A vindication of the principles and practices of the people called Quakers from the false aspersions of being monstrous in their opinions as to religion, denyers of the Old and New Testaments, inconsistent with and contrary to government, useless to the King and country, such as for whose protection the magistrate is no way obliged to take care, injurers of common justice between party and party, unfit for the societies of men and publique conversation in answer to a paper superscribed, To George Bishop of Bristol and to the rest of that party commonly called Quakers / by George Bishop.

An Answer to a Paper intituled, A Letter to George Bishop of Bristol, and the rest of that Party commonly called QUAKERS.

FRIEND,

VVHosoever thou art that wrote the Paper intituled A Letter to George Bishop of Bristol, and to the rest of that Party, commonly called Quakers. (For by the Postscript one cannot certainly un∣derstand who it was that wrote it, and so an Answer might be de∣mur'd unto yet.) That it may appear that Truth seeks no cor∣ners, but is as ready to come forth as bare fac'd into the World (if so be it can understand it) as thou; or any are to enquire in∣to it; however the intents of such may be complicated with snares, and gins to entrap the Innocent. I shall return an Answer.

To the fi••st Query. Viz. What do you mean by this Phrase my People? Do you by that only intend those of your own Opinion, and Party? If so, why are you only to be esteemed the people of the Lord? But if by that Phrase, you intend all the People whom the Lord hath made, of what Nation, Religion, or perswasion so∣ever, whether Christians, Jewes, Turks, Pagans, Infidels, good or bad; We then pray you to tell us, whether the Magistrate may not make Lawes against evil Doers, and put such Lawes in execution; though those evil doers should pretend a Justification before God from their Consciences, or that their Consciences did really perswade them that the evil that they did was really good?

I Answer, By my People, or the People of the Lord, We do un∣derstand all such in every Nation, Kindred, and People who fear the Lord, be they known, or distinguished by whatsoever Name,

or Appellation; They, or such in every Nation, Kindred, and People; howsoever called, or distinguished, who fear God, and work Righteousness are accepted of him. As Peter said in the case of Cornelius who was converted to the Faith, who was be∣fore a Gentile, and without the Law; and so the Jewes had no Conversation with such till after Jesus was offered up; who broke down the midle wall of Partition that was between, have∣ing abolished in his flesh the emnity, even the Law of Comman∣dements contained in Ordinances, for to make in Himself one New-man, so making peace. Eph. 2. 14. Of a truth (saith Peter) I perceive that God is no Respecter of Persons; but in every Nation be that feareth God and worketh Righteousness is accepted of Him, Acts 10. 34, 35.

So that when we say, my People, or the People of the Lord, We restrain it not to any sort, or particular Company, or society of men, but to such as fear the Lord, as aforesaid. And for such the Law was not made, but for the lawless and the disobedient; for the ungodly, and for Sinners; for unholy, and profane; for Murderers of Fathers, and murderers of Mothers; for Man∣slayers; for Whoremongers; for them that defile themselves with Mankind; for Men stealers, for lyars; for perjur'd persons; and if there be any thing that is contrary to sound Doctrine, ac∣cording to the Glorious Gospel of the Blessed God, which was committed to my trust. Saith the Apostle. 1 Tim. 1. 9, 10, 11.

And to these the Magistrate of God is a terror; to evil works; to that which is evil, for he beareth not the Sword in vain. For he is the Minister of God, a Revenger, to execute Wrath on him that doth evil. As Paul said to the Romans; who were then un∣der the Power of the Heathen Emperour; and to them he also said, Viz. To the believing Romans, as to such things ye must needs be subject, not only for Wrath, but also for Conscience sake Because, there is no Power but of God, and the Powers that be (saith he) are ordained of God. For (saith he) Rulers are not a terror to good works, but to evil. Whosoever therefore, res•••••• the Power, resisteth the Ordinance of God; and they that resi•••• receive to themselves Damnation. For, he is a Minister of God to thee for good: Wilt thou not then be afraid of the Power? Do that which is good; and thou shalt have Praise of the same;

but if thou do that which is evil be afraid, for he beareth not the Sword in Vain, (as aforesaid.) Therefore, let every Soul be sub∣ject to the Higher Powers, for there is no Power but of God. The Powers that be are ordained of God, Rom. 13. 1, 2, 3, 4, 5. And so thou hast an Answer to thy First Question.

To the second (sc.) What mean you by this Phrase, Thus saith the Lord? Do you only intend thereby that you are per∣swaded in your Opinions that the Will of the Lord is thus? Or, do you intend as the Holy Prophets of Old, that these Words that you utter are not your Own Words, but that you are inspi∣red of God, and speak them as moved of the Lord? If so, then we pray you tell us by what Rules shall We measure what you say, whether it be tru••, or not, whether you be mist••ken or not, or whether what you utter as from the Lord be not indeed a de∣lusion. For We hear others telling us that the Lord saith direct∣ly contrary to what you say the Lord saith. Now as We are bound on pain of Damnation to believe that to be true which the Lord saith; so also are we bound on pain of Damnation, not to believe a lie as the Word of the Lord.

I Answer, When we say, thus saith the Lord, We intend, and mean no other then what the holy Prophets of Old did, when they utter'd being inspired of the Lord, not their Own, but the Word of the Lord.

And if you would know by what Rule you should measure what is so said to be true, or not; mistaken or not; whether uttred as from the Lord, or a Delusion.

You must know, and believe in the Principle in you which is of God, which there speaks the Word of the Lord; which what∣soever the Father saith unto him there speaks, the Son of God; the measure of him in you, which convinces you of Sin; and shewes you all that ye have done, is not this the Christ? said the Woman of Samaria of him that then spake to her, whom she knew not, nor what he said, till he came to tell her all the things that ever she did; till she came to that of him in her which witnessed to what he said, which told her what she had done. Come see a man (said she) which told me all things that ever I did, is not this the Christ? Joh. 4. 29. see the History in the former part of the Chapter. For, He whom God hath sent speaketh the Words of God, Joh. 3. 34.

Now therefore, if you know not this; if you believe not in th•••• if you take not heed to this; if you dwell not in this; Let t•••• Word of God dwell richly in you (saith the Apostle) in all W••••¦dom, teaching, and admonishing one another in Psalmes, a•••• Hymns, and spiritual Songs, singing with Grace in your heart•• •••• the Lord, Col. 3. 16. If you take not Councel at this; if you list•••• not to this; if you repair not to this, how can ye know the wo•••• of the Lord?

For, every thing is seen, and known in its Principle; the thing•• of God in the Principle of God; the things of man, in the Prin∣ciple that is in man. For, what man knoweth the things of a man▪ save the spirit of man that is in him? Even so the things of God▪ knoweth no man but the spirit of God. VVhich things also ••e speak (saith the Apostle) not in the Words which man's wisdom teacheth, but what the Holy Ghost teacheth, comparing spiritu∣al things with spiritual. But the Natural Man receiveth not the things of the spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, 1 Cor. 2. 11, 12, 13, 14.

So how can ye otherwise then reel to, and again as Drunkards; or those who know not whether it be dark or light; whether •••• be the Word of the Lord ••hich is spoken to you, or not the word of the Lord, whether it be good, or bad, when the word•• in the form of Truth are spoken; when you know not, nor be∣lieve in that which speaketh the Truth; the spirit of Truth i•• you, which leadeth into all Truth; which proceedeth from the Father, which shall receive of mine (saith Christ) and shall she•• it unto you, Joh. 16. 14. When you have not the mind of Chri••••; which Paul testifies of when he saith, For who hath known the mi•••• of the Lord that he may instruct him? but We have the mind of Cbri••••. 1 Cor. 2. last, And this is that which testifies unto him, Joh. 15. 26.

Now here you must stand; and at this you must make an A••••; and not take upon you to judge of the Word of the Lord, till yo•• know that which speaketh the word of the Lord; that savou•••• the word of the Lord; that tries the spirits whether they be •••• God, or not. For, he that is spiritual judgeth all things; yet he him∣self is judged of no man. 1 Cor. 2. 15. For the spirit it is th•••• searcheth all things, yea the deep things of God, v. 10.

Now if you know not this spirit, if you judge not from this ••pirit, what signifies your judgment? Or, how can ye indeed ••••dge, seeing you know not the Lord? For, if any man will do 〈◊〉〈◊〉 will, he shall know of the Doctrine, whether it be of God, •••• whether I speak of my self, Joh. 7. 17. And in that ye know ••••t the Doctrine, whether it be of God, ye shew that ye are not ••oers of his will; and in that ye cannot tell what one saith, ••nd another as the word of the Lord, when they speak quite ••ontrary one to another; it shews that ye know not the Doctrine ••hat is of God; and so that ye are not Doers of his will; which ••f you were, and did know the Doctrine, you need not ask the Question; and your asking of the Question shews that you know ••ot the Doctrine, nor are doers of the will of God, he yet whom∣soever you will. And so you will do well hereby to come to see ••our state; that you may come to that which doth the will of God, which came into the World to do the will of God. For God giveth not the spirit by measure unto him, Joh. 3. 34. And so here is an Answer to thy second Question.

To the Third Question. What mean you by the word Consci∣••••ce? Do you thereby only mean every man's private perswasi∣o••, Reason; or your own particular private Perswasions, or Rea∣son, or something else, and what else?

I Answer, We mean not when we speak of Conscience, or the word Conscience. Every mans private Perswasion, or Reason; or our own particular private Perswasions; or Reason, but this We ••••••n, and this we understand by the word Conscience; or Con∣••ci••nce is this; and this we mean, and understand by, and when we say Conscience.

Viz. That Capacity in man which is of an Immortal Nature; which God hath placed in Man; which witnesseth to God; In which are written all the things a man doth; out of which all shall ••e judged; In which the Son of God speaketh who is come into ••••e World, who is Lord of Conscience; whose seat Conscience is; ••ho judgeth there, and shall come to judge the Q••ick, and the ••••••d; which Daniel saw when he beheld till the Thrones were ••ast down; and the Antient of Daye•• did sit, whose Garment was white as Snow, and the hair of his head like pure wool; his Throne was like the fiery flame; and his Wheeles like burning

fire. A fiery stream issued, and came out from before him; Tho••¦sand Thousands ministred unto him, and ten Thousand times t•••• Thousand stood before him. The judgement was set, and t•••• Books were opened, Dan. 7. ••, 10. And John in his Revel••ti•••• who saith, that he saw the Dead small and great stand before Go•• and the Books were Opened; and another Book was Opene•• which is the Book of Life; and the Dead were judged out •••• those things which were written in the Books, Rev. 20. 12. A•••• here is the Worm that dieth not, and the fire that is not quenche••▪ Marke 9. 44.

And here is the difference between a mans private perswasio••, or reason, and conscience. A mans private perswasion, or r••••∣son, is the product, or effect of the spirit, or of conscience, th•••• is within him; which may be sometimes right, someti•••• wrong; sometimes mistaken, sometimes not; according as th•• spirit, or the motion is, that is within him. For there be whos•• mind, and conscience is defiled. viz. Them that are defiled; th•• unbelieving to whome nothing is pure, Tit. 1. 15. And the•• is the filthynesse of flesh and spirit, 2 Cor. 7. 1. And I pray, Go•• your whole spirit, and soul, and body be preserved blamele•••• unto the coming of our Lord Jesus Christ, 1 Thes. 5. 23. 〈◊〉〈◊〉 conscience is that from whence (many times) that particular p••••∣vate perswasion or reason of a man cometh, or that from whi•••• it proceedeth, or that which obligeth thereunto, and maketh i•• that which is called reason or perswasion.

