they were dead , to serve the living god in the newness of the spirit of life , and walk as children of the light , and of the day , even the day of holiness : for such put on christ , the light of the world , and make no more provision for the flesh , to fulfil the lusts thereof . so that the light , spirit and grace that comes by christ , and appears in man , was what the apostles ministred from , and turned peoples minds unto , and in which they gathered and built up the churches of christ in their day . for which cause they advised them not to quench the spirit , but wait for the spirit , and speak by the spirit , and pray by the spirit , and walk in the spirit too , as that which approved them the truly begotten children of god ; born , not of flesh and blood , or of the will of man , but of the will of god ; by doing his will , and denying their own ; by drinking of christ's cup , and being baptized with his baptism of self-denial : the way and path that all the heirs of life have trod to blessedness . but alas ! even in the apostles days , ( those bright stars of the first magnitude of the gospel light ) some clouds ( foretelling an eclipse of this primitive glory ) began to appear , and several of them gave early caution of it to the christians of their time ; that even then there was , and yet would be more and more , a falling away from the power of godliness and the purity of that spiritual dispensation , by such as sought to make a fair shew in the flesh , but with whom the offence of the cross ceased : yet with this comfortable conclusion , that they saw beyond it a more glorious time than ever , to the true church . their sight was true , and what they foretold to the churches , gathered by them in the name and power of jesus , came so to pass : for christians degenerated a-pace into outsides , as days and meats , and divers other cerimonies . and which was worse , they fell into strife and contention about them , separating one from another , then envying , and , as they had power , persecuting one another , to the shame and scandal of their common christianity , and grievous stumbling and offence of the heathen , among whom the lord had so long and so marvellously preserved them . and having got at last the worldly power into their hands , by kings and emperors embracing the christian profession , they changed what they could , the kingdom of christ , which is not of this world , into a worldly kingdom ; or at least stiled the worldly kingdom that was in their hands the kingdom of christ , and so they became worldly , and not true christians . then humane inventions and novelties , both in doctrine and worship , crowded fast into the church ; a door being opened thereunto by the grossness and carnality that appeared then among the generality of christians ; who had long since left the guidance of god's meek and heavenly spirit , and given themselves up to superstition , will-worship , and voluntary humility . and as superstition is blind , so it is heady and furious ; for all must stoop to its blind and boundless zeal or perish by it : in the name of the spirit , persecuting the very appearance of the spirit of god in others , and opposing that in them which they resisted in themselves , viz. the light , grace and spirit of the lord jesus christ ; but always under the notion of innovation , heresie , schism , or some such plausible name . though christianity allows of no name or pretence whatever for persecuting of any man for matters of meer religion ; religion being in its very nature , meek , gentle and forbearing ; and consists of faith , hope and charity , which no persecutor can have , whilst he remains a persecutor ; in that a man cannot believe well , or hope well , or have a charitable or tender regard to another , whilst he would violate his mind or persecute his body for matters of faith or worship towards his god. thus the false church sprang up , and mounted the chair . but though she lost her nature , she would keep her good name of the lambs-bride , the true church and mother of the faithful ; constraining all to receive her mark , either in their forehead or righthand , publickly or privately : but indeed and in truth she was mystery babylon , the mother of harlots : mother of those that with all their show and outside of religion , were adulterated and gone from the spirit , nature and life of christ , and grown vain , worldly , ambitious , covetous , cruel , &c. which are the fruits of the flesh and not of the spirit . now it was that the true church fled into the wilderness , that is , from superstition and violence , to a retired , solitary and lonely state ; hidden and as it were out of sight of men , though not out of the world : which shows that her wonted visibility was not essential to the being of a true church in the judgment of the holy ghost ; she being as true a church in the wilderness , though not as visible and lustrious , as when she was in her former splendor of profession . in this state many attempts she made to return , but the waters were yet too high , and her way blocked up , and many of her excellent children in several nations and centuries fell by the cruelty of superstition , because they would not fall from their faithfulness to the truth . the last age did set some steps towards it , both as to doctrine , worship and practice . but practice quickly failed , for wickedness flowed in a little time , as well among the professors of the reformation as those they reformed from ; so that by the fruits of conversation they were not to be distinguished . and the children of the reformers , if not the reformers themselves , betook themselves very early to earthly policy and power to uphold and carry on their reformation that had been begun with spiritual weapons ; which i have often thought , has been one of the greatest reasons the reformation made no better progress , as to the life and soul of religion : for whilst the reformers were lowly and spiritually minded , and trusted in god , and lookt to him , and lived in his fear , and consulted not with flesh and blood , nor sought deliverance in their own way , there were daily added to the church such as , one might reasonably say , should be saved . for they were not so careful to be safe from persecution as to be faithful under it . being more concerned to spread the truth by their faith and patience in tribulation , than to get the worldly power out of their hands that inflicted their sufferings upon them ; and it will be well if the lord suffer them not to fall by the very same way they took to stand . in doctrine they were in some things short , in other things , to avoid one extream they run into another : and for worship , there was for the generality , more of man than god. they owned the spirit , inspiration and revelation indeed , and grounded their seperation and reformation upon the sense and understanding they received from it , in the reading of the scriptures of truth ; and this was their plea , the scripture was the text , the spirit the interpreter , and that to every one for himself . but yet there was too much of humane invention , tradition and art that remained both in praying and preaching , and of worldly authority and worldly greatness in their ministers , especially in this kingdom , sweden , denmark and some parts of germany . god was therefore pleased among us , to shift from vessel to vessel : and the next remove humbled the ministry , so that they were more strict in preaching , devout in praying , and zealous for keeping the lords-day , and catechising of children and servants , and repeating at home in their families what they had heard in publick . but even as these grew into power , they were not only for whipping some out , but others into the temple : and they appeared rigid in their spirits , rather than severe in their lives , and more for a party then for piety : which brought forth another people , that were yet more retired and select . they would not communicate at large , or in common with others ; but formed churches among themselves of such as could give some account of their conversion , at least , of very promising experiences of the work of god's grace upon their hearts , and under mutual agrements and covenants of fellowship they kept together . these people were somewhat of a softer temper , and seemed to recommend religion by the charms of its love , mercy and goodness rather than by the terrours of its judgments and punishment ; by which the former party would have terrified people into religion . they also allowed greater liberty to prophecy than those before them ; for they admitted any member to speak or pray , as well as their pastor ( whom they always chose , and not the civil magistrate ) . if such found any thing pressing upon them to either duty , even without the distinction of clergy or laity ; persons of any trade , be it never so low and mechanical . but alas ! even these people suffered great loss : for tasting of worldly empire , and the favour of princes , and the gain that ensued , they degenerated but too much . for though they had cryed down national churches and ministry and maintenance too , some of them , when it was their own turn to be tryed , fell under the weight of worldly honour and advantage , got into profitable parsonages too much , and outlived and contradicted their own principles : and , which was yet worse , turned some of them absolute persecutors of other men for god's sake , that but so lately came themselves out of the furnace , which drove many a step farther , and that was into the water . another baptism , as believing they were not scripturally baptised ; and hoping to find that presence and power of god in submitting to that ordinance , which they desired and wanted . these people made also profession of neglecting , if not renouncing and censuring , not only the necessity but use of all human learning as to the ministry ; and all other qualifications to it besides the helps and gifts of the spirit of god , and those natural and common to men ; and for a time they seemed like john of old , a burning and a shining light , to other societies . they were very diligent , plain and serious , strong in scripture , and bold in profession , bearing much reproach and contradiction : but that which others fell by , proved their hurt . for worldly power spoiled them too ; who had enough of it to try them what they would do if they had more ; and they rested also too much upon their watry dispensation , instead of passing on more fully to the fire and holy ghost , which was his baptism , who came with a fan in his hand , that he might throughly ( and not in part only ) purge his floor , and take away the dross and the tin of his people and make a man finer than gold. withall , they grew high , rough and self-righteous , opposing further attainment ; too much forgetting the day of their infancy and littleness , which gave them something of a real beauty ; in so much that many left them and all visible churches and societies , and wandred up and down , as sheep without a shepherd , and as doves without their mates ; seeking their beloved but could not find him , as their souls desired to know him ; whom their souls loved above their chiefest joy. these people were called seekers by some , and the family of love by others ; because , as they came to the knowledge of one another , they sometimes met together , not formally to pray or preach , at appointed times or places , in their own wills , as in times past they were accustomed to do ; but waited together in silence , and as any thing rose in any one of their minds that they thought savoured of a divine spring , so they sometimes spoke . but so it was that some of them not keeping in humility and in the fear of god , after the abundance of revelation , were exalted above measure , and for want of staying their minds in an humble dependance upon him that opened their understandings to see great things in his law ; they run out in their own imaginations , and mixing them with those divine openings , brought forth a monstrous birth ; to the scandal of those that feared god , and waited daily in the temple , not made with hands , for the consolation of israel ; the jew inward , and circumcision in spirit . this people obtained the name of ranters from their extravagant discourses and practices . for they interpreted christ's fullfilling of the law for us , to be a discharging of us from any obligation and duty the law required , instead of the condemnation of the law for sins past , upon faith and repentance , and that now it was no sin to do that which before it was a sin to commit ; the slavish fear of the law being taken off by christ , and all things good that man did , if he did but do them with the mind and perswasion that it was so . insomuch that divers fell into gross and enormous practices ; pretending in excuse thereof that they could , without evil , commit the same act which was sin in another to do ; thereby distinguishing between the action and the evil of it , by the direction of the mind and intention in the doing of it . which was to make sin super-abound by the aboundings of grace , and to turn from the grace of god into wantonness , a securer way of sinning than before : as if christ came not to take away sin , but that we might sin more freely at his cost , and with less danger to our selves . i say , this ensnared divers , and brought them to an utter and lamentable loss as to their eternal state ; and they grew very troublesome to the better sort of people , and furnished the looser with an occasion to prophane . it was about that very same time , as you may see in the ensuing annales , that the eternal , wise , and good god was pleased , in his infinite love , to honour and visit this benighted and bewildred nation with his glorious day-spring from on high ; yea with a most sure and certain sound of the word of light and life , through the testimony of a chosen vessel , to an effectual and blessed purpose , can many thousands say , glory be to the name of the lord for ever . for as it reached the conscience and broak the heart , and brought many to a sense and search , so what people had been vainly seeking without , with much pains and cost , they by this ministry found within ; where it was they wanted what they sought for , viz. the right way to peace with god. for they were directed to the light of jesus christ within them , as the seed and leven of the kingdom of god ; near all , because in all , and god's talent to all. a faithful and true witness and just monitor in every bosom . the gift and grace of god to life and salvation that appears to all , though few regard it . this , the traditional christian , conceited of himself , and strong in his own will and righteousness , and overcome with blind zeal and passion , either dispised as a low and common thing , or opposed as a novelty , under many hard names and opprobrious terms ; denying , in his ignorant and angry mind , any fresh manifestation of god's power and spirit in man in these days , though never more needed to make true christians : not unlike those jews of old that rejected the son of god at the very same time that they blindly professed to wait for the messiah to come ; because , alas , he appeared not among them according to their carnal mind and expectation . this brought forth many abusive books , which filled the greater sort with envy , and lesser with rage , and made the way and progress of this blessed testimony straight and narrow indeed to those that received it . however , god owned his own work , and this testimony did effectually reach , gather , comfort and establish the weary and heavy leaden , the hungry and thirsty , the poor and needy , the mournful and sick of many maladys , that had spent all upon phisitians of no value , and waited for relief from heaven ; help only from above : seeing upon a serious tryal of all things , nothing else would do but christ himself , the light of his countenance , a touch of his garment and help from his hand , who cured the poor womans issue , raised the centurions servant , the widows son , the rulers daughter , and peter's mother , and like her , they no sooner felt his power and efficacy upon their souls ; but they gave up to obey him in a testimony to his power , and with resigned wills and faithful hearts , through all mockings , contradictions , beatings , prisons , and many other jeopardies that attended them for his blessed name sake . and truly , they were very many and very great ; so that in all humane probability they must have been swallowed up quick of the proud and bosterous waves that swelled and beat against them ; but that the god of all their tender mercies was with them in his glorious authority , so that the hills often fled and the mountains melted before the power that filled them ; working mightily for them as well as in them , one ever following the other . by which they saw plainly , to their exceeding great confirmation and comfort , that all things were possible with him with whom they had to do . and that the more that which god required seemed to cross man's wisdom , and expose them to man's wrath , the more god appeared to help and carry them through all to his glory : insomuch that if ever any people could say in truth , thou art our sun and our shield , our rock and sanctuary , and by thee we have leaped over a wall , and by thee we have run through a troop , and by thee we have put the armies of the aliens to flight , these people had right to say it . and as god had delivered their souls of the warisom burthens of sin and vanity , and enriched their poverty of spirit , and satisfied their great hungar and thirst after eternal righteousness , and filled them with the good things of his own house , and made them stewards of his manifold gifts ; so they went forth to all quarters of these nations , to declare to the inhabitants thereof , what god had done for them ; what they had found , and where and how they had found it ; viz. the way to peace with god : inviting them to come and see and taste , for themselves , the truth of what they declared unto them . and as their testimony was to the principle of god in man , the precious pearl and leven of the kingdom , as the only blessed means appointed of god to quicken , convince and sanctifie man ; so they opened to them what it was in it self , and what it was given to them for : how they might know it from their own spirit , and that of the subtil appearance of the evil one ; and what it would do for all those whose minds are turned off from the vanity of the world and its lifeless ways and teachers , and ad-hear to this blessed light in themselves , which discovers and condemns sin in all its appearances , and shows how to overcome it , if minded and obeyed in its holy manifestations and convictions : giving power to such to avoid and resist those things that do not please god , and to grow strong in love , faith , and good works : that so man , whom sin hath made as a wilderness , over-run with briers and thorns , might become as the garden of god , cultivated by his divine power , and replenisht with the most virtuous and beautiful plants of god's own right hand planting , to his eternal praise . but these experimental preachers of glad tydings of god's truth and kingdom could not run when they list , or pray or preach when they pleased , but as the christ their redeemer prepared and moved them by his own blessed spirit , for which they waited in their services and meetings , and spoak as that gave them utterance , and which was as those having authority , and not like the dreaming , dry and formal pharisees . and so it plainly appeared to the serious minded , whose spiritual eye the lord jesus had in any measure opened ; so that to one was given the word of exhortation , to another the word of reproof , to another the word of consolation , and all by the same spirit and in the good order thereof , to the convincing and edifying of many . and truly , they waxed strong and bold through faithfulness ; and by the power and spirit of the lord jesus became very fruitful ; thousands , in a short time , being turned to the truth through their testimony in ministry and sufferings , insomuch as in most counties , and many of the considerable towns of england , meetings were settled , and daily there were added such as should be saved . for they were diligent to plant and to water , and the lord blessed their labours with an exceeding great increase ; notwithstanding all the opposition made to their blessed progress , by false rumors , calumnies and bitter persecutions ; not only from the powers of the earth , but from every one that listed to injure and abuse them : so that they seemed indeed to be as poor sheep appointed to the slaughter , and as a people killed all the day long . it were fitter for a volumn than a preface , but so much as to repeat the contents of their cruel sufferings from professors as well as from prophaine , and from magistrates as well as the rabble , that it may well be said of this abused and despised people , they went forth weeping and sowed in tears , bearing testimony to the precious seed , the seed of the kingdom , which stands not in words , the finest the highest that man's wit can use , but in power ; the power of christ jesus , to whom god the father hath given all power in heaven and in earth , that he might rule angels above , and men below ; who impowred them , as their work witnesseth , by the many that were turned through their ministry from darkness to the light , and out of the broad into the narrow way , bringing people to a weighty , serious and god-like conversation ; the practice of that doctrine which they taught . and as without this secret divine power there is no quickning and regenerating of dead souls , so the want of this generating and begetting power and life , is the cause of the little fruit that the many ministrys that have been , and are in the world bring forth . o that both ministers and people were sensible of this ! my soul is often troubled for them , and sorrow and mourning compass me about for their sakes . o! that they were wise , o! that they would consider , and lay to heart the things that truly and substantially make for their lasting peace . two things are to be briefly toucht upon , the doctrine they taught , and the example they lead among all people . i have already toucht upon their fundamental principle , which is as the corner stone of their fabrick : and to speak eminently and properly , their characteristick , or main distinguishing point or principle , viz. the light of christ within , as god's gift for man's salvation . this i say , is as the root of the goodly tree of doctrines that grew and branched out from it , which i shall now mention in their natural and experimental order . first , repentance from dead works to serve the living god. which comprehends three operations . first , a sight of sin. secondly , a sense and godly sorrow for it . thirdly , an amendment for the time to come . this was the repentance they preached and pressed , and a natural result from the principle they turned all people unto . for of light came sight ; and of sight came sense and sorrow ; and of sense and sorrow , came amentment of life : which doctrine of repentance leads to justification ; that is , forgiveness of the sins that are past through christ the alone propitiation and the sanctification or purgation of the soul from the defiling nature and habits of sin present ; which is justification in the compleat sense of that word ; comprehending both justification from the guilt of the sins that are past , as if they had never been commited , through the love and mercy of god in christ jesus ; and the creatures being made inwardly just through the cleansing and sanctifying power and spirit of christ revealed in the soul ; which is commonly called sanctification . from hence sprang a second doctrine they were led to declare , as the mark of the price of the high calling of all true