Now there is a great deal of difference between the effect, 〈◊〉〈◊〉 the cause, the product and the thing producing; the causa 〈◊〉〈◊〉 qua non (as I may say when it proceedeth from that as the cause) the cause, or that without which there would not be that per∣swasion or reason, and the causata, or the reason, or perswas••••••▪ As when indeed conscience is the cause, as in many cases it is, b•••• not in all. For many do things without any consideration at a••••▪ and some know not what conscience is: And there is reason, •••• perswasion oft times which proceedeth not properly from c••••¦science, but from a mans understanding distinguished from co••s••••¦ence. For I make the understanding and conscience two, thou•••• conscience is in a sence, understanding. For it cannot conscire, •••• know with, or together, as is the Etimology of the word; ••••

it hath an understanding of what it knoweth with, or together, and in that it knows with, or together, it implies it is with som∣thing else, and what is that with, or together with which it knows, but the understanding, or the spirit of a man which is within him? which therefore must be distinct, as must the spirit of a man, and conscience. For conscience is the Record (as I may so say) of what a man doth. The spirit of a man is that which gives motion to that which a man doth, or that which is the natural cause of its being, yet there is another thing that moveth the spirit of a man, and is the cause of its being, and the reason of what it doth, which may be either the spirit of God, or of this world. And these things are manifest.

Besides, a man may be led by anothers understanding by an im∣plicit faith, which cannot be properly called a mans own, but a∣nothers, because anothers, not his own understanding is the cause thereof.

I say there is a great deal of, or a large difference between the causa or the cause without which the thing or the effect is not, and the causata, or that which is the product of the cause, so that (to finish my answer to this thy third question) a mans, or every mans particular or private perswasion or reason, is not his conscience barely, or properly considered, but by a Figure or taking the perswasion for the thing that perswades, it may be called conscience, when conscience is the ground of that perswasion, or the cause thereof.

Yet Paul saith another word—I know, and am perswaded by the Lord Jesus that there is nothing unclean of it self; but to him that esteemeth any thing to be unclean, to him it is unclean. He speaks of meats and drinks, keeping of a day, or not keeping of a day, and mens judging of one another in such things as are not the Kingdom of God. The Kingdom of God (saith he) is not meat and drink but righteousnesse, and peace, and joy in the Holy Ghost, for he that in these things serveth Christ, is accept∣able to God, and approved of men. For meat destroy not the the work of God. All things indeed are pure, but it is evill for that man which eateth with offence, it is good neither to eat flesh nor to drink wine, nor any thing whereby thy Brother stumbleth, or is offended. (This was eating in the Idols Temple by such a••

were strong, that saw the earth was the Lords and the fullnesse thereof, which the weak not understanding took as offred to Idols; and so seeing them eat who were strong in the Idols Temples, eat also; not as the strong; as the Earth was the Lords, & the fulness thereof, as all things are pure to him that is pure; not as that there is nothing unclean of it self, but as offered to an Idol, so he that was strong was an occasion through his so eating, of stumbling to his weak Brother; and therefore he saith, If meat make my Brother to offend, I will eat no flesh whilest the world standeth, least I make my Brother to offend. For when you so sin against the Brethren, and wound their weak conscience, ye f•••• against Christ. For if any man see thee which hast knowledge f•••• at meat in the Idols Temple, shall not the conscience of him that is weak be imboldened to eat those things which are offered to Idols? and through thy knowledg shall the weak Brother perish for whom Christ Died. Let us not therefore (saith he) judge one another any more, but judge this rather, that no man put a stumbling block, or an occasion to fall in his Brothers way, Rom. 14. 13, 14, 15, 17, 18, 20, 21. 1 Cor. 8. 10, 11, 12, 13. And God shall enlarge Japhet, and he shall dwell in the Tents of Sem. G••••. 23. 27. And let every Man be fully perswaded in his own Mind, Rom. 14. 5. And Paul and Barnabas, perswaded them to conti•••••• in the Grace of God, Acts 13. 43.

So that Conscience is somewhat else then a Man's particular, o•• private Perswasion, or Reason; and what else I have signified. I•• which I have been the larger, that you may see that we are not •••• those who hide things in Corners that are to be made manife••••▪ but do bring them forth to the Light. By which you may see, •••• you please to open your Eyes, what Conscience is; and the thin•••• appertaining thereunto; and in what sence we understand C••••∣science. I shall now proceed to thy Fourth Query, which is this▪

4. Q. What mean you by the word Light, and the Light wit•• you? (words much used by you in other Papers which you h•••• published) and do you by this only intend every Man's partic•••••••• Natural Reason, or what else? And how do yee distinguish •••• from Conscience?

Ans. Here thou seemest to go off to the General from my Pa••••¦cular; which, in the three former Q••eries, thou seemest to i••¦tend;

and that upon a Printed Paper which (thou saist) came out lately in the Name of George Bishop addressed to the King and both Houses of Parliament, in these words following. Viz.—But saist not what; which Paper (thou saist in the beginning of thy Letter) with other formerly Printed and Published by us, hath given occasion (as thou saist) to some who mean well to en∣quite into our Wayes, and Principles; and who (as thou expres∣ses) finding themselves unable from those words, and Phrases, and Notions, wherein (thou saist) we have hitherto used to express our selves to the World fully, and to their own satisfactions, to understand our meaning; have resolved to intreat (as thou words it) and to pray our Answer to the following Particulars. And so thou beginnest with thy Q••eries as aforesaid, and before them thus. Friend••, There came forth lately a Printed Paper in the Name of George Bishop, addressed to the King, &c. as hath been said. Unto which Q••eries of thine, I have answered; though thou hast not expressed the Contents of the Paper unto which thou seemest to refer, though, because thou hast not assign'd it, I might have forborne to have given thee an Answer. And now thou alledgest several things as the ground of thy following Que∣ries, which (thou saist) are (as in the particular of thi•• Q••estion) the Light; the Light within you. Words much used by you in other Papers, which you have published, but dost not quote the Papers, nor the Clauses wherein such words as these (as thou saist) are used by us; whereby I might know in what sence they are spoken; or to what in such Papers, such words as these do refer; and so give thee a satisfactory Answer. On which foot, I might here also demur unto an Answer. But because thou pretendest to satisfaction; and saist that such words Printed and published by us, hath given occasion to some who mean well to enquire into our wayes, and Principles, &c. as aforesaid; and to their satis∣faction, &c. I shall as in the former proceed to Answer thee.

And so by the word Light, and the Light within we mean Christ the Light. I am the Light of the World (saith Christ) he that fol∣loweth me shall not walk in darkness; but shall have the Light of life, Joh. 8. 12. And in him was life; and the life was the Light of men. That was the true Light that lighteth every man that cometh into the World, Joh. 1. 3. 9. And this Light is within.

Christ in you the hope of Glory; which is a mistery, even the Mistery hid from Ages, and from Generations, but now is made manifest to his Saints; to whom God would make known what is the Riches of the Glory of this Mistery among the Gentiles; which is Christ in you the hope of Glory. As the Apostle said to the Col••ssians, Col. 1. 26, 27.

Now this is not Natural Reason; nor do we by this intend every, or any man's particular Natural Reason; but when we speak of the Light, and this Light within, we only intend Christ; the light of Christ; Christ the light; the true light that lighteth every Man that cometh into the World; which Reason is not, Natural Reason, for that only hath to do in the things of a man; and hath no further Relation then to the things that are of Man. But when we say the light, we mean that which enlightens Man; Man that is in the Fall; Man that is in the Transgression; Man that is i•• darkness; Man that is in Death, Lighten mine eyes lest I sleep the sleep of Death, Psal. 13. 3. Of this we speak; and we mean no∣thing else when we speak of the light; and this light within: which though it shineth in darkness, yet the darkness comprehendeth it not, Joh. 1. 5. And this is the condemnation that light is come into the World, and Men loved darkness ra••her then Light, be∣cause their deeds are evil. For every one that doth evil hateth the Light, neither cometh to the light, least his deeds should be re∣proved, but he that doth Truth cometh to the light that his deeds may be made manifest that they are wrought in God, John 3. 19, 20, 21.

So that we mean not hereby natural Reason; for that cannot goe beyond that of which it is; the Principle which is of Man, for that cannot perceive the things of God, the natural Man can∣not, (as hath been said) for they are spiritually discerned: Nor can the nature that is in the fall, shew nature that is in the fall, nor is there any reason in it. For darkness cannot shew darkness; the night the night; but that which shews darkness is the Light that shineth in the darkness; though the darkness comprehends it not: And that which shews the night is the day; and that which shews what is in the Transgression, is that wh••ch Redeems out of Trans∣gression; which delivers from it, not Transgression.

For Man when he fell, fell wholly, there was not something in

th•• fall, and something not; but his foolish heart was darkned, Rom. 1. 21. They are altogether gone aside; they are all become filthy, there is none that doth good, no not one, Psal. 14. 3. And that which shewes him how he is in the fall, is that which never fell; which is the Light, the Light of Christ, Christ the Light; the true Light that lighteth every Man that cometh into the World. (as aforesaid) Which is not Conscience, but that which shineth in the Conscience, and enlightens it, and shewes there the deeds that are evil: And this is Christ; Come see a Man that hath told me all things that ever I did, is not this the Christ? (as hath been said.)

Now this is the Truth; and the what else; or what the Light is; or what we mean by the Light, and this Light within; which is, that which sheweth evil, which makes it manifest. For all things that are reproved are made manifest by the Light; for whatsoever maketh manifest is Light. Wherefore he saith awake thou that sleepest, arise from the dead, and Christ shall give thee Light, Eph. 5. 13, 14. And thus we distinguish it from Conscience.

To the fifth (sc.) What mean you by the Word Christ as you use it; when (in your writings) you say, the Light within you is Christ? Do you by that word Christ so used, intend Jesus born of the blessed Virgin Mary? or what else? And how do yee distin∣guish this from the Light within you (mentioned in other of the discourses) or from the Word Conscience.

Answ. This is answered in part already, by what is said to the former Question, which in effect, is this—That that which en∣lightens, which shews a Man his heart, and his reines, and tryeth them, which reproves; which makes manifest, is Christ the Light; which Christ is the same that was born of the Virgin Mary; which was made flesh, which sitteth at the right hand of God, which was crucifyed, dead, rose again from the dead; and ascended far above the Heavens, that he might fill all things, who when he was in the days of his flesh with his Disciples, said, It is expedi∣ent for you that I goe away; for if I goe not away the Comfor∣ter will not come unto you; but if I depart, I will send him unto you; and when he is come, he will reprove the World of sin; of Righteousness, and of Judgment; of Sin because that they believe not in me; of Righteousness, because I goe to my Father,

and yee see me no more; of Judgment, because the Prince of 〈◊〉〈◊〉 World is judged, Joh. 16. 7, 8, 9, 10, 11.

So that which reproves the World of sin, of righteous•••••••• and of judgment, the spirit of truth which proceedeth from •••• Father, which testifies of Christ, which guideth into all truth, •••• the thing that now is to be lookt to; Christ in you, the hope •••• glory; the mistery hid from Ages, and Generations, but 〈◊〉〈◊〉 made manifest to his Saints; the riches of the Glory of the ••••¦stery: Now the Lord is that spirit—And when he the spir•••• •• truth is come; he will guide you into all truth, Joh. 16. 1••▪ 2 Cor. 3. 17.