christians , viz. perfection from sin , according to the scriptures of truth , which testifie it to be the end of christ's coming and the nature of his kingdom , and for which his spirit was given . but they never held a perfection in wisdom and glory in this life , or from natural infirmities or death , as some have with a weak or ill mind , imagined and insinuated against them . this they called a redeemed state , regeneration , or the new-birth : teaching every where , according to their foundation , that without this work were known , there was no inheriting the kingdom of god. third , to an acknowledgment of eternal rewards and punishment , as they have good reason ; for else of all people , certainly they must be the most miserable : who for about forty years , have been exceeding great sufferers for their profession , and in some cases , treated worse then the worst of men ; yea , as the refuge and off-scowering of all things . this was the purport of their doctrine and ministry ; which , for the most part , is what other professors of christianity pretend to hold in words and forms , but not in the power of godliness ; that has been long lost by mens departing from that principle and seed of life , that is in man and which man has not regarded , but lost the sense of ; and in and by which he can only be quickned in his mind to serve the living god in newness of life . for as the life of religion was lost , and the generality lived and worshipped god after their own wills , and not after the will of god , nor the mind of christ , which stood in the works and fruits of the holy spirit ; so that which they prest , was not notion but experience , no formality but godliness ; as being sensible in themselves , through the work of god's righteous judgments , that without holiness no man should ever see the lord with comfort . besides these doctrines , and out of them , as the larger branches , there sprang forth several particular doctrines , that did exemplifie and further explain the truth and efficacy of the general doctrine before observed , in their lives and examples . as , i. communion and loving one another . this is a noted mark in the mouth of all sorts of people concerning them . they will meet , they will help and stick one to another . whence it is common to hear some say , look how the quakers love and take care of one another . others less moderate will say , the quakers love none but themselves , and if loving one another and having an intimate communion in religion , and constant care to meet to worship god and help one another , be any mark of primitive christianity , they had it , blessed be the lord , in an ample manner . ii. to love enemies : this they both taught and practised : for they did not only refuse to be revenged for injuries done them , and condemned it as of an unchristian spirit , but they did freely forgive , yea , help and relieve those that had been cruel to them , when it was in their power to have been even with them ; of which many and singular instances might be given : endeavouring , through patience , to overcome all injustice and oppression , and preaching this doctrine as christian for others to follow . iii. the sufficiency of truth speaking , according to christ's own form of words , of yea , yea , and nay , nay , among christians without swearing , both from christ's express prohibition to swear at all . mat. 5. and for that they being under the tye and bond of truth in themselves , there was both no necessity for an oath , and it would be a reproach to their christian veracity to assure their truth by such an extraordinary way of speaking : but offering at the same time , to be punnisht to the full , for false speaking , as others for perjury , if ever guilty of it ; and hereby they exclude , with all true , all false and prophane swearing ; for which the land did and doth mourn , and the great god was and is not a little offended with it . iv. not fighting but suffering , is another testimony peculiar to this people : they affirm that christianity teacheth people to beat their swords into plough shears , and their spears into pruning hooks , and to learn war no more , that so the wolf may lie down with the lamb , and the lyon with the calf , and nothing that destroys be entertained in the hearts of people ; exhorting them to employ their zeal against sin , and turn their anger against satan , and no longer war one against another ; because , all wars and fightings come of mens own hearts lusts , according to the apostle james , and not of the meek spirit of christ jesus who is captain of another warfare , and which is carried on with other weapons . thus , as truth speaking succeeded swearing , so faith and truth succeeded fighting , in the doctrine and practise of this people . nor ought they for this to be obnoxious to civil government , since if they cannot fight for it , neither can they fight against it ; which is no mean security to the state : nor is it reasonable that people should be blamed for not doing more for others than they can do for themselves . and christianity set aside , if the costs and fruits of war were well considered , peace , with its inconveniencies , is generally preferable . but though they were not for fighting , they were for submitting to government ; and that , not only for fear , but for conscience sake , where government doth not interfere with conscience : believing it to be an ordinance of god , and where it is justly administred , a great benefit to minkind : tho' it has been their lot , through blind zeal in some , and interest in others , to have felt the strokes of it with greater weight and rigour than any other perswasion in this age ; whilst they , of all others ( religion set aside ) have given the civil magistrate the least occasion of trouble in the discharge of his office. v. another part of the character of this people is , they refuse to pay tythes , or maintenance to a national ministry , and that for two reasons ; the one is , that they believe all compelled maintenance , even to gospel ministers , to be unlawful , because expresly contrary to christ's command , who said , freely you have received , freely give : at least , that the maintenance of gospel ministers should be free and not forced . the other reason of their refusal is , because those ministers are not gospel ones , in that the holy ghost is not their foundation , but humane arts and parts : so that it is not matter of humor or sullenness , but pure conscience towards god , that they cannot help to support national ministers where they dwell , which are but too much and too visibly become ways of worldly advantage and preferment . vi. not to respect persons , was another of their doctrines and practices , for which they were often buffeted and abused . they affirmed it to be sinful to give flattering titles , or to use vain gestures and complements of respect ; tho' to virtue and authority they ever made a difference , but after their plain and homely manner , yet sincere and substantial way ; well remembering the example of mordecai and elihu , but more especially the command of their lord and master jesus christ , who forbad his followers to call men rabby , which implies lord and master , also the fashionable greetings and salutations of those times ; that so self-love and honour , to which the proud mind of man is incident , in his fallen estate , might not be indulged but rebuked . they also used the plain language of thou and thee to a single person , whatever was his degree among men. and indeed the wisdom of god was much seen , in bringing forth this people in so plain an appearance ; for it was a close and distinguishing test upon the spirit of those they came among ; shewing their insides and what predominated , notwithstanding their high and great profession of religion . this , among the rest , sounded so harsh to many of them , and they took it so ill , that they would say , thou me , thou my dog : if thou thouest me , i 'le thou thy teeth down thy throat , forgetting the language they use to god in their own prayers , and the common stile of the scriptures , and that it is an absolute and essential propriety of speech : and what good had their religion done them , who were so sensibly toucht with indignation for the use of this plain , honest , and true speech ? vi. they recommended silence by their example , having very few words upon all occasions : they were at a word in dealing ; nor could their customers many words tempt them from it ; having more regard for truth than custom , to example then gain , they sought solitude ; but when in company , they would neither use nor willingly hear unnecessary as well as unlawful discourses ; whereby they preserved their minds pure and undisturbed from unprofitable thoughts and diversions : nor could they humour the custom of good night , good morrow , god speed ; for they knew the night was good , and the day was good , without wishing of either ; and that in the other expression , the holy name of god was too lightly and unthinkingly used , and therefore taken in vain . besides , they were words and wishes of course , and are usually as little meant , as are love and service in the custom of cap and knee ; and superfluity in those as well as in other things was burthensom to them ; and therefore they did not only decline to use them , but found themselves often prest to reprove the practice . for the same reason they forbore drinking to people , or pledging of them , as the manner of the world is : a practice that is not only unnecessary , but they thought evil in the tendencies of it ; being a provocation to drinking more than did people good , as well as that it was in it self vain and heathenish . vii . their way of marriage is peculiar to them ; and is a distinguishing practice from all other societies professing christianity . they say that marriage is an ordinance of god , and that god only can rightly join man and woman in marriage . therefore they use neither priest nor magistrate , but the man and woman concern'd take each other as husband and wife in the presence of divers credible witnesses , promising unto each other with god's assistance , to be loving and faithful in that relation till death shall separate them . but , antecedent to all this , they first present themselves to the monthly meeting for the affairs of the church , where they reside ; there declaring their intentions to take one another as man and wife , if the said meeting have nothing material to object against it . they are constantly askt the necessary questions , as in case of parents , or guardians if they have acquainted them with their intention , and have their consent , &c. the method of the meeting is to take a minute thereof , and to appoint proper persons to enquire of their conversation and clearness from all others , and whether they have discharged their duty to their parents or guardians ; and make report thereof the next monthly meeting ; where the same parties are desired to give their attendance . in case it appears they proceeded orderly , the meeting passes their proposal , and so records it in their meeting book ; and in case the woman be a widow and hath children , due care is there taken , that provision also be made by her for the orphans before the said marriage ; advising the parties concerned to appoint a convenient time and place , and to give fitting notice to their relations , and such friends and neighbours , as they desire should be the witnesses of their marriage : where they take one another by the hand , and by name promising reciprocally after the manner before expressed . of all which proceedings , a narative , in a way of certificate , is made , to which the said parties first set their hands , thereby making it their act and deed ; and then divers of the relations , spectators and auditors set their names as witnesses of what they said and signed . which certificate , is afterward registred in the record belonging to the meeting , where the marriage is solemnized . which regular method has been , as it deserves , adjudged in courts of law a good marriage , where it has been disputed and contested , for want of the accustomed formality of priest and ring , &c. which ceremonies they have refused , not out of humour , but conscience reasonably grounded , in as much as no scripture example tells us , that the priest had any other part of old time , than that of a witness among the rest , before whom the jews used to take one another : and therefore this people look upon it as an imposion , to advance the power and profits of the clergy . and for the use of the ring , it is enough to say that it was an heathen and vain custom . and never in practice among the people of god , jews or primitive christans . the words of the usual form , as with my body i thee worship , &c. are hardly defensible : in short , they are more careful , exact and regular than any form now used , and it is free of the inconveniencies other methods are attended with . their care and checks being so many , and such , as no clandestine marriages can be perform'd among them . viii . it may not be unfit to say something here of their births and burials , which make up so much of the pomp and solemnity of too many called christians . for births , the parents name their own children , which is usually some days after they are born , in the presence of the midwife ( if she can be there ) and those that were at the birth , &c. who afterward sign a certificate , for that purpose prepared , of the birth and name of the child , or children , which is recorded in a proper book , in the monthly meeting , to which the parents belong ; avoiding the accustomed cerimonies and feastivals . ix . their burials are performed with the same simplicity . if the corps of the deceased be near any publick meeting place , it is usually carried thither , for the more convenient reception of those that accompany it to the ground they bury in , and it so falls out sometimes , that while the meeting is gathering for the burial , some or other have a word of exhortation , for the sake of the people there met together : after which , the body is borne away by the young men , or those that are of their neighbourhood , or that were most of the intimacy of the deceased party : the corps being in a plain coffin , without any covering or furniture upon it . at the ground , they pause some time before they put the body into its grave , that if any one there should have any thing upon them to exhort the people , they may not be dissappointed , and that the relations may the more retiredly and solemnly take their last leave of the corps of their departed kindred , and the spectators have a sense of mortality , by the occasion then given them to reflect upon their own latter end. otherways , they have no set rites or ceremonies on those occasions ; neither do the kindred of the deceased ever wear mourning ; they looking upon it as a wordly ceremony and piece of pomp , and that what mourning is fit for a christian to have at the departure of a beloved relation or friend , should be worn in the mind which is only sensible of the loss , and the love they had to them , and remembrance of them , to be outwardly exprest by a respect to their advice , and care of those they have left behind them , and their love of that they loved . which conduct of theirs , though unmodish or unfashionable , leaves nothing of the substance of things neglected or undone ; and as they aim at no more , so that simplicity of life is what they observe with great satisfaction , though it sometimes happens not to be without the mockeries of the vain world they live in . these things gave them a rough and disagreeable appearance with the generality ; who thought them turners of the world upside down , as indeed , in some sense they were ; but in no other than that wherein paul was so charged , viz. to bring things back into their primitive and right order again . for these and such like practices of theirs were not the result of humour , as some have fancied , but a fruit of inward sense , which god , through his fear , had begotten in them . they did not consider how to contradict the world , or distinguish themselves ; being none of their business , as it was not their interest , no , it was not the result of consultation , or a framed design to declare or recommend schism or novelty . but god having given them a sight of themselves , they saw the whole world in the same glass of truth ; and sensibly discerned the affections and passions of men , and the rise and tendency of things . what gratified the lust of the flesh , the lust of the eye and the pride of life which are not of the father , but of the world ; and from thence sprang in that night of darkness and apostacy , which hath been over people , through their degeneration from the light and spirit of god , these and many other vain customs ; which are seen by the heavenly day of christ which dawns in the soul , to be , either wrong in their original , or , by time and abuse , hurtful in their practice . and though these things seemed trivial to some , and rendered this people stingy and conceited in such persons opinions ; there was and is more in them than they were aware of . it was not very easie to our primitive friends , to make themselves sights and spectacles , and the scorn and derision of the world ; which they easily foresaw must be the consequence of so unfashionable a conversation in it . but herein was the wisdom of god seen in the foolishness of these things ; first , that they discovered the satisfaction and concern that people had in and for the fashions of this world , notwithstanding their pretences to another ; in that any disappointment about them came so very near them ; that the greatest honesty , virtue , wisdom and ability , were unwelcom without them . secondly , it seasonably and profitably divided conversation ; for making their society uneasie to their relations and acquaintance , it gave them the opportunity of more retirement and solitude , wherein they met with better company , even the lord , god their redeemer , and grew strong in his love , power and wisdom , and were thereby better qualified for his service ; and the success abundantly show'd it : blessed be the name of the lord. and though they were not great and learned in the esteem of this world ( for then they had not wanted followers upon their own credit and authority ) yet they were generally of the most sober of the several perswasions they were in , and of the most repute for religion ; and many of them of good capacity , substance and account among men. and also some among them neither wanted for parts , learning nor estate ; though then , as of old , not many wife , nor noble , &c. were called , or at least received the heavenly call ; because of the cross that attended the profession of it in sincerity : but neither do parts or learning make men the better christians , though the better orators and disputants ; and it is the ignorance of people about the divine gift that causes that vulgar and mischievous mistake . theory and practice , expression and enjoyment ; words , and life ; are two things . oh! 't is the penitent , the reformed , the lowly , the watchful , the self-denying and holy soul that is the christian ; and that frame is the fruit and work of the spirit , which is the life of jesus ; whose life , though hid in god the father , is shed abroad in the hearts of them that truly believe . oh! that people did but know this to cleanse them , to circumcise them , to quicken them , and to make them new creatures indeed ; re-created or regenerated after christ jesus unto good works . that they might live to god and not to themselves ; and offer up living prayers and living praises , to the living god , through his own living spirit , in which he is only to be worshipped in this gospel day . oh! that they that read me could but feel me ; for my heart is affected with this merciful visitation of the father of lights and spirits , to this poor nation , and the whole world through the same testimony . why should the inhabitants thereof reject it ? why should they loose the blessed benefit of it ? why should they not turn to the lord with all their hearts , and say from the heart , speak lord , for now thy poor servants hear . oh! that thy will may be done , thy great , thy good and holy will in earth as it is in heaven : do it in us , do it upon us , do what thou wilt with us , for we are thine and desire to glorifie thee our creator , both for that , and because thou art our redeemer ; for thou art redeeming us from the earth ; from the vanities and pollations of it , to be a peculiar people unto thee . oh! this were a brave day for england , if so she could say in truth . but alas , the case is otherwise , for which some of thine inhabitants , o land of my nativity ! have mourned over thee with bitter wailing and lamentation . their heads have been indeed as waters , and their eyes as fountains of tears , because of thy transgression and stiffneckedness ; because thou wilt not hear , and fear and return to the rock , even thy rock , o england ! from whence thou wert hewen . but be thou warned , o land of great profession , to receive him into thy heart ; behold at that door it is , he hath stood so long knocking , but thou wilt yet have none of him . oh! be thou awakned , least jerusalem's judgments do swiftly overtake thee , because of jerusalems sins that abound in thee . for she abounded in formality , but made void the weighty things of god's law as thou daily doest . she withstood the son of god in the flesh , and thou resisteth the son of god in the spirit . he would have gathered her as an hen gathereth her chickens under her wings , and she would not ; so would he have gathered thee out of thy life-less profession , and have brought thee to inherit substance , to have known his power and kingdom , for which he often knockt within , by his grace and spirit , and without by his servants and witnesses ; but thou wouldest not be gathered : but on the contrary , as jerusalem of old persecuted the manifestation of the son of god in the flesh , and crucified him and whipt and imprisoned his servants ; so hast thou , o land , crucified to thy self afresh the lord of life and glory , and done dispite to his spirit of grace ; slighting the fatherly visitation , and persecuting the blessed dispensers of it by thy laws and magistrates ; though they have early and late pleaded with thee in the power and spirit of the lord ; in love and meekness , that thou mightest know the lord and serve him , and become the glory of all lands . but thou hast evilly entreated and requited them . thou hast set at naught all their counsel , and would have none of their reproof , as thou shouldest have done . their appearance was too straight , and their qualifications were to mean for thee to receive them ; who like the jews of old , that cryed , is not this the carpenters son , and are not his brethren among us ; which of the scribes , of the learned ( the orthodox ) believe in him ? prophesying their fall in a year or two , and making and executing of severe laws to bring it to pass ; by endeavouring to terrifie them out of their holy way , or distroying them for abiding faithful to it . but thou hast seen how many governments that rise against them , and determined their downfal , have been overturned and extinguished , and that they are still preserved , and become a great and a considerable people , among the middle sort of thy numerous inhabitants . and notwithstanding the many difficulties without and within , which they have laboured under , since the lord god eternal first gathered them , they are an encreasing people , the lord still adding unto them , in divers parts , such as shall be saved , if they persevere to the end. and to thee ; were they and are they lifted up as a standard , and as a city set upon a hill , and to the nations round about thee , that in their light , thou may'st come to see light , even in christ jesus , the light of the world ; and therefore thy light , and life too , if thou wouldst but turn from thy many evil ways , and receive and obey it . for in the light of the lamb , must the nations of them that are saved walk , as the scriptures testify . remember , o nation of great profession ! how the lord has waited upon thee since the days of reformation , and the many mercies and judgments with which he has pleaded with thee ; and awake and arise out of thy deep sleep , and yet hear ( his word in thy heart ) that thou may'st live . let not this thy day of visitation pass over thy head , nor neglect thou so great salvation as is this which is come to thy house , oh england ! for why should'st thou die , oh land that god desires to bless ? be assured it is he that has been in the mid'st of this people , in the mid'st of thee ; and no delusion , as thy mistaken teachers have made thee believe . and this thou shalt find by their marks and fruits , if thou wilt consider them in the spirit of moderation . for , i. they were changed men themselves before they went about to change others . their hearts were rent as well as their garments ; and they knew the power and work of god upon them . and this was seen by the great alteration it made , and their stricter course of life , and more godly conversation , that immediately followed upon it . ii. they went not forth or preached in their own time or will , but in the will of god , and spoke not their own studdied matter , but as they were opened and moved of his spirit , with which they were well acquainted in their own conversion ; which cannot be exprest to carnal men so as to give them any intelligible account ; for to such it is as christ said , like the blowing of the wind , which no man knows whence it cometh , or whether it goeth : yet this proof and seal went along with their ministry , that many were turned from their life-less professions , and the evil of their ways , to the knowledge of god , and an holy life , as thousands can witness . and as they freely received what they had to say from the lord , so they freely administred it to others . iii. the bent and stress of their ministry was conversion to god , regeneration and holiness ; not schemes of doctrines and verbal creeds , or new forms of worship ; but a leaving off in religion the superfluous , and reducing the ceremonious and formal part , and pressing earnestly the substantial , the necessary and proffitable part ; as all upon a serious reflection must and do accknowledge . iv. they directed people to a principle , by which all that they asserted , preached and exhorted others to , might be wrought in them and known , through experience , to them to be true ; which is a high and distinguishing mark of the truth of their ministry ; both that they knew what they said , and were not afraid of coming to the test . for as they were bold from certainty , so they required conformity upon no humane authority , but upon conviction , and the conviction of this principle , which they asserted was in them that they preached unto , and unto that directed them , that they might examine and prove the reaality of those things which they had affirmed of it , and its manifestation and work in man. and this is more than the many ministries in the world pretend to . they declare of religion , say many things true ; in words of god , christ , and the spirit ; of holiness and heaven ; that all men should repent and mend their lives , or they will go to hell , &c. but which of them all pretend to speak of their own knowledge and experience ? or ever directed men to a divine principle , or agent , placed of god in man , to help him ; and how to know it , and wait to feel its power to work that good and acceptable will of god in them . some of them indeed have spoke of the spirit , and the operations of it to sanctification , and performance of worship to god ; but where and how to find it and wait in it to perform , was yet as a mistery reserved for this further degree of reformation . so that this people did not only in words , more than equally press repentance , conversion and holiness , but did it knowingly and experimentally ; and directed those to whom they preach'd , to a sufficient principle , and told them where it is , and by what tokens they might know it , and which way they might experience the power and efficacy of it to their soul's happiness . which is more then theory and speculations , upon which most other ministries depend ; for here is certainly , a bottom upon which man may boldly appear before god in the great day of account . v. they reached to the inward state and condition of people , which is an evidence of the virtue of their principle , and of their ministring from it , and not their own imaginations , glosses or comments upon scripture . for nothing reaches the heart , but what is from the heart , or pierces the conscience , but what comes from a living conscience . insomuch as it hath often happened , where people have under secrecy revealed their state or condition to some choice friends , for advice or ease , they have been so particularly directed in the ministry of this people , that they have challenged their friends with discovering their secrets , and telling the preachers their cases . yea , the very thoughts and purposes of the hearts of many have been so plainly detected ; that they have ( like nathaniel ) cryed out of this inward appearance of christ , thou art the son of god , thou art the king of israel . and those that have embraced this divine principle , have found this mark of its truth and divinity ( that the woman of samaria did of christ when in the flesh , to be the messiah , ) viz. it had told them all that ever they did ; showed them their insides , the most inward secrets of their hearts , and laid judgment to the line , and righteousness to the plummet ; of which thousands can , at this day give in their witness . so that nothing has been affirmed by this people , of the power and virtue of this heavenly principle , that such as have turned to it have not found true , and more ; and that one half had not been told to them of what they have seen of the power , purity , wisdom , mercy and goodness of god herein . vi. the accomplishments with which this principle fitted , even some of the meanest of this people , for their work and service ; furnishing some of them with an extraordinary understanding in divine things , and an admirable fluency and taking way of expression , which gave occasion to some to wonder , saying of them , as of their master , is not this such a mechanick's son , how came he by this learning ? as from thence others took occasion to suspect and insinuate they were jesuites in disguise ; who have had the reputation of learned men for an age past ; though there was not the least ground of truth for any such reflection . vii . that they rise low , and dispised and hated , as the primitive christians did , and not by the help of worldly wisdom or power , as former reformations , in part did : but in all things it may be said , this people were brought forth in the cross , in a contradiction to the ways , worship , fashion and customs of this world ; yea , against wind and tide , that so no flesh might glory before god. they could have no design to themselves in this work , thus to expose themselves to scorn and abuse ; to spend and be spent : leaving wife and children , house and land , and all that can be accounted dear to men , with their lives in their hands , being daily in jeopardy , to declare this primitive message , 1 jo. 1. 5. revived in their spirits , by the good spirit and power of god. viz. that god is light , and in him is no darkness at all ; and that he has sent his son a light into the world to enlighten all men in order to salvation ; and that they that say they have fellowship with god and are his children and people , and yet walk in darkness , viz. in disobedience to the light in their consciences , and after the vanity of this world , they lie and do not the truth . but that all such as love the light and bring their deeds to it , and walk in the light , as god is light , the blood of jesus christ his son should cleanse them from all sin. viii . their known great constancy and patience in suffering for their testimony , in all the branches of it , and that , sometimes unto death , by beatings , bruisings , long and crowded imprisonments , and noisom dungeons . four of them in new england dying by the hands of the executioner , purely for preaching amongst that people ; besides banishments and excessive plunders and sequestrations of their goods and estates , almost in all parts ; not easily to be expressed , and less to be endured , but by those that have the support of a good and glorious cause ; refusing deliverance by any indirect ways or means , as often as it was offered to them . ix . that they did not only , not show any disposition to revenge , when it was at any time in their power ; but forgave their cruel enemies ; shewing mercy to those that had none for them . x. their plainness with those in authority : not unlike the antient prophets , not fearing to tell them to their faces of their private and publick sins , and their prophecies to them of their afflictions and downfall , when in the top of their glory ; also of some national judgments , as of the plague , and fire of london , in express terms , and likewise particular ones to divers persecutions , which accordingly overtook them ; and which were very remarkable in the places where they dwelt , and in time they may be made publick for the glory of god. thus reader , thou seest this people in their rise , principles , ministry and progress , both their general and particular testimony , by which thou maist be informed how and upon what foot they sprung and became so considerable a people . it remains next that i shew also their care , conduct and discipline , as a christian and reformed society , that they might be found living up to their own principles and profession . and this , the rather , because they have hardly suffered more in their character from the unjust charge of error , than by the false imputation of disorder : which calumny indeed has not failed to follow all the true steps that were ever made to reformation , and under which reproach none suffered more than the primitive christians themselves , that were the honour of christianity , and the great lights and examples of their own and succeeding ages . this people encreasing daily both in town and country , an holy care fell upon some of the elders among them , for the benefit and service of the church . and the first business in their view , after the example of the primitive saints , was the exercise of charity , to supply the necessities of the poor , and answer the like occasions : wherefore collections were early and liberally made for that , and divers other services in the church , and intrusted with faithful men , fearing god , and of good report , who were not weary in well-doing ; adding often of their own , in large proportions , which they never brought to account , or desired should be known , much less restored to them , that none might want , nor any service be retarded or disappointed . they were also very careful , that every one that belonged to them , answered their profession in their behaviour among men , upon all occasions ; that they lived peaceably , and were in all things good examples . they found themselves engaged to record their sufferings and services ; and in case of marriage , which they could not perform in the usual methods of the nation , but among themselves ; they took care thal all things were clear between the parties and all others , and it was then rare that any one entertain'd such inclination to a person on that account , till he or she had communicated it secretly to some very weighty and eminent friends among them , that they might have a sense of the matter ; looking to the council and unity of their brethren , as of great