So that to look for a Body, that is to say, such a Body; or •••••• Body in which he was in the dayes of his flesh, that is to say, •••••• fleshly Body, that which eat and drank and slept, and was we••••y▪ that you are not to expect, when I say, Christ in you; or the lig•••• which is within; Christ the light; nor doth the Apostle so inte•••• it; for that would have been very gross; and such a thing as 〈◊〉〈◊〉 not be. One man, flesh, blood, and bones, of the same Dimens•••••• in another. But he speaketh of Christ in the spirit; the Spiri••••∣al Man; the Lord from Heaven; the second Adam; the q••••••∣ning Spirit, that calleth things that are not as if they were; 〈◊〉〈◊〉 was put to death in the flesh, but quickned in the spirit. 〈…〉〈…〉 the spirit that quickneth, the flesh profiteth nothing; speaking •••• himself to the Jewes, John. 6. 63.

So this you must heed and this you must mind to bring you •••• God; that of him in you that reproves, that makes manife••••; that shewes you all things that ever you have done; the though••••, and intents of your hearts, and judgeth them, to whom the Fa∣ther hath committed all judgment; because he is the Son of M••••, who quickneth whom he will; whose words are Spirit and Life; who speaketh so as never Man spake; who was before Abr•••••••• was; by whom all things were made; who was the Son of A••••••▪ who was the Son of God, Luke 3. last ver.

And this was that which Paul spake of when he said, Wh••••••∣fore henceforth know we no man after the flesh, yea, though •••• have known Christ after the flesh, yet now henceforth know ••e him no more, 2 Cor. 5. 16. And therefore he speaks of dying 〈◊〉〈◊〉 Christ; and living to Christ, and not living to themselves, 〈◊〉〈◊〉

••••to him which died for them, and rose again; and of being in Christ; and the passing away of old things; and of the becomming of all things new. And that he died for all, that they that live ••••ould not live unto themselves, but unto him that died for them, 〈◊〉〈◊〉 rose again, v. 15. 17. And of the new Creature. Therefore (saith he) if any man be in Christ he is a New Creature. Old things ••••e passed away, behold all things are become New. And, I am ••••ucified with Christ. Nevertheless I live; yet not I but Christ 〈◊〉〈◊〉 in me; and the life which I now live in the flesh, is by faith •••• the Son of God, who loved me, and gave himself for me. Gal. 2. 20. And, if any man hath not the Spirit of Christ he is none of ••is; And if Christ be in you; the body is dead because of sin, but t••e spirit is life, because of Righteousness. Rom. 8. 10. But if the spirit of him that raised up Jesus from the Dead, dwell in you; •••• that raised up Christ from the dead, shall also quicken your ••ortal Bodies by his spirit that dwelleth in you, v. 11. And, I in 〈◊〉〈◊〉 (and this was spoken by him when he was upon the Earth, and was not offred up; and therefore it must be understood of a Spiritual, not a Corporeal, or fleshly, or Natural in being; accor∣d••••g to the Generation, or Nature of Man, that is circumscribed to time, and place; and impassability; which cannot be seperated from its Dimensions, or Natural Consistency, or proportion, I in them, (saith he) and thou in me, that they may be made perfect in One, and that the VVorld may know that thou hast sent me, and hast loved them as thou hast loved me, Joh. 17. 23.

And so much in Answer to this Question. Christ, and the light which is within are no•• two, but one; yet are they not so One as ••••at where Christ is, there is the Body that suffred at Jerusalem; that was flesh; that proceeded from the Virgin Mary, that died, was buried, rose again, and ascended. For in that he sitteth at the right hand of God. But where the Light is, there is Christ which was in the beginning with God; by whom all things were made that was made. In whom was life, and the life was the light of Men. As John speaks, Joh. 1. 2, 3, 4.

And so we distinguish only between Christ which was before the World was, by whom the Worlds were made; which came from the Father, and went to the Father, who is everlasting; the Alpha, and Omega; the Begining, and the End; the First, and

the Last; which was, and which is, and which is to come; 〈◊〉〈◊〉 Lord God Almighty, the Head of his Church, who said—A•••• loe I am with you alwayes to the end of the World, Mat. last, 〈◊〉〈◊〉 which so he was not to them in the Body in which he was be•••• he suffered; for as to that himself said unto them, Neverthe•••• I tell you the truth, it is expedient for you that I goe away, •••• 16. 7. as aforesaid: And he shall reprove the World (speaking •••• the Comforter when he was come, which (he saith) it was ex••••¦dient for them that he went away; for if he went not away▪ •••• Comfo••ter would not come; but if I depart I will send him •••• you ••aith he to them; he shall reprove the World of Right••••••¦ness because I goe to my Father, and you see me no more, ve••s▪ •• so I say we only distinguish between Christ the Light so, & his 〈◊〉〈◊〉 within the true Light that lighteth every Man that cometh into •••• World; and the Body which he took of the Virgin Mary in •••• fulness of time, wherein the Word was made flesh, and d••el•• ••¦mong us, and we beheld his glory, the glory of the only be••••••¦ten Son of the Father full of grace, and truth: As John s••••••, Joh. 1. 14. For as to the One he is without Begining of Daye••, •••• End of Life; Thou art a Priest for ever after the Order of ••••¦chisedeck; the Lamb slain from the Foundation of the Wor••••▪ Rev. 13. 8. As to the other, his Body, that which was born of •••• blessed Virgin Mary, it had begining of dayes, and end of life, •••• so was not slain from the Foundation of the World, nor a Pri•••• in this sence, for ever.

For, he was born at Bethlem of Judea in the dayes of Herod the King, Mat. 2. 1. And he suffer'd at Jerusa••••m under Pontius 〈◊〉〈◊〉, the Roman Governour when he yielded up the Ghost, Matt•••••• 27. 50.

So as to the One, Me ye have not alwayes, said he to his Dis••••∣ples, when he was to be offer'd up, viz. his Body which was bo•••• of the Virgin Mary, which was then to be offer'd up, to die f••r the sins of many; which answer'd to the Sacrifices in the Law; which he fulfilled; And so ye see Me no more, for I go to the Fa∣ther, Mat. 26. 11. And as to the Other, And loe I am with yo•• alwaies to the end of the VVorld. Which was after his Resur∣rection spoken by him to them, when he was to ascend, M•••• 28. last.

In the One he gave himself a Ransome for all to be testified in ••••e time, 1 Tim. 2. 6. In the O••her he ever liveth, making Inter∣cess••on for them, Heb. 7. 25. For, this Man (saith the Apostle) because he continueth for ever, hath an unchangeable Priesthood; wherefore he is able also to save them to the uttermost that come unto God by him; seeing he ever liveth to make Intercession for them. For such an high Priest became us who is holy, harm∣less, undefiled, seperate from Sinners; and made higher then the Heavens; who needeth not daily as those high Priests, to offer •••• sacrifice, first for his own self, and then for the Peoples; for this he did once; when he offer'd up himself. For the Law make∣••••h Men high Priests, which have infirmity, but the word of the O••••h which was since the Law, maketh the Son, who is consecra∣t•••• for ever more. Heb. 24. 26, 27, 28.

And thus we distinguish the Light; the Light which is within 〈◊〉〈◊〉 the Word Conscience. Conscience is that in which this Light s••••••eth; of which it is a witness; the Light is that which shineth in the Conscience.

And, so I have done with this particular; which for your sakes, that yee may see into the misteries of the Kingdome of God; now m••de manifest which (it seems by your Questions) is hidden from y••••r eyes, was I moved of the Lord to write, To the end that •••• this your day you may know the things that belong unto your Pe••ce; least they be hid from your eyes; and the dayes come wherein you may look for Light, and he turn it into the shaddow of death; and make it gross darkness. Therefore give glory to the Lord your God before he cause darkness, and before your ••eet stumble on the dark Mountains, and while ye look for light ••e turn it into the shadow of death, and make it gross darkness. As Jeremy said Jer. 13. ••6. For your day is not yet over; and ••here is a time yet wherein you may be gather'd to God; Refuse ••ot the hour of your Visitation; but to day whil'st it is called to day, if ye will hear his Voice, harden not your hearts as in the Provocation. For yet a little while, and time will be no more at ••o you, it is the word of the Lord. And so I have finished this particular answer to thy fifth Question: Thy sixth follows.

Quest. 6. What mean you by this Phrase, The seed within you, when you usually say, the light, and seed which is in every one who

comes into this world is Christ; who teacheth all who come into this World without Scriptures, or Church; or the teaching of Men. ••▪ that whosoever followeth that Light and Seed shall be saved? And how do ye distinguish this Phrase, The Seed within you, from th•••• other, The light within you?

I Answer, by the Seed we mean the seed which is Christ. Now unto Abraham and his seed were the Promises made; he saith no•• unto Seeds as of many, but as of One, and to thy seed which is Christ. Gal. 3. 16. And this seed is in every one, a measure of •••• in every one. For as the Body is one, and hath many Member••, and all the Members of that one body being many, are one Body; so also is Christ. 1 Cor. 12. 12. The manifestation of the Spirit, which is given to every one to profit withall, v. 7. which is called the Kingdom of God; the good seed, of which he that is the So •••• is the Son of Man; the Seed of the Kingdom; which is like ••o•• Grain of Musta••d ••eed, which a man took, and sowed in his field▪ w••••c•• indeed (saith he) is the least of all Seeds, but when it •••• grown up it is the greatest among Herbs, and becometh a Tree, so that the Birds of the Air come, and lodge in the Branches thereof, Mat. 13. 31, 32. The Field is the World; and the good Seed are the Children of the Kingdome; but the Ta••es are the Children of the wicked One; the Enemy that sowed them is the Devil, the Harvest is the end of the World, and the Reapers a•••• the Angels, v. 37, 38, 39, 40. And this Kingdome is within. T•••• Kingdome of God cometh not by observation, neither shall they say loe here, and loe there; for behold the Kingdome of G••d •••• within you: Said he to the Pharisees when they demanded of h•••• when the Kingdome of God should come, Luk. 17. 20, 21. And t•••• Seed is the Word of God, Luk. 8. 11. The Word of the Kingd•••• which being sown in the good ground bringeth forth fruit in 〈◊〉〈◊〉 an hundred fold, in some sixty, in some thirty, Mat. 13. 19, •••• The Word nigh in the mouth, and the heart. The Righteousness •••• Faith which saith on this wise: Say not in thy heart who shall ••••∣cend into Heaven? (that is to bring down Christ from above) •••• who shall descend into the deep? (that is to bring up Christ ag•••• from the dead) but what saith it? The Word is nigh thee even •••• thy mouth, and in thy heart, that is the Word of Faith which •••• Preach. Saith the Apostle, Rom. 10. 6, 7, 8.

So that when we speak of the Seed, we speak of Christ, and mean Christ the Seed; the measure of him in every Man; which lighteth every man, Male, and Female, Jew and Greek, Barbarian and Scythian, Bond and free. There is neither Jew, nor Greek, there is neither Bond, nor free; there is neither Male, nor Fe∣male; but ye are all one in Christ Jesus. Gal. 3. 28.

And when we speak of the Light which is within, we mean Christ; the light of the World. For it is the same thing though under different Appellations, because of its effects in which it answers unto Men, who by such things understand what those things mean. And he is able to save to the uttermost all those that come to God by him. Heb. 7. 25. And this is the Ʋnction (the measure of him •••• every one) whereby we know all things. As John spake, But ye have an Ʋnction from the Holy One; and ye know all things. 1 Joh. 2. 20. And the Anointing which ye have received of him abideth in you; and you need not that any man teach you, but as the same Anointing teacheth you of all things, and is truth; and is no lie; and even as it hath taught you, ye shall abide in him, ••••. 27. which is also called the New Covenant; which the Prophet said, that the Lord would make with the House of Israel after those dayes, viz. I will put my Lawes into their mind, and write them in their hearts; and I will be unto them a God; and they shall be to me a People. And they shall not teach every man his Neighbour; and every man his Brother, saying, Know the Lord; for all shall know me from the least unto the greatest. Heb. 8. 10, 11.

And this is the Teacher of his People, of which Moses truly said unto the Fathers, a Prophet shall the Lord your God raise up unto you of your Brethren like unto me, him shall you hear in all things whatsoever he shall say unto you. And it shall come to pass that every Soul that will not hear that Prophet shall be destroyed from among the People, Acts 3. 22, 23.

Now unto this you must take heed; in this you must believe, that gives you to see what is within you, which searcheth your hearts, and tryeth your Reines; which divideth assunder the Soul and Body; the joints and marrow; and is a discerner of the thoughts, and intents of the heart; neither is there any Creature that is not manifest in his sight, but all things are naked, and o∣pened unto the eyes of him with whom we have to do. The Word

of God which is quick and powerful; and sharper then any two ed∣ged Sword, piercing to the dividing assunder, &c. as afores•••••• Heb. 4. 12, 13.

And this We teach, and this we direct unto, for all men t•• know, and believe, and to be directed by, that they may know the things of God; that they may try their spirits whether they be of God; that they may understand the things that are freely given them of God; that they may come to the Knowledge •••• the truth, as it is in Jesus; that in the Principle of God, they may come to know the things that are of God, without wh•••• only the medling with Religion, is but beating of the air, an•• •••• uncertain; which Paul intimates he did not. I therefore so 〈◊〉〈◊〉 (saith he) not as uncertainly; So fight I, not as one that be 〈◊〉〈◊〉 the air, 1 Cor. 9. 26.

So that we lay not aside the Scriptures; neither do we de••••, detract from, or undervalue the Scriptures; or the Church whi•••• is in God; the New Jerusalem which is from above; which •••• free; the Mother of us all. But we own, and embrace what •••• saith, as guided by her Head Christ Jesus. Nor do we despise, •••• cast aside the Teachings of Men, who are led by the spirit of Christ, and by the spirit are moved, and do speak. But the thing we d•• is to hold out to men the right way to Salvation, as we have re∣ceived mercy to know; and to direct them how they may come to that which will open their Understandings, and give them to know the Scriptures, and to try the Spirits, that so they may not be deceived, and deluded, and so be undone for ever. And this is the light; Christ the ligbt; the seed, the seed which is Christ; com∣ing to know this; the measure of him in every One; the Principle of God is come to be known, which gives to know the things of God, and the Scriptures, and the Teachings of Men; and brings into the Church which is in God. And so I have done with th•••• Particular.

To thy seventh Question; to wit, What mean ye by the word Perfect when you affirm that some am••ng you are Perfect; whose words and Teachings are like the Teachings and writings of the A∣postles? Do you by this mean that some among you are without sin? Or, only that all their Teachings, are in all things like the Words of Christ? Or, that in all, or only in some of their Teach∣ings,

they are infallible? If only in some then we pray you tell us in what of their Teachings are they Infallible, and in what not? And whether they are single persons among you that are perfect in the sence wherein you mean perfect, or any number, or what Number of them?

I Answer by the word Perfect, we mean him who perfected by 〈◊〉〈◊〉 Offering for ever them that are sanctified, Heb. 10. 14. The perfect man of which Paul speaks, Ephes. 4. 14. Till we all come (••aith he) in the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man; unto the measure of the sta∣t••r•• of the fulness of Christ. And unto which he pressed when he said, I count not my self to have apprehended; but this one thin•• I do; forgetting those things which are behind; and reach∣ing forth unto those things which are before; I press towards the Mark; for the prize of the High Calling of God in Christ Jesus. Let us therefore (saith he) as many as be perfect be thus minded. And if in any thing ye be otherwise minded, God shall reveal e∣ven this unto you. Nevertheless, whereto we have already at∣tained, let us walk by the same Rule. Let us mind the same thing, Phil. 3. 13, 14, 15, 16.

Now, this we hold forth by the word perfect; and those that are perfect, and the words, and teachings that are as the Apostles. As every man comes to know him that is perfect, Christ Jesus; the measure of Christ in him, and growes-up in it, he comes to be perfect. And as he speaks, teaches, and writes from the measure of Christ, the perfect man, in him; Or, as Christ Jesus who is perfect, speaks in him; or as the spirit of Jesus moves him to speak, or inspires him; he so speaking, writing, or teaching; teaches, writes, and speaks as the Apostles of God, and the Holy Men of God, who from the Lord, or the motions, or inspiration of the Holy Ghost, or Christ the seed in them wrote, spake, taught; and ••uch Writings, teachings, speakings; or the writings, teachings, ••od speakings of such as so speak, teach, and write from the per∣••ect man; the Inspiration of the Almighty; the motions of the ••pirit of Christ; Christ in them the Head; the Head of the Church; ••he Head of every Man, whether in Male, or Female, Barbarian or Scythian, bond or free, young or old are Infallible; are perfect as ••e is perfect; as that is from whence it proceedeth.

And herein the words, sayings, teachings, writings are dis••••••∣guished from the Writings, Teachings, sayings words of men, as they come from this; or as they come not from this.

For, we hold not that either the Apostles themselves, or those who are now come to know the same spirit by which they spoke; Jesus Christ yesterday, and to day, and the same for ever, did, or doe in every thing speak, or write the very word of the Lord; that which is infallible, and to be received as the inspiration of the Almighty; or the command of the Lord. For Paul testifies of himself that he spake sometimes by Permission, and not by Com∣mandment. And sometimes he saith I have no Commandment of the Lord as to such a thing. Yet I give my Judgment as one that hath obtained mercy of the Lord to be faithful: and I suppose therefore, &c. And to the rest (saith he) speak I, not the Lord, 1 Cor. 7. 12, 25, 26, 6. But this we hold, that there is such a thing, and among us as the spirit of Christ; as the teaching of Christ, as the Writings of Christ; as the sayings of Christ; th•••• is to say, There be among us in whom Christ lives, whose life that they now live in the flesh is by faith of the Son of God, who hath loved them, and given himself for them; In whom he speaks who speak from him; who write from him; and teach from him, from the movings of his spirit in them; and the writings, and speakings, and teachings of these; as they teach, write, and speak from this; Or, as what they speak, write, and teach comes from this; from the teachings of Christ; the Word of Christ; the Inspiration of the Holy Ghost; their words, teachings, and wri∣tings are as the teachings, and writings, and sayings of the Apo∣stles, and are infallible.

And if you would know in what they are so, and in what not; and who they are that are so; and who not; and whether they a••e single Persons among us who are Perfect in the sence where•••• we mean Perfect, (as you say we have exprest it) or any number, of what number of us. As are your Queries in the latter end of this Question; which is stuft with such things as these. You mu•••• (as hath been directed before) come to know the thing in y•••••• selves; the measure of Christ in you; the Perfect man; that from wh••ch the Apostles wrote, and taught; (as aforesaid:) You mu•••• come to be doers of the will; to know him in you who doth the

will of God; that came into the World to do the will of God; and till then you can neither know the Writings, Teachings, and spe••kings, the Doctrines of the Apostles, or any of us to be of God.

Therefore to this still we direct you, for the things of God are known no where but in that; and the spiritual man it is that judgeth all things, and yet he himself is judged of no man. That must help you to do this; without the knowledge of whom in you; and your receiving judgment from him, yee cannot know them. And the••efore, whilst you remain in another state, it is to no more purpose to tell you; nor will you one jot the more be∣lieve, because we say it that it is so; and that such, and such there are that are so among us, then the Pharisees, Chief Priests, Ru∣lers, and Elders did believe that he was the Son of God; when ••e told them, and said I am; when the Chief Priest asked him the Question, who rent his Cloaths, saying; he hath spoken blas∣phemy. What further need have we of witnesses, behold now ye have heard his blasphemy, what think ye? they answered, & said, he is guilty of death. And 〈◊〉〈◊〉 the words he said to them were but these, Thou hast said, Nevertheless I say unto you; hereafter shall yee see the Son of Man sitting on the right hand of Power, and com∣ing in the Clouds of Heaven. And upon this Question of the High Priests it was that he spake them. viz. I adjure thee by the Living God that thou tell us whether thou be the Christ, the Son of God. Mat. 26. 63, 64, 65, 66.

Now as to Perfection, or being without sin; this we hold, and this we affirm and teach, that there is such a state attainable in this life wherein the Son of God, the Perfect man shall so come to Rule, that he shall have put down all Rule, and all Au∣thority, and Power, and all his enemies under his feet, 1 Cor. 15. 24, 25. But we do not hold, affirm, or teach that this is at once; or that that which is of him cometh presently so to reign; so that all Rule, Authority, and Power, all his enemies are put un∣der his feet. For there is a time wherein it is visited, and raised up out of its Grave; and a time of growing, and encreasing in the particular as a grain of Mustard-seed, spoken of before in the Parable, and a time of its perfection; Till we all come (as hath been said) in the unity of the Faith, and of the Knowledge of the Son of God, unto a perfect man; unto the measure of the

stature of the fulness of Christ. So of Degrees we admit of the Child, the young man, of Fathers. I write unto you little Chil∣dren because your sins are forgiven for his Names sake. I write unto you Fathers because ye have known him that is from the be∣ginning. I have written to you young men because you have o∣vercome the wicked One. I write unto you little Children be∣cause ye have known the Father. I have written unto you Fathers because you have known him that is from the Beginning. I have written unto you young men, because you are strong, and •••••• Word of God abideth in you; and ye have overcome the wic•••••• One, 1 Joh. 2. 12, 13, 14. And the Righteousness of God is re∣vealed from Faith to Faith, Rom. 1. 17. And there is an encrea∣sing in the Knowledge of God, Col. 1. 10. And there is a growi•••• up in him in all things which is the Head, even Christ, Eph: 4. 15. And there is a finishing. I have fought a good fight, (who o••••e had not attained. Not as though I had already attained; eith•••• were already perfect, Phil. 3. 12.) I have finished my course, (yet he was alive in the Body; he speaks of 〈◊〉〈◊〉 come to that whi•••• is perfect, of being perfect. For there is a time of finishing Tra••••s∣gression, and of making an end of sin; and of making Recon••••∣ation for iniquity, and to bring in Everlasting Righteousness; and to seal up the Vision, and Prophesie, and to anoint the most ••••∣ly, Dan. 9. 24.) I have kept the Faith. Henceforth there is la•••• up for me the Crown of Righteousness, which the Lord, the Righteous Judge will give me at that day; and not only unto me, but unto all them that love his Appearing, 2 Ti••. 4. 7, 8.