moment to them . but because the charge of the poor , the number of orphans , marriages , sufferings and other matters multiplied , and that it was good that the churches were in some way and method , of proceeding in such affairs among them , to the end they might the better correspond upon occasion , where a member of one meeting , might have to do with one of another : it pleased the lord in his wisdom and goodness , to open the understanding of the first instrument of this dispensation of life , about a good and orderly way of proceeding ; and he felt an holy concern to visit the churches in person throughout this nation , to begin and establish it among them ; and by his epistles the like was done in other nations and provinces abroad ; which he also afterwards visited , and helped in that service , as shall be observed when i come to speak of him . now the care , conduct and discipline , i have been speaking of , and which is now practised among this people , is as followeth . iii. this godly elder , in every county where he travelled , exhorted them , that some out of every meeting of worship , should meet together once in the month , to confer about the wants and occasions of the church . and as the case required , so those monthly meetings were fewer or more in number in every respective county ; four or six meetings of worship , usually making one monthly meeting of business . and accordingly the brethren met him from place to place , and began the said meetings , viz. for the poor , orphans orderly walking , integrity to their profession , births , marriages , burials , sufferings &c. and that these monthly meetings should , in each county make up one quarterly meeting , where the most zealous and eminent friends of the county should assemble to communicate , advise and help one another , especially when any business seemed difficult , or a monthly meeting was tender of determining a matter . also these quarterly meetings should digest the reports of the monthly meetings , and prepare one for the county , against the yearly meeting ; in which the quarterly meetings resolve , which is held yearly in london ; where the churches in this nation , and other nations , and provinces meet , by chosen members of their respective counties , both mutually to communicate their church affairs , and to advise and be advised in any depending case to edification . also to provide a requisite stock , for the discharge of general expences for general services in the church , not needful to be here particularized . at these meetings any of the members of the churches may come if they please , and speak their minds freely , in the fear of god , to any matter ; but the mind of each meeting therein represented is chiefly understood , as to perticuler cases , in the sense delivered by the persons deputed or chosen for that service . during their yearly meeting , to which their other meetings referr in their order and resolve themselves ; care is taken by a select number , for that service chosen by the general assembly , to draw up the minutes of the said meeting , upon the several matters that have been under consideration therein , to the end that the respective quarterly and monthly meetings may be informed of all proceedings , together with a general exhortation to holiness , unity and charity : of all which proceedings in yearly , quarterly and monthly meetings , due record is kept by some one appointed for that service , or that hath voluntarily undertaken it . these meetings are opened , and usually concluded in their solemn waiting upon god , who is sometimes graciously pleased to answer them with as signal evidences of his love and presence , as in any other their meetings of worship . it is further to be noted , that in these solemn assemblies , for the church's service , there is no one presides among them after the manner of the assemblies of other people ; christ only being their president , as he is pleased to appear in life and wisdom in any one or more of them , to whom , whatever be their capacity or degree , the rest adhere with a firm unity , not of authority but conviction , which is the divine authority and way of christ's power and spirit in his people : making good his blessed promise , that he would be in the midst of his , where and whenever they were met together in his name , even to the end of the world. so be it . now it may be expected , i should here set down what sort of authority is exercised by this people , upon such members of their society , as correspond not in their lives with their profession , and that are refractory to this good and wholesom order settled among them ; and the rather because they have not wanted their reproach and suffering from some tongues , upon this occasion in a plentiful manner . the power they exercise is such as christ has given to his own people , to the end of the world , in the persons of his disciples , viz. to oversee , exhort , reprove , and after long suffering and waiting upon the disobedient and refractory , to disown them , as any more of their communion , or that they will any longer stand charged in the sight and judgment of god or men , with their conversation or behaviour as one of them , untill they repent . the subject matter about which this authority , in any of the foregoing branches of it , is exercised ; is first , in relation to common and general practice , and secondly , about those things that more strictly referr to their own character and profession , and distinguish them from all other professors of christianity ; avoiding two extreams upon which many split , viz. persecution and libertinism . a coercive power to whip people into the temple , that such as will not conform , though against faith and conscience , shall be punisht in their persons or estates ; or leaving all loose and at large , as to practice , unaccountable to all but god and the magistrate . to which hurtful extream , nothing has more contributed than the abuse of church power , by such as suffer their passions and private interests to prevail with them to carry it to outward force and corporal punishment . a practice they have been taught to dislike , by their extream sufferings , as well as their known principle for an universal liberty of conscience . on the other hand , they equally dislike an independency in society . an unaccountableness in practice and conversation to the terms of their own communion , and to those that are the members of it . they distinguish between imposing any practice that immediately regards faith or worship , ( which is never to be done nor suffered or submitted unto ) and requiring christian compliance with those methods that only respect church business in its more civil part and concern , and that regard the discreet and orderly maintenance of the character of the society as a sober and religious community . in short , what is for the promotion of holiness and charity , that men may practice what they profess , live up to their own principles , and not be at liberty to give the lie to their own profession , without rebuke . they compell none to them , but oblige those that are of them to walk suitably , or they are denyed by them : that is all the mark they set upon them , and the power they exercise , or judge a christian society , can exercise upon those that are the members of it . the way of their proceedings against such as have lapst or transgrest , is this . he is visited by some of them , and the matter of fact laid home to him , be it any evil practice against known and general virtue , or any branch of their particular testimony , which he , in common , professeth with them . they labour with him in much love and zeal for the good of his soul , the honour of god , and reputation of their profession , to own his fault and condemn it , in as ample a manner as the evil or scandal was given by him ; which for the most part , is performed by some written testimony under the partys hand ; and if it so happen that the party prove refractory , and is not willing to clear the truth they profess , from the reproach of his or her evil doing or unfaithfulness , they , after repeated entreaties and due waiting for a token of repentance , give forth a paper to disown such a fact , and the party offending ; recording the same as a testimony of their care for the honour of the truth they profess . and if he or she shall clear their profession and themselves , by sincere acknowledgment of their fault , and godly sorrow for so doing , they are received and looked upon again as members of their communion . for as god , so his true people upbraid no man after repentance . this is the account i had to give of the people of god called quakers , as to their rise , appearance , principles and practices , in this age of the world , both with respect to their faith and worship , discipline and conversation . and i judge it very proper in this place , because it is to preface the journal of the first blessed and glorious instrument of this work , and for a testimony to him in his singular qualifications and services , in which he abundantly excelled in this day , and are worthy to be set forth as an example to all succeeding times ; to the glory of the most high god , and for a just memorial to that worthy and excellent man , his faithful servant and apostle to this generation of the world. i am now come to the third head or branch of my preface , viz. the instrumental author . for it is natural for some to say , well , here is the people and work , but where and who was the man , the instrument ; he that in this age was sent to begin this work and people . i shall , as god shall enable me , declare who and what he was , not only by report of others , but from my own long and most inward converse and intimate knowledge of him ; for which my soul blesseth god , as it hath often done ; and i doubt not , but by that time i have discharged my self of this part of my preface , my serious readers will believe i had good cause so to do . the blessed instrument of and in this day of god , and of whom i am now about to write , was george fox , distinguished from another of that name , by that other 's addition of younger to his name in all his writings ; not that he was so in years , but that he was so in the truth , but he was also a worthy man , witness and servant of god in his time . but this george fox was born in leicestershire , about the year 1624. he descended of honest and sufficient parents , who endeavoured to bring him up , as they did the rest of their children , in the way and worship of the nation ; especially his mother , who was a woman accomplisht above most of her degree in the place where she lived . but from a child he appeared of another frame of mind than the rest of his brethren ; being more religious , inward , still , solid and observing beyond his years , as the answers he would give , and the questions he would put upon occasion , manifested to the astonishment of those that heard him , especially in divine things . his mother taking notice of his singular temper , and the gravity , wisdom and piety that very early shined through him , refusing childish and vain sports and company , when very young ; she was tender and indulgent over him , so that from her he met with little difficulty . as to his employment he was brought up in country business , and as he took most delight in sheep , so he was very skillful in them , an employment that very well suited his mind in several respects , both for its innocency and solitude ; and was a just figure of his after ministry and service . i shall not break in upon his own account , which is by much the best that can be given , and therefore desire , what i can , to avoid saying any thing of what is said already , as to the perticular passages of his coming forth ; but , in general , when he was somewhat above twenty , he left his friends , and visited the most retired and religious people in those parts ; and some there were short of few , if any , in this nation , who waited for