Now this we hold as to this thing; that coming to that which reproves, which makes manifest, the measure of God in him, •• man comes to that which is perfect, which doth away that which is imperfect in him. When that which is perfect is come, then that which is in part shall be done away. 1 Cor. 13. 10. As he believe•• in, and is guided by it which is the power of God unto Salvation, Christ Jesus the Power of God, and the wisdom of God; ••e came not only to be cleansed and purified from sin and corrupti∣on; but to grow up into the Nature of him, and to be as he is. For as he is, so are we in this World, said the Apostle. 1 Joh. 4. 17. that is to say, As he is loving, gentle, meek, &c. so as we

are partakers of his Nature; as we grow up in him, as he growes up in us, who is loving, gentle, meek, &c. are we made so; do we become so. Herein (saith he) is our love made perfect that we may have boldness in the day of judgment; because as he is so are we in this World. And therefore he said, who is the way, the truth, and the life. I am, said he. Joh. 14. 6. Be ye perfect as your Father which is in Heaven is perfect. Mat. 5. 48. (that is to say) Be you in that, grow up in that which is perfect, which will make you perfect, as your Father which is in Heaven is perfect. Mat. 5. 48. (that is to say) will make you perfect; as he your Heavenly Father is perfect; will make you do as he doth who is perfect; who causesh his Sun to shine on the evil, and on the Good? and sendeth Rain on the Just, and on the unjust; will make you to love your enemies, to bless them that curse you; do good to them that hate you; and to pray for them that despightfully use, and per∣secute you. For, if ye love them that love you, what Reward have you? Do not even the Publicans the same? And if you sa∣lute your Brethren only, what do you more then others? do not even the Publicans so? Be ye therefore perfect, &c. as aforesaid, Mat. 5. 44, 45, 46, 47.

So that this is that which we mean by the word perfect, viz. He that is perfect, the perfect man Christ Jesus; the measure of him in every man; the Principle that is of God; for every man to come to that, that he may know the things of God. And we endeavor to shew men how they shall know this; and how it is in them, and neer them, that seeks them, that waites upon them; that is ready to direct them, to guide them in the way of Peace. He hath shewn thee O Man! what is good; and what doth the Lord require of thee, but to do justly, and love mercy, and to walk ••umbly with thy God, Mich. 6. 8. And we would not have Men ••••certain in this, and beating the air, as we have been sometimes our selves, looking here, and looking there; saying, and giving ear to those who said, loe here, and loe there; but having found ••he thing we looked for; which satisfies us, which we thought was afar off, as well as you, and others; but was nigh us; to wit, ••he Word nigh in the mouth, and in the heart, (as aforesaid.) We ••re willing, and do travel in spirit that others also may come to ••he knowledge of the same; to the truth as it is in Jesus; and we

give them whereby they may understand it, as we have, and not leave them in the dark, telling them of things, and what they m•…•… do; and of Christ, and the things of God; and not shewing th•…•… where he is to be found, or how they shall know him by his wor∣king in them; or that whereby in which only the things of God are to be known, and understood; and the power, or that which is the power of God is to be found, whereby they may be enab∣led to do them, which is that which witnesseth for God; that which shewes, that which reproves; that which makes manife•…•… sin, and that the deeds thereof are evil; which is not very f•…•… from a man; which is near every man; which is that in every m•…•… which shewes him evil; that judgeth him for evil; that she•…•… him what he should do; that tells him all that ever he hath do•…•… Is not this the Christ? (as aforesaid) And this every man know••; and is sensible in himself that knowes evil, and is sensible of t•…•… motions of evil; and of that which judgeth it, and shewes a〈…〉〈…〉 what he should do.

And this we call (as the Scriptures doth) the Light, because〈…〉〈…〉 shewes Darkness; and this Light is Christ. And this we call S•…•… (as doe the Scriptures) because it hath the Operation as Seed h•…•… in the Earth, expressing Heavenly by that which is Earthly; s•…•…∣ritual things, by that which is natural. And, as I say as said be∣fore (saith the Apostle) except the Lord of Sabboths had left〈…〉〈…〉 a Seed, we had been as Sodome, and made like unto Gomorra. R•…•… 9. 29. That so we may bring things to the understanding of m•…•… that so they may know the things whereof we speak; or rather that by, and in which they may understand them. So to the wit∣ness of God in men we speak, to that which witnesseth for God▪ and against sin that the deeds thereof are evil, that they may•…•…¦derstand us, without which they cannot understand us. And〈…〉〈…〉 in these things they are blinded, it is because the God of th•…•… World hath blinded the minds of them which believe not, le•…•… the light of the Glorious Gospel of Christ, who is the Image〈…〉〈…〉 God should shine unto them. As Paul said, 2 Cor. 4. 4. And〈…〉〈…〉 John also spake concerning him that hateth his Brother, and〈…〉〈…〉 his being in darkness, and walking in darkness, and not knowi•…•… whether he goeth; because (saith he) that darkness hath blin•…•… his eyes. 1 Joh. 2. 11. And to that we do direct them, that〈…〉〈…〉

give them to know. And this is the reason why we use these termes, and why we thus speak.

And so when we use the word perfect; or that some among us are perfect, (which word yet I have not read of any among us that hath thus affirmed) we mean, and intend as aforesaid; and that as any come to know, and are guided by that which is perfect; and that possesseth, or leaveneth, or worketh in them; what they speak, or write from that which is perfect, is like it, as a mans word is counted the Image, or likeness of himself; therefore it is called such a mans word, because it proceedeth from him; and is the declaration of himself, and meaning, or how, or by which way, or according unto which he would be understood; which is such a mans word, to speak according to the manner of men. And if you will have something of a tryal, as a measure, to try this, to measure this; you must come to, and believe in the measure of this; and Savour, and judge with this (as hath been said) or you cannot see, try, judge, or understand what this meaneth, as aforesaid. And as any grow up in this, or are leavened by this, or possessed, or come into the Nature of this, or as the Nature of this cometh to fit them, or to turn them, or convert them into this nature; it makes them like it as aforesaid, perfect as their Fa∣ther which is in Heaven is perfect; as he is, so to be in this World. Now are we the Sons of God; and it doth not appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is, 1 Joh. 3. 2. And every man that hath this hope in him purifieth himself as he is pure, vers. 3. & whosoever abideth in him sinneth not; whosoever sinneth hath not seen him, neither known him, v. 6. And little Children let no man deceive you, he that doth Righteousness is Righteous, even ••s he is Righteous. v. 7. And we know that he was manifested to take away our sins, and in him was no sin. v. 5. And he that com∣mitteth sin is of the Devil, for the Devil sinneth from the begin∣ning. For this purpose the Son of God was manifested that he might destroy the works of the Devil. v. 8. And whosoever is born of God doth not commit sin; for his seed remaineth in him; and he cannot sin because he is born of God. v. 9. And in this the Children of God are manifest, and the Children of the Devil; whosoever doth not Righteousness is not of God, neither he that loveth not his Brother. For this is the Message that we heard from

the beginning that we should love one another; Not as Cain that was of that wicked one, and slew his Brother, and wherefore slew he him? because his own works were evil, and his Brothers Righteous. v. 10, 11, 12. And you that say to the contrary of these things, bring forth your strong Arguments, and let yo•••• own work prove your selves. And so I have finished my Answer to thy seven Questions.

And now whether these Questions were put by you only to be satisfied in, and whether you mean well, that is to say, only to be satisfied in such things as these, and no hurt to us; and whe∣ther it be only to understand our meanings in these words, phra∣ses, or notions, as you expresse your selves in the begining; and therefore pray, and intreat our further explication; and answer to the ensuing; which are the particulars aforesaid; and whether you have no other end in this request as to which you pray us not to take it ill that you intreat us to explain these words, and phra∣ses (as you call them) then to beseech us, and to give us a fai••, and friendly opportunity (as your expressions are) to justify our selves. Time will manifest. For indeed, I must tell you the Truth, I suspect somewhat else; and I have ground for what I suspect; and I need goe no farther, then the Postscript of yo•••• Letter, which is in these words.—Mr. Bennit you having th•• opportunity of living constantly in London, cannot but know or find some way, by some other to know some of the most discreet sober and truly Consciencious of that sort of People whom the World calls Quakers, Wherefore I intreat you by your self or some others, to shew the inclosed to some of them, and des••••e their Answer; But if they refuse, then get it Licensed, and pub∣lish the same in P••i••t, for by that meanes they will in all probabi∣lity esteem themselves obliged to Answer. I am your friend. L. Richardson. March 6. 1664.

I say I need goe no further then this very Postscript, to ground my jealousy, because it closeth with that Peremptoriness of get∣ting it Licensed, and publishing it in Print, if so be we should re∣fuse to Answer; shewing thereby that the intent of it is to com∣pell us to answer in another manner then praying, entreating, be∣seeching, or to give us a fair and friendly opportunity to justify our selves, or to satisfy you; or to give you who meaned well

(as you say) and the World by our further explication, to under∣derstand our meaning; viz. By Printing, and Publishing the same in Print, whereby you judge; or (as your selves say) by that meanes we will in all probability esteem our selves obliged to An∣swer; that is to say, that we will be constrained to Answer thereunto. Implying thereby that you will constrain us, or these things by our silence, shall be taken as pro Confesso against us; and so you will make up your ends that way; which you could not the other.

But be it what it will be, that is, in your intentions, whether to ensnare, or entrap, (as I have intimated in the beginning) and out of our own Answers, or Writings, or this ex confesso, in case of silence, to gather something for the Magistrate to declare as the Reason to this Nation, and the World, wherefore he thinks it not fit for us to reside in our Native Country, and therefore hath made a Law to Banish us; Or indeed to satisfie your selves, or be satisfied, (which we had rather for your sakes, might be the ground, that so querying in the honesty of your hearts, that which honestly seeks may find an Answer, for your Salvation we desire, not your destruction; what ever you may think as to us, or mind herein) this I have undertaken in the Councel of the Lord to let you, and all men know what we are, and what we hold and what is the Ground and reason thereof; Wherein I have en∣deavoured to bring things plain to your, and the understanding of the rest of the World; if so be you, and the World will heed that which witnesses in you for God (as I have said) the Principle of God in you, by which you may come to understand what I say therein; and your welfare I have sought; of which the Lord is witness, and have hid nothing from you that in the Councel of the Lord is requisite for your understanding. And if you shall for this render me evil, and the Truth I witness; a••d the People with whom I am, by making a wrong Representation, and strain∣ing things beyond what I intend, and what is the Natural sence, and tendency of what I have said; and so make it an opportunity of hurt to me, and it, and them, (as seemeth to be the design of your Paper, and the complication of things for that purpose) though wrapt up in the words of a Man, and plausible expressions, the number of a Man; which may be done on purpose to deceive,

and to draw forth an Answer out of which you may gather, •••• aforesaid; or in default of Answer to take us pro confesso, or •••• guilty of the things) I shall leave it to the Lord to judge, who searches, and tries the heart, and will render to every man accor∣ding to his Deeds.

In the mean time, as I have, so I shall proceed to speak to the following part of thy Letter, and to clear the Truth, or that which we pretend to, and profess from what (thou saist) is charged; or ye find charged upon us, though I might also here, and on good grounds decline an Answer. For report signifies little, and is •••• evil then which nothing is more swift; that by motion flourisheth and gets strength by going. As you know the Poet spake, when he said,

VIRGIL.

Fama malum quo non aliud Velocius ullum Mobilitate viget, viresque acquirit eundo.