the consolation of israel night and day ; as zacherias , anna and good old simeon did of old time. to these he was sent , and these he sought out in the neighbouring countrys , and among them he sojourned till his more ample ministry came upon him . at this time he taught and was an example of silence , endeavouring to bring them from self-performances , testifying and turning to the light of christ within them , and encouraging them to wait in patience to feel the power of it to stir in their hearts , that their knowledge and worship of god might stand in the power of an endless life , which was to be found in the light , as it was obeyed in the manifestation of it in man. for in the word was life , and that life is the light men. life in the word , light in men , and life in men as the light is obeyed ; the children of the light living by the life of the word , by which the word begets them again to god , which is the regeneration and new birth , without which there is no coming unto the kingdom of god ; and which , whoever comes to , is greater than john , that is , than john's dispensation , which was not that of the kingdom , but the consummation of the legal , and forerunning of the gospel times . accordingly , several meetings were gathered in those parts , and thus his time was employed for some years . in 1652. he being in his usual retirement to the lord upon a very high mountain , in some of the hither parts of yorkshire , as i take it , his mind exercised towards the lord , he had a vision of the great work of god in the earth , and of the way that he was to go forth to begin it . he saw people as thick as motes in the sun , that should in time , be brought home to the lord ; that there might be but one shepherd and one sheepfold in all the earth . there his eye was directed northward , beholding a great people that should receive him and his message in those parts . upon this mountain he was moved of the lord to sound out his great and notable day , as if he had been in a great auditory , and from thence went north , as the lord had shown him ; and in every place where he came , if not before he came to it , he had his particular exercise and service shown to him , so that the lord was his leader indeed ; for it was not in vain that he travailled , god in most places sealing his commission with the convincement of some of all sorts , as well publicans as sober professors of religion . some of the first and most eminent of them , which are at rest , were richard farnsworth , james nayler , william dewsberry , francis howgil , edward burroughs , john camm , john audland , richard hubberthorn , t. taylor , john aldam , t. holmes , alexander parker , william simpson , william caton , john stubbs , robert widders , john burnyeat , robert lodge , thomas salthouse , and many more worthies , that cannot be well here named , together with divers yet living of the first and great convincement , who after the knowledge of god's purging judgments in themselves , and some time of waiting in silence upon him , to feel and receive power from on high to speak in his name , ( which none else rightly can , though they may use the same words . ) they felt the divine motions , and were frequently drawn forth , especially to visit the publick assemblies , to reprove , inform and exhort them , sometimes in markets , fairs , streets , and by the high-way-side , calling people to repentance , and to turn to the lord with their hearts as well as their mouths ; directing them to the light of christ within them , to see and examine and consider their ways by , and to eschew the evil and do the good and acceptable will of god. and they suffered great hardships for this their love , and good-will , being often stockt , stoned , beaten , whipt and imprisoned , though honest men and of good report where they lived , that had left wives and children , and houses and lands to visit them with a living call to repentance . and though the priests generally set themselves to oppose them , and write against them , and insinuated most false and scandalous stories to defame them , stirring up the magistrates to suppress them , especially in those northern parts ; yet god was pleased so to fill them with his living power , and give them such an open door of utterance in his service , that there was a mighty convincement over those parts . and through the tender and singular indulgence of judge bradshaw and judge fell , who were wont to go that circuit , in the infancy of things , the priests were never able to gain the point they laboured for , which was to have proceeded to blood , and if possible , herod like , by a cruel exercise of the civil power , to have cut them off and rooted them out of the country . especially judge fell , who was not only a check to their rage in the course of legal proceedings , but otherwise upon occasion , and finally countenanced this people ; for his wife receiving the truth with the first , it had that influence upon his spirit , being a just and wise man , and seeing in his own wife and family , a full confutation to all the popular clamours against the way of truth , that he covered them what he could , and freely opened his doors , and gave up his house to his wife and her friends , not valuing the reproach of ignorant or evil minded people , which i here mention , to his and her honour , and which will be i believe , an honour and a blessing to such of their name and family , as shall be found in that tenderness , humility , love and zeal for the truth and people of the lord. that house was for some years at first , till the truth had opened its way in the southern parts of this island , an eminent receptacle of this people . others of good note and substance in those northern countrys , had also opened their houses with their hearts , to the many publishers , that in a short time the lord had raised to declare his salvation to the people , and where meetings of the lord's messengers were frequently held , to communicate their services and exercises , and comfort and edify one another in their blessed ministry . but least this may be thought a digression , having touched upon this before , i return to this excellent man : and for his personal qualities , both natural , moral and divine as they appeared in his converse with brethren and in the church of god ; take as follows . i. he was a man that god endued with a clear and wonderful depth , a discerner of others spirits , and very much a master of his own . and though the side of his understanding which lay next to the world , and especially the expression of it might sound uncouth and unfashionable to nice ears , his matter was nevertheless very profound ; and would not only bear to be often considered , but the more it was so , the more weighty and instructing it appeared . and as abruptly and brokenly as sometimes his sentences would fall from him , about divine things , it is well known they were often as texts to many fairer declarations . and indeed it showed beyond all contradiction that god sent him , that no arts or parts had any share in his matter or manner of his ministry ; and that so many great , excellent and necessary truths as he came forth to preach to mankind , had therefore nothing of man's wit or wisdom to recommend them . so that as to man he was an original , being no man's copy . and his ministry and writings show they are from one that was not taught of man , nor had learned what he said by study . nor were they notional or speculative , but sensible and practical truths , tending to conversion and regeneration , and the setting up the kingdom of god in the hearts of men , and the way of it was his work. so that i have many times been overcome in my self , and been made to say , with my lord and master upon the like occasion ; i thank thee o father lord of heaven and earth , that thou hast hid these things from the wise and prudent of this world , and revealed them to babes , for many times hath my soul bowed in an humble thankfulness to the lord , that he did not choose any of the wise and learned of this world to be the first messenger in our age , of his blessed truth to men ; but that he took one that was not of high degree , or elegant speech , or learned after the way of this world , that his message and work he sent him to do , might come with less suspicion or jealousie of humane wisdom and interest , and with more force and clearness upon the consciences of those , that sincerely sought the way of truth in the love of it . i say , beholding with the eye of my mind which the god of heaven had opened in me , the marks of god's finger and hand visibly in this testimony , from the clearness of the principle , the power and efficacy of it in the exemplary sobriety , plainness , zeal , steadiness , humility , gravity , punctuality , charity and circumspect care in the government of church affairs , which shined in his and their life and testimony that god employed in this work , it greatly confirmed me that it was of god , and engaged my soul in a deep love , fear , reverence and thankfulness for his love and mercy therein to mankind ; in which mind i remain , and shall , i hope , to the end of my daies . ii. in his testimony or ministry , he much laboured to open truth , to the peoples understandings , and to bottom them upon the principle , and principal , christ jesus , the light of the world , that by bringing them to something that was of god in themselves , they might the better know and judge of him and themselves . he had an extraordinary gift in opening the scriptures . he would go to the marrow of things , and show the mind , harmony and fullfilling of them with much plainness , and to great comfort and edification . the mistery of the first and second adam , of the fall and restoration , of the law and gospel , of shadows and substance , of the servant and sons state , and the fullfiling of the scriptures in christ , and by christ the true light , in all that are his , through the obedience of faith , were much of the substance and drift of his testimonies . in all which he was witnessed to be of god , being sensibly felt to speak that which he had received of christ , and was his own experience , in that which never ers nor fails . but above all , he excelled in prayer . the inwardness and weight of his spirit , the reverence and solemnity of his address and behaviour , and the fewness and fulness of his words , have often struck , even strangers , with admiration , as they used to reach others with consolation . the most awfull , living , reverent frame i ever felt or beheld , i must say was his in prayer . and truly it was a testimony he knew and lived neerer to the lord than other men ; for they that know him most will see most reason to approach him with reverence and fear . he was of an innocent life , no busie body , nor self seeker , neither touchy , nor critical : what fell from him was very inoffensive , if not very edifying . so meek , contented , modest , easie , steady , tender , it was a pleasure to be in his company . he exercised no authority but over evil , and that every where and in all ; but with love , compassion and long suffering . a most merciful man , as ready to forgive as unapt to take or give an offence . thousands can truly say , he was of an excellent spirit and savour among them , and because thereof , the most excellent spirits loved him with an unfained and unfading love. he was an incessant labourer ; for in his younger time , before his many great and deep sufferings and travels had enfeebled his body for itinerant services , he laboured much in the word , and doctrine and discipline in england , scotland and ireland , turning many to god , and confirming those that were convinced of the truth , and setling good order as to church affairs among them . and towards the conclusion of his travelling services , between the years seventy one , and seventy seven , he visited the churches of christ in the plantations in america , and in the united provinces , and germany