Nor is it a certain ground on which to conclude any Principle, or practise, and so I might refuse to Reply. For we matter little what the World saith, or Men that live as they list; or are Igno∣rant; or have emnity in them, or a ground of prejudice, or that know not things in their Principle; I say we matter little whether such say we are diabolically possessed, or distracted, and yet doe think they deale charitably with us (as you say) when they believe us to be either. Or whether they think us to be errone∣ous, and heretical Christians; as you also say that others goe fur∣ther, and yet think themselves kind enough to Us when they af∣firm us to be so. Or whether we be Christians, which you also suggest that others will not allow us to be, as being perswaded (as are thy words) that we only use the word Christ to preserve our selves from being stoned by the multitude, or at least to gain Credit among Christians; but that we in truth, by that word, intend no more, nor other thing then our own fancies, and opini∣ons, or the Results of our Reasons (as thou hast it) or mistaken Reasons, calling them (as are the words of thy Paper) sometimes the Light within us; and other times the Seed within us; and at other times Christ within us. As thy Paper hath it. For whe∣ther we be besides our selves, it is to God; and whether we be

sober it is for your sakes, as the Apostles said, 2 Cor. 5. 13. whe∣ther we be diabolically possest, or distracted; as they said of John that he had a Devil; and of Paul that he was mad, Mat. 11. 18. Acts 26. 24. Whether we be false, erroneous, or heretical Chri∣stians accounted; or not allowed to be Christians; or whether we use that word only to preserve our selves from stoning; or to gain credit among Christians; or whether it be our own fan∣cies, and opinions, &c. as the mistaken World did alwayes ac∣count the true Christians, as subverters of the Law of Moses; Changers of the Lawes and Customes; Turners of the World upside down, Seducers, and Pestilent Fellowes; not fit to live; I say, whether we be said to be these; or any of these; or all these; we matter little; what we are, we are to God; and wisedome is justified of her Children; we have learned to goe through evil report, and good report; to be esteemed as deceivers, and yet true. As were the Apostles. 2 Cor. 6. 8. And as they said of him that is gone before who is Lord of all, at that day when he came to suffer at Jerusalem; some that he was a good man; others nay, but he deceiveth the People. Joh. 7. 12. And as the chief Priests and Pharisees said to Pilate of him—Sir, We remember that that Deceiver said whilst he was yet alive, after three dayes I will rise again. Mat. 27: 63. We regard these things little; We have a witness in you, and the World that we are otherwise; which will have its day to speak for us. If therefore (as you say) you are such who desire not to judge us until you hear us, nay that so friendly, and candidly yee desire to proceed towards us, that you have resolved to tell us several particular opinions and Do∣ctrines which you find charged upon us, or drawn as Consequen∣ces from some Opinions and Doctrines that are charged upon us; in every one of which, you earnestly intreat that yee may plain∣ly, and clearly understand what we hold; and if it be so as you say (however be it as it will be, I shall give you an Answer) I shall proceed even to those particulars, and give you an account of our selves therein according to the Doctrine of Truth, that thereby you may (not darkly but) plainly, and clearly (as your selves de∣sire) know, and understand what we hold And so I begin with the first as it lies in your Paper in these words.—

1. It is charged against you that you make no difference be∣tween

a Christian, (that is) one that is truly baptized, and pro∣fesses to believe all the Doctrines of Christianity; and to doe hi•• utmost endeavours to live according to those Doctrines then a Turk, or Mahumetan, who denieth, and opposeth the Doctri•••••• of Christianity; professing to believe the Doctrines of Mahomet, & to do his utmost endeavours to live according to those Doctri•••• w^ch he affirmeth that the light within him teacheth him to believe, & follow, as the only way to attain Salvation hereafter. Is this your opinion, yea, or nay? If yea, then we pray you tell us how yo•• will avoid these Consequences; viz. That the Preachings of Chri•••• the Son of the Blessed Virgin Mary, and of his Apostles, and their Commands, and all the Miracles wrought by them, as also the Martyrdomes of all those blessed Saints who died in the Faith: and for Confirmation of Christianity, and the Propagation there∣of, were vain, and of no effect, and faith needless.

To this I Answer, This neither is, nor ever was our opinion; for the true Baptism, (buried with him in Baptisme, wherein also you are risen with him through the Faith of the Operation of God, who hath raised him from the Dead, Col. 2. 12.) we never did deny; but it is the thing we mind, and press unto in all. viz. The fellowship of his sufferings, being made conformable unto his Death, Phil. 3. 10. The like figure whereunto even Baptisme doth also now save us (not the putting away of the filth of the flesh, but the Answer of a good Conscience towards God) by the Resurrection of Jesus Christ, 1 Pet. 3. 21. And the Christi•••• (that is to say) he that is thus Baptised, or truly Baptised (as your words is) into the Death of Christ, that is made conformable to his Death, that is come to the fellowship with him in his suffer∣ings, (that is) buried with him in Baptism; and risen with him through the Faith of the Operation of God, who raised him from the Dead; that hath the Answer of a good Conscience towards God by the Resurrection of Jesus Christ; the like figure where∣unto, even Baptism doth now save us, not the putting away of the filth of the flesh, but the answer of a good Conscience, &c. which figure was the Ark; the Christian that is thus truly Baptised, and professes to believe all the Doctrines of Christianity, and to do his uttermost endeavour to do and live according to those Doctrines, we distinguish from a Turk, or Mahumetan, who deny∣eth,

and opposeth the Doctrines of Christianity. And the differ∣ence lies here, viz. In that the one (viz. the Christian) is upon a sure Basis of Eternal life; or the Principle of Believing; the o∣ther knows not, nor believes in the Principle; nor is on that Ba∣sis, or sure foundation; viz. Jesus Christ, but believes in a lie; and that which he professes to be light is darkness; and the Doct∣rines he believes in, and professes, and follows, and doth his ut∣most endeavours to live according to; and affirmes that the light within him teacheth him to believe, and follow, is the only way to attain Salvation hereafter, (if so be he so affirmes, which yet before this I never heard of, except it be meant consequentally, as that his belief and practice so speaks, upon this supposition, or rather confusion that every thing a man believes, and practiseth, is from something which he judges is the light within him, and must follow; a••d then here I must keep you, by your own asser∣tion to something within you as the ground of your belief, and the guide of your practice; and then why fight you with our Principle, and thus spake slightly of it? Seeing that so it hath no other difference then the mistake of the thing which is within; not that the thing is not within) I say the Doctrine he believes, and follows for Salvation, is a delusion; as is the Doctrine of all those who believe not in Christ the Light; the Light of the World that lighteth every man that cometh into the World; who is the light of life. In whom whosoever believeth shall not die, but live for ever. And so I have answer'd this Particular.

The second Charge, as thou placest it, is thus, (sc.) It is char∣ged upon you that under pretence of denying all formes, you have, and do deny the use of all Sacraments. That you have not been known to Baptize any; nor to have at any time Celebrated the Eucharist, or Lords Supper. Nay that those amongst you have formerly been Baptized when you were Children, have actually renounced that Baptism. If you are wronged in these things, I pray you tell us, is it, or is it not necessary to be Baptized with Water, In the Name of the Father, and of the Son, and of the Holy Ghost? And is it necessary, or is it not necessary to receive the Eucharist, or Lords Supper orally? If there be a necessity to be thus Baptized; or to receive the Eucharist, or Lords Supper. We pray you tell us why are these things necessary? But if you hold

these things not to be necessary; then we entreat you to tell •••• what assurance you have that they are not necessary; and wheth•••• it is not possible that you may be mistaken when you judge th•••• things not to be necessary?

Ans. This Charge, as you inforce it, hath a manifold Comp••••∣cation. First, that under the pretence of denying all Forms, ••e have, and do deny the use of all Sacraments; then, that we h••••e not been known to Baptize any; nor to have at any time Cele∣brated the Eucharist, or Lords Supper. Thirdly, that those a∣mong us who have formerly been Baptized when we were C••••••∣dren, have actually renounced that Baptism. Upon which you ground several Questions intermixed as to either. As in the re∣hearsal aforesaid is particularly mentioned. Unto all which I Answer.

It is not under the pretence of denying all Formes, that we do deny the use of all Sacraments (as the word is commonly under¦stood, as a figure, or Representation, of something more that i•• intended, or signified thereby, then the Sacrament, or the fig••••, or forme) this cannot be charged upon us. For, we grant in t•••• first place, that the whole dispensation of the Jewes was after t•••• sort, and stood well in the will, command, and Councel of t•••• Lord, till Christ was offered. Then, after his being offered up and rising again, and ascension, the things were borne with, 〈◊〉〈◊〉 suffered, yea exercised by the Apostles, who had relation, or re∣gard to the weakness of the state, of the then Jewes who believe•••• till such time as the Circumcision without hands came to put •••• the Circumcision that was with hands; the Baptisme of the Ho•••• Ghost, or of fire, the Baptism of Water; which the Circumc••••¦on with hands signified; which the Baptisme with Water did a••¦so. For John it was that came Baptizing with Water unto R••¦pentance; who though the greatest of the Prophets that 〈◊〉〈◊〉 born of Women, yet he that is least in the Kingstom of God, •••• greater then he, said Christ, Luk. 7. 21. And that he should •••• made manifest to Israel, therefore am I come Baptizing with W••¦ter, (said he) And after me cometh a man which is prefered ••••¦fore me; for he was before me; and I knew him not, but that •••• might be made manifest to Israel, therefore came I Baptizing w•••• Water (as aforesaid.) And John ba••e Record saying, I saw t••••

Spirit descending from Heaven like a Dove; and it abode upon him; and I knew him not; but he that sent me to Baptize with Water; the same said unto me, upon whom thou shalt see the Spirit descending, and remaining on him; the same is he that Baptizeth with the Holy Ghost; and I saw, and bare Record that ••h••s is the Son of God. Joh. 1. 30, 31, 32, 33, 34.

And as to the Eucharist, or Lords Supper; It was instituted by Christ whilst He was yet with his Disciples; who were weak, ••••d under the Law; and had not received the Holy Ghost; for ••he Holy Ghost was not yet given, because Jesus was not yet glo∣r••••••ed. Joh. 7. 49. And whilst he was yet under the Law, and ••as not offred up, and all was not finished, which he said to them. This do in Remembrance of me. Luk. 22. 19. And Paul saith the ••ame. 1 Cor. 11. For (saith he) I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same Night that he was betrayed took bread; and when he had given ••hanks he brake it; and said, take, eat, this is my Body, which is broken for you; this do in Remembrance of me. After the same manner also, he took the Cup when he had supped, saying, this Cup is the New Testament in my blood; this do ye, as oft as yee drink it, in remembrance of me. For, as oft as yee eat this Bread, ••nd drink this Cup, yee do shew the Lords death till he come. ••ers. 23, 24, 25, 26.

And the same we say also: If any are in this state, and know ••ot him to be come (for he was come as to the flesh, and had suf∣••red, and was ascended before Paul spake these things to the Co∣••••••thians; and so he must be understood to intend another coming ••hen in the flesh, as to which he was already come, and passed away; ••uitable to that of which he speaks to them. Cap. 1. v. 7, 8. So that ••ee come behind (saith he) in no gift waiting for the Coming of ••ur Lord Jesus Christ; who shall also confirm you to the end, ••hat yee may be blameless in the day of our Lord Jesus Christ.) •• say, if any are in this state (for the states may hold as to particu∣••••r Persons, though the Dispensations, as they were to the Jews ••ay have an end) and know not him to be come, of whom Paul ••pake; as aforesaid; and do think they ought to celebrate the Eu∣••harist, or Lords Supper; and do do it as it ought to be done, and ••y a right Administrator, as Paul was; and do receive it as it

ought to be received; or as they received it, who received it n•••• unworthily; of whom Paul speaks when he saith, Wherefore whosoever shall eat this Bread, and drink this Cup unworthily, shall be guilty of the Body, and Blood of the Lord. But let a M•••• examine himself, and so let him eat of this Bread, and drink of this Cup. For he that eateth and drinketh unworthily, eate•••• and drinketh Damnation unto himself; not discerning the Lor•••• Body. For this cause many are weak, and sickly among you, and many sleep. 1 Cor. 11. 37, 38, 39, 40. I say, if any do so think, and receive it as it should be, or as they did it who did not eat, a•••• drink unworthily, and by a right Administrator, one sent by the Lord as Paul was; or by the Institution, or sending of the spirit of Christ; or the Revelation of God in him as Paul had, we shal not, nor do we judge them. But then, let not such take upon them to judge those who know, and witness him to be come, of whom that was the Remembrance. For it was a coming in spirit that Paul spake of, and which was intended by the Lord Jes•••• when he said, Do this as oft as yee do it in Remembrance of me. A Remembrance in spirit; for he was as to his fleshly Presence go∣ing away; and he knew it would be hard for them; and there∣fore he Instituted something suitable to the state in which they were; which was (as I have said) under the Law; for all was n•••• accomplished which was figurative, or Sacramental, as were t•••• things under the Law; Shaddowes of good things to come, •••• the Apostle speaks. Heb. 10. 1. Which things (saith he) speaki•••• of the ••a••ct••ary, and the Tabernacle, and the Minister of the••▪ serve unto the Example, and shaddow of Heavenly things, •••• Moses was admonished of God when he was about to make t•••• Tabernacle. Heb. 8. 2, 3, 4, 5. For, see (saith he) that th•••• make all things according to the pattern shew'd thee in the Mou•••• And the Priests served unto that who offred Gifts according unt•• the Law; who serve (saith he) unto the Example, and shaddo•• of Heavenly things, &c. As aforesaid. A Remembrance of hi•• A shewing forth his Death till he come; who when he was come and the Holy Ghost had fell upon them; and they had receiv•• Power from on high; are not said to have used that his Supp•••• only it is said, That they breaking Bread from house to house; •••• eat their Meat with gladness, and singleness of heart. Acts 2. 4••▪

Which cannot be said to be that of the Supper.

Now times, and states, and seasons are to be considered; and greater is that which is the thing Represented; then that which Represents, and a Mans Presence is more then the Representation of a Man; and a Man will not goe to a dead thing to Represent a thing to him, when the thing it self is present. So things are not to be extended beyond their time, bound, duration, limit; but to be considered according as they are qualified as to these things, and so to have their end; especially things that are of this nature.

So for Baptisme; We never read that Children were Baptized with Water. Indeed he said, Suffer little Children to come unto me, and forbid them not, for of such is the Kingdome of God. And when he took them in his Armes, what did he unto them? He put his hands upon them, and blessed them. Mark. 10. 14, 15. I hope none of you will be so gross, as to strain this to Infants Baptisme; or to say, that he Baptized them; or that this is take∣ing of them in his Armes, and putting his hands upon them, and blessing of them, was a baptizing them with Water; or to lay this as a Ground of Infant Baptisme. For, he gives the Reason where∣fore he so did; and so explains himself; or what he said in the Case is an Explanation of the Reason why he was displeased with his Disciples for rebuking those that brought little Children to him that he should touch them; It doth not say Baptize them (sc.) For of such is the Kingdome of God. Verily I say unto you who∣soever shall not receive the Kingdome of God as a little Child, he shall not enter therein. v. 13, 14, 15. And when he said to his Disciples, Goe yee therefore, and teach all Nations, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and loe I am with you alwayes to the end of the World. Mat. 28. 19, 20. He said not, nor is there any such word as go teach all Nations, Baptizing them with Water in the Name of the Father, &c. That's your Addition. And you know that the Word Baptize signifies a Dipping, or Plunging into a thing; or the putting of a Thing so into a Thing; as that it is Comprehended by the Thing; or the thing into which it is put, Comprehends it; and is Comprehended by it. The Father, Son, and Spirit was to be taught; God so made manifest; They were

to bring them into the Understanding of this. For before the Son came, the Father was only known, or God as the Creator, and Maker of all things; of whom are all things; And before th•• Son was glorified, the Holy Ghost was not given; But now the Son being Glorified, Crucified, Dead, Buried, risen again, ascend∣ed; the Comforter was come; the spirit of truth which he said he would send when he was gone away; which should (he said) lead them into all Truth, and be with them for ever. So all was finished, Father, Son, and Spirit; God manifested as he would be manifested; There was not one come, or manifested, and the o∣ther not come, or yet to come, but all were come, were manife••••∣ed in the fulness of time. Father, Son, Spirit; the Promise ful∣filled. So goe and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost; Teaching them to observe all things whatsoever I have Commanded you; and loe I am with you alwayes to the end of the World.

Now as here is nothing of Water (and words of Institution must be plain, literal, and express) so here is nothing of Inf•••••• Baptism; of Infants being Baptized, or the Baptism of Infants; no not in the sence aforegoing. For they were to go, and teach and teaching them to observe, &c. And Infants all men know are not in the capacity of being taught; they being not come to years of understanding; and so in this, so far as to this it may be said (that is to say) as to the opening of the Capacity, or understanding there is wanting the subjecta materia, the subject matter. He that doth not understand cannot be taught. Infants cannot be taught because they are not in a capacity of Understanding; though the thing Ʋnderstanding be in them, and with them comes into the World. Would you therefore have us conforme to the World, or you in things of this nature, as to which you have neither ground in the Scriptures, nor reasonable understanding? To what purpose should we apply words to Children, who cannot possibly understand what is applyed to them. Might not we as well (that is to say to as much purpose, in relation only to the understanding I speak, or the knowledge of what is done) bless a stock, and ap∣ply words to a piece of Wood? should we not forfeit our under∣standings in a true sence if we should so do? And would you have us use things as the Institutions of Christ Jesus in things purpor∣ting

such matter of weight as these things pretend to, without his Ordination? How could we then be able to stand before him, or our own Reasons, or Understandings as Men, as reasonable Creatures should we so do?

Besides, the Baptism used by the Apostles after his Ascension, I mean the Baptism of Water had not a general Command, if any it all, but was used as Circumcision was used; and other things that were of Institution before all was finished, whilst the Law was in force; or the things that were Sacramental, or figurative, which (as I have hinted) was not ended in the Particulars of many when the outward dispensation had an end. Therefore they were borne with for a while till that which those things signified was come, (that is to say) till it were risen in them in that strength that they thereby were able to put it off. Therefore Peter was stiled the Apostle of the Circumcision; And to the Hebrewes was there an Epistle written; And there were of the believing Jewes, as well as the unbelieving; and these were baptized, and therby testified to him in whom they believed, and bore the Cross of it, which then was great, the name Christian being then a tearm of great Reproach, and suffering, and brought with it much afflicti∣on; it being a Testimony unto him whom they had murdered, as a Deceiver, who was Lord, and King; In which sence also, or for which cause; they were baptized. But this had an end, as had all other things under the Law, which were a shaddow, (as aforesaid) and therefore are called weak, and beggarly Elements by Pa••l; who saith to the Galatians as to such things.—I am afraid of you least I have bestowed upon you labour in vain. You ob∣serve (saith he) Dayes, and Months, and Times, and yeares; I am afraid of you, &c. as aforesaid, Gal. 4. 9, 10, 11. And Rudiments of the World; when he spake to the Colossians, concerning meat, and drink, and an Holy day, and a new Moon, and a Sabbath day; which are a shaddow of things to come, but the Body is of Christ. Wherefore (saith he) if yee be dead with Christ from the Rudi∣ments of the World, why as though living in the World are ye sub∣ject to Ordinances? (touch not, tast not, handle not) which all are to perish with the using; after the Commandments, and Do∣ctrines of Men, which things (also saith he) have a shew of wisdome in Will-worship, and Humility, and neglecting of the Body, not in

any honour to the satisfying of the flesh, Col. 2. 16. to the end: And he saith expresly to the Ephesians that he abolished in his fles•• the Emnity, even the Law of Commandments contained in Ordi∣nances, Eph. 2. 15. And, of himself he saith—I thank God that I baptized none of you but Crispus, and Gaius. For Christ sent me not to baptize, but to Preach the Gospel. 1 Cor. 1. 14, 17.

Now to your Questions. Is it necessary, or is it not necessary to be Baptized with Water in the Name of the Father, and of the Son, and of the Holy Ghost?

I Answer, It is not necessary to be baptized with Water in the Name of the Father, and of the Son, and of the Holy Gho••••. And, if you can, it rests on you to prove the contrary.

And, Is it necessary, or not necessary to receive the Euchari•••• or Lords Supper orally? I Answer, It is not necessary, For it hath not the Injunction of a Command so to doe.

But if you hold not these things to be necessary, then we e••∣treat you to tell us what assurance have you that they are not necessary?

I Answer. The Scriptures of Truth as aforesaid, and the Spi∣rit of Truth within us.

And, Whether is it not poss••ble that you may be mistaken whe•• yee judge these things not to be necessa••y?

I Answer. Possibility doth not imply that every thing to every Man, or to some Men may be mistaken, because some may be mi∣staken in every thing. Possibility here holds not for a Rule; or because some possibly; or a Man possibly may be mistaken; there∣fore he may suspect every thing as mistaken; or because he may be mistaken; therefore he is mistaken in every thing; Or be∣cause he may be mistaken, therefore he is mistaken. But if you wi•••• have our Answer; We say, we are not mistaken. Thus much to thy second Charge.

The Third, It is charged against you, that under the pretence of the following of the Law of Nature, or the Light within y••••: You make no account of the Old and New Testaments, nor see•• to esteem your selves obliged by them, or any thing in them co••∣tained, as contained in them. And that you profess your selves not to stand in need either of Scriptures, Doctors, Priests, Tea∣chers, or Pastors, or the Teachings of Men in order to the ob∣taining

of Faith, or the learning of Christianity from such or any other outward meanes. All of you pretending to be taught of God immediately, and particularly. If this be not so, we pray you to justifie your selves by giving the World an account of your selves in these Particulars plainly, and clearly.

Ans. To this Charge I have already answer'd in part; We say not that the Law of Nature is the Light within; the Light that is Christ. Nor do we make no account of the Old and New Testa∣ments, but do highly prize them as the Oracles of God, and gi∣ven by Inspiration. And we say that the Prophecy came not in old time by the will of Man, but Holy Men of God spake as they were moved by the Holy Ghost; Nor do we seem not to esteem our selves obliged (nor indeed do we otherwise esteem our selves obliged) by them; or any thing in them contained, (we mean such things as hold us obliged, for all things there you know hold not now an Obligation as to us, as the Law of Moses; and many other things too long to mention) as contained in them nor do we profess our selves not to stand in need either of Scriptures, Doctors, Priests, Teachers, or Pastors, or of the Teachings of Men, in order to the obtaining of Faith, or the learning Christia∣nity from such, or any other outward means; provided that such Doctors, Priests, Teachers, Pastors know, and speak from the Principle of God in them. For, these things are in our practice. For there are Ministers amongst us, Ministers of Christ, to whom is committed the Ministery of Reconciliation; and who turn, and have turned us from Darkness to the Light, and from the King∣dome of Satan unto God. As was Paul's Commission. Acts 26. 18. And we are the Seales of their Ministry. Nor do we all of us, or any of us so pretend to be taught of God immediatly, and par∣ticularly, as that we reject, or stand not in need of Doctors, Priests, Pastours, Teachers, Scriptures; These things are falsly suggested against us; for we use them all; and so stand in need of them all (that is to say) the Scriptures, Doctors, Teachers, Priests, Pastours; as the Scriptures are the Inspiration of the Holy Ghost (and we judge them so to be) and as such Men speak from the Movings of the Spirit of God. And so this Charge is Answered; but this we say that there is not such a necessity of the Scriptures, Doctors, Priests, Teachers, Pastours, as that without them there

can be no understanding of the things of God, no turning to God. This were to limit the Holy One of Israel, as if that without these things; viz. Scriptures, Doctors, &c. there w•••• no knowing of God, or the things that are of him. For, as the Scriptures came from him; so without that, or the spirit of th•••• from which they came they cannot be understood. And Doctor, Priests, &c. not speaking from the Lord, are not to be received; and the spirits are to be tryed whether they be of God, or 〈◊〉〈◊〉. So that which gave forth the Scriptures, or that from which they came, is greater then the Scriptures; and therefore can sa••e without them; and those who speak as from the Spirit of God must be tryed by the spirit of God; and every Man of nece••••••y (that will know this) must know the spirit of God in him, where∣by, and wherewith all to try the spirits, and to know whether they be of God; and to understand what the Scriptures spe••••. For, there be many Deceivers come into the World (saith the ••∣postle) and Seducers. These things (saith he) have I writte•• •••• you, concerning those that seduce you. But the Anointing wh•••••• yee have received of him abideth in you, and you need not th•••• any Man teach you, but as the same Anointing teacheth you of •••• things, and is truth, and no lie; and even as it hath taught yo••, yee shall abide in him. 1 Joh. 2. 26, 27. 2. Ep. v. 7.