as his following journal relates , to the convincement and consolation of many . after that time he chiefly resided in and about the city of london , and besides the services of his ministry which were frequent and serviceable , he writ much both to them that are within , and those that are without the communion . but the care he took of the affairs of the church in general was very great . he was often where the records of the affairs of the church are kept , and the letters from the many meetings of god's people over all the world where settled , come upon occasions , which letters he had read to him , and communicated them to the meeting that is weekly held there for such services , he would be sure to stir them up to discharge them , especially in suffering cases . showing great sympathy and compassion upon all such occasions , carefully looking into the respective cases , and endeavouring speedy relief according to the nature of them . so that the churches and any of the suffering members thereof , were sure not to be forgotten or delayed in their desires if he were there . as he was unwearied , so he was undaunted in his services for god and his people , he was no more to be moved to fear than to wrath. his behaviour at darby , litchfield , appleby , before oliver cromwell at launston , scarborough , worcester and westminster-hall , with many other places and exercises , did abundantly evidence it to his enemies as well as his friends . but as in the primitive times , some rise up against the blessed apostles of our lord jesus christ , even from among those that they had turned to the hope of the gospel , and who became their greatest trouble ; so this man of god had his share of suffering from some that were convinced by him , who through prejudice or mistake run against him , as one that sought dominion over conscience ; because he prest by his presence or epistles , a ready and zealous compliance with such good and wholesome things , as tended to an orderly conversation about the affairs of the church , and in their walking before men. that which contributed much to this ill work , was in some a begrudging of this meek man , the love and esteem he had and deserved in the hearts of the people , and weakness in others , that were taken with their groundless suggestions of imposition and blind obedience . they would have had every man independent , that as he had the principle in himself , he should only stand and fall to that and no body else ; not considering that the principle is one in all ; and though the measure of light or grace might differ , yet the nature of it was the same , and being so , they struck at the spiritual unity , which a people , guided by the same principle , are naturally led into : so that what is an evil to one , is so to all , and what is vertuous , honest and of good report to one , is so to all , from the sense and savour of the one universal principle which is common to all , ( and which the disaffected profess to be ) the root of all true christian fellowship , and that spirit into which the people of god drink and come to be spiritually minded , and of one heart and one soul. some weakly mistook good order in the government of church affairs , for discipline in worship , and that it was so prest or recommended by him and other brethren : and they were ready to reflect the same things that dissenters had very reasonably objected upon the national churches , that have coercively pressed conformity to their respective creeds and worships : whereas these things related wholly to conversation , and the outward ( and as i may say ) civil part of the church , that men should walk up to the principles of their belief , and not be wanting in care and charity . but though some have stumbled and fallen through mistakes , and an unreasonable obstinancy , even to a prejudice ; yet blessed be god , the generality have returned to their first love , and seen the work of the enemy , that looses no opportunity or advantage by which he may check or hinder the work of god , and disquiet the peace of his church , and chill the love of his people to the truth and one to another ; and there is hope of divers that are yet at a distance . in all these occasions , though there was no person the discontented struck so sharply at , as this good man , he bore all their weakness and prejudice , and returned not reflection for reflection ; but forgave them their weak and bitter speeches , praying for them that they might have a sense of their hurt , and see the subtilty of the enemy to rend and devide , and return into their first love , that thought no ill. and truly , i must say , that though god had visibly cloathed him with a divine preference and authority , and indeed his very presence exprest a religious majesty ; yet he never abused it , but held his place in the church of god with great meakness and a most engaging humility and moderation . for upon all occasions , like his blessed master , he was a servant to all ; holding and exercising his eldership , in the invisible power that had gathered them , with reverence to the head and care over the body : and was received only in that spirit and power of christ as the first and chief elder in this age ; who , as he was therefore worthy of double honour , so for the same reason it was given by the faithful of this day ; because his authority was inward and not outward , and that he got it and kept it by the love of god and power of an endless life . i write my knowledge and not report , and my witness is true , having been with him for weeks and months together on divers occasions , and those of the nearest and most exercising nature , and that by night and by day , by sea and by land ; in this and in foreign countrys : and i can say , i never saw him out of his place , or not a match for every service or occasion . for in all things he acquitted himself like a man , yea a strong man , a new and heavenly minded man. a divine and a naturalist , and all of god almighty's making . i have been surprised at his questions and answers in natural things ; that whilst he was ignorant of useless and sophistical science , he had in him the foundation of useful and commendable knowledge , and cherisht it every where . civil beyond all forms of breeding , in his behaviour . very temperate , eating little , and sleeping less , though a bulky person . thus he lived and sojourned among us , and as he lived , so he died ; feeling the same eternal power that had raised and preserved him in his last moments . so full of assurance was he , that he triumpht over death ; and so even to the last , as if death were hardly worth notice or a mention : recommending to some with him , the dispatch and dispersion of an epistle , just before written to the churches of christ , throughout the world , and his own books ; but above all , friends , and of all friends , those in ireland and america , twice over . saying , mind poor friends in ireland and america . and to some that came in and enquired how he found himself , he answered , never heed , the lord's power is over all weakness and death , the seed reigns , blessed be the lord : which was about four or five hours before his departure out of this world. he was at the great meeting near lombard-street on the first day of the week , and it was the third following about ten at night when he left us ; being at the house of h. goldney in the same court. in a good old age he went , after having lived to see his childrens children to many generations in the truth . he had the comfort of a short illness , and the blessing of a clear sense to the last ; and we may truly say , with a man of god of old , that being dead , he yet speaketh ; and though absent in body , he is present in spirit ; neither time nor place being able to interrupt the communion of saints , or dissolve the fellowships of the spirits of the just . his works praise him , because they are to the praise of him that worked by him ; for which his memorial is , and shall be blessed . i have done , as to this part of my preface , when i have left this short epitaph to his name . many sons have done virtuously in this day , but dear george thou excellest them all. and now , friends , you that profess to walk in the way , this blessed man was sent of god to turn us into , suffer i beseech you the word of exhortation , as well fathers as children , and elders as young men. the glory of this day and foundation of the hope that has not made us ashamed since we were a people , you know is that blessed principle of light and life of christ which we profess , and direct all people to , as the great instrument and agent of man's conversion to god : it was by this we were first touched , and effectually enlightned as to our inward state , which put us upon the consideration of our latter end , causing us to set the lord before our eyes , and to number our days , that we might apply our hearts to wisdom . in that day we judged not after the sight of the eye , or after the hearing of the ear , but according to the light and sense this blessed principle gave us ; we judged and acted in reference to things and persons , our selves and others , yea , towards god our maker . for being quickned by it in our inward man , we could easily discern the difference of things , and feel what was right , and what was wrong , and what was fit and what not , both in reference to religion and civil concerns . that being the ground of the fellowship of all saints , it was in that our fellowship stood . in this we desired to have a sense one of another , acted towards one another , and all men , in love , faithfulness and fear . in the feeling of the motions of this principle we drew near to the lord , and waited to be prepared by it , that we might feel those drawings and movings , before we approached the lord in prayer , or open'd our mouths in ministry . and in our beginning and ending with th●● , stood our comfort , service and edification . and as we run faster , or fell short we made burthens for our selves to bear ; our services finding in our selves a rebuke instead of an acceptance , and in lieu of well done , who has required this at your hands ? in that day we were an exercised people , our very countenances and deportment declared it . care for others was then much upon us , as well as for our selves , especially the young convinced . often had we the burthen of the word of the lord to our neighbours , relations and acquaintance ; and sometimes strangers also , we were in travail for one anothers preservation : not seeking , but shunning occasions of any coldness or misunderstanding , treating one another as those that believed and felt god present . which kept our conversation innocent , serious and weighty , guarding our selves against the cares and friendships of the world. we held the truth in the spirit of it , and not in our own spirits , or after our own wills and affections . they were bowed and brought into subjection , in so much that it was visible to them that knew us , we did not think our selves at our own dispose , to go where we list , or say or do what we list , or when we list . our liberty stood in the liberty of the spirit of truth , and no pleasure , no profit , no fear no favour could draw us from this retired , strict and watchful frame . we were so far from seeking occasions of company , that we avoided them what we could ; persuing our own business with moderation , instead of medling with other peoples unnecessarily . our words were few and savoury , our looks composed and weighty , and our whole deportment very observable . true it is , that this retired and strict sort of life from the liberty of the conversation of the world , exposed us to the censures of many , as humourists , conceited and self-righteous persons , &c. but it was our preservation from many snares , to which others were continually exposed by the prevalency of the lust of the eye , the lust of the flesh , and the pride of life , that wanted no occasions or temptations to excite