So to the Anointing that is within by which all things are to •••• known, we direct all, (and do take heed to it our selves) t•••• they may try all things, and know that which speaketh of G••••. And this Anointing is sufficient of it self, where it is come to •••• known, but with every one it is not so; and therefore there is necessity of some to teach, direct, or Minister to the understand∣ings of People, that they may know this, and therefore doe •••• Minister. But still we say that all the Ministry availeth not, •••• doth it signify; nor will it reach to the witness of God in •••• nor indeed turn them from the Darkness to the Light; nor f•••• the Kingdome of Satan unto God; unless it Minister from •••• Principle of God; therefore the Principle of God is first, •••• chiefly, and only to be heeded. And this we say that the Lo•••• not tyed to Scriptures, Doctors, &c. Nor to his Creatures; •••• to the things that he hath made, or that have proceeded from •••• that were to prescribe him, but as he will he worketh; who do••••

whatsoever he will in Heaven, and in Earth; and he hath pleased even so to work; and the first Revelation of himself in those which you, and the World call Quakers, was so, without Tool, or Instrument, and thus was it with Abraham; and those who were before the Scriptures were. And Paul saith, Be ye followers of me, even as I also am of Christ. 1 Cor. 11. 1. Who said unto the Jewes—Verily, verily, I say unto you, before Abraham was I am. Abraham rejoyced to see my day, and was glad. Joh. 8. 56. 58. And so we magnify the Scriptures; the Old, and New Testaments so called; and do make use of them as thou seest; and we account them as we have said; and we fulfill them; and they testify to us, and we testify to them by the same spirit, by which they were given forth; and are so far from esteeming our selves, or seeming to esteem our selves, not obliged by the Scrip∣t••••••••, the Old and New Testaments so called (as aforesaid) or by anything contained in them, as contained in them; or professing our selves not to stand in need of the Scriptures, Doctors, &c. that (as thou seest) it obligeth us; and you we oblige by it; and we hold it aforesaid, and make use of it, and so stand in need of ••••, and others, as aforesaid.

And so let these things cease to have any further Credit among ••ou, though charged upon us, and how falsly I have demonstra∣••ed. And let this serve in Answer to this Charge; wherein I have ••••de••voured so far as the spirit of truth hath led me to give the World an Account, and your selves of our selves, in these Par∣••i••ul••rs, plainly and clearly; and I hope to your satisfaction, as ••••ll as in our Justification.

The fourth Charge is this,—It is charged against you, that ••ou teach that by the Catholique Church is not meant any parti∣••••lar sort, or sorts of Christians in general; because they are not ••••e moyety of the World, and consequently not Universal; but 〈◊〉〈◊〉 by the Catholique Church is to be understood all those who ••ollow the Light within them; or natural Reason; or that which ••very man apprehends to be Reason. If you do not teach thus, •••• pray you to undeceive those who charge you with these things ••y letting them know your true Opinions in these Particulars.

Ans. To these things by what I have already said, thou maist ••erceive an Answer in what I have declared in Answer to thy first

Question, viz. concerning those who we judge to be the People of the Lord; And to thy Third and Fourth; viz. That we me•…•… not, nor intend, but do deny that Natural Reason; or that which every one pretends to be Reason, (for if it be not Reason, and is is not, and we say it, neither of these is it, nor do we pretend to either) but Christ as aforesaid. And that we esteem to 〈◊〉〈◊〉 Church; that is gathered unto him, and cleansed, and purified by him, and is in him, in God, 1 Thes. 1. 1. And his Sheep hear〈…〉〈…〉 Voice, and follow him; and a Strangers voice they will not he•…•…. As said Christ, Joh. 10. 4, 5. And these are the Church, and 〈◊〉〈◊〉 Church is Catholique, or Ʋniversal, in every Nation he that fear•…•… God, and worketh Righteousness, is accepted of him. And th•…•… Church he Purifies, and Sanctifies, and Cleanses it by the washing of Water, and the Word, (now are ye Clean through the Word 〈◊〉〈◊〉 I have spoken to you, Joh. 15. 3. the washing of Regenerati•…•…, and the renewing of the Holy Ghost, Tit. 3. 5.) that he might present it to himself a Glorious Church; not having spot or wr•…•…∣kle, but that it should be Holy, and without Blemish, Ephes•…•… 25, 26, 27.

And let me tell thee, that all before the Fall, considered as i•• Adam were the Church, but by the Fall, all came short of the Glory of God, and became the Synagogue of Satan, and the 〈◊〉〈◊〉 of every unclean Bird. In the Restauration, those, and only th•…•… who are drawn to him; who redeems out of the Fall, and are p••∣rified, and cleansed by him, and guided, are the Church of God Wherefore, he saith, Come out from among them, and be y•…•…∣rate saith the Lord, and touch not the unclean thing, and I〈…〉〈…〉 receive you, and be a Father unto you; and ye shall be my S•…•… and Daughters saith the Lord, 2 Cor. 6. 17, 18. And this Ch•…•… is Catholique, or Ʋniversal, (as I have said) for the Promise is〈…〉〈…〉 you, (said Peter to the Jewes that believed,) and to your Ch•…•…¦dren; and to all that are afar of, even as many as the Lord〈…〉〈…〉 God shall call, Acts 2. 39. And John saw those, out of every K•…•…¦dred and Tongue, and People, and Nation, that sung a new S•…•… saying, Thou art worthy to take the Book, and to open the S•…•… for thou wast slain; and hast redeemed us to God by thy Blo•…•… out of every Kindred and Tongue, and People, and Nation:〈…〉〈…〉 hast made us unto our God, Kings, and Priests, and we shall re•…•…

•••• the Earth, Rev. 5. 9, 10. But yee are come (said the Apostle to the Hebrews) unto Mount Zion, and unto the City of the live∣i••g God, the Heavenly Jerusalem, and to an innumerable Com∣p••ny of Angels, to the general Assembly, and Church of the first Born, whose Names are written in Heaven, and to God the Judge of all; and to the spirits of just Men made perfect, and to Jesus the Mediator of the New Covenant, and to the Blood of sprinkling that speaketh better things then that of Abel, Heb. 12. 22, 23, 24.

And this Church John saw flying into the Wilderness, where ••••e had a place prepared Her of God, th•••• they should feed Her a thousand, two hundred and threescore dayes from the Dragon, ••ho persecuted Her, which brought forth the Man-Child, who was to rule all Nations with a Rod of Iron, and Her Child was ••••ught up to God, and his Throne; when the Dragon saw that He was cast unto the Earth, where She was nourished for a time and times, and half a time, and this time is finished, and the Churc•• is coming out of the Wilderness, leaning on her Beloved; and is appearing, at which the Dragon rageth, and the Serpent casteth out of his Mouth Waters after Her, that he may cause her to be carryed away of the flood; and the Earth helpeth the Woman, and opens her mouth, and swallowes up the flood which the Dra∣gon casteth out of his Mouth; and the Dragon is wroth with the Woman, and makes war with the Remnant of her Seed, which keeps the Commandments of God, and have the Testimony of Jesus Christ. And this time is now. He that can receive it, let ••im receive it. Rev. 12. And so I have answer'd thy Fourth Charge.

The Fifth is this, It is charged against you that you deny all Government in the Church of Christ, and all manner of Ordina∣tion of Men. If this be, and that you also deny the use of the Sa∣craments of Baptism, and the Eucharist. We pray you to tell us by what title do you call your selves Christians? Or do ye not stile your selves so? If not, then we pray you under what Name, or Denomination, or Title do you desire to be distinguished by, amongst Men?

I Answer, This is a very false Charge in every Particular of it; and so the Questions flowing from them, do cease of themselves. For first, We are so far from denying all manner of Government in

the Church, that we hold forth the thing, viz. Government, 〈◊〉〈◊〉 that in the Church; or that the Church ought to be Governed. B•••• what Government is it; and who is to be the Governour of t•••• Church, and in what, and to what is the Church to be subject? Surely not to the Lawes of Men, not to the Injunctions of Men, not to the Determinations of Men, but to the Scepter, to the Rule, to the Government of her Head Christ Jesus; and to Me•• as Christ Jesus her Head, the measure of Him in every one, guid•• and rules. For, as the Church is, so is her Head; and as her Head is, so is to be the Ch••••ch; and the Church is Spiritual, and he•• Head is Spiritual; and his Lawes are spiritual, and his Govern∣ment is spiritual; and by this hath been, and is the Church guided and ruled. The Weapons of our warfare are not Carnal, but mighty through God to the pulling down of strong holds; ca••••∣ing down Imaginations (which the Sword of Man cannot do) ••••d every high thing that exalteth it self against the Knowledge of God; and bringing into Captivity every thought to the obedi∣ence of Christ. (Here's a Government, here are Weapons of War∣fare; that reacheth that which Carnal Weapons cannot reach un∣to, nor no Lawes, nor Constitutions of Men; they cannot reach hither to the Conscience) and having in a readine••s to revenge all disobedience, when your obedience is fulfilled, 2 Cori••. 10. 5, 6.

Secondly, We are so far from denying all manner of Ordinati∣on of Men, that if Men appear fitted, and as having the Power with which the Apostles ordained of Old, we are subject unto ••••. If any among us in the Power of the Lord Jesus; or if in the po∣wer of the Lord Jesus (for to that still we do refer, and hitherto we bring, and here we limit all things of this Nature, for this is our Principle) any among us, shall ordain any unto the Ministry, we subject thereunto, and to the Ministry of such a one. Alwayes provided, that both he that ordaines, and he that is ordained doth it in the Power of the Lord. For, to that we are subject, not to Men; yet to Men as that Power worketh in them. And so the Lord is exalted, Christ Jesus in all things who is Lord and King; and we have the spirit of Jesus, or the measure of Him in us; whereby we can try these things, and know whether they be of God, or wrought in God.

Thirdly, We are also so far from denying the Sacraments (as you call them) of Baptisme, and the Eucharist; that we allow them, or approve of them in any who shall use them so, and in such manner as they were appointed of God. As I have declared in my Answer to the second Charge, and is set down there at large.

Lastly, The last Charge is this, to wit, It is charged against you that under colour of being free from Forms, and Bondage, you will take no Oathes, though in order to the ending of strife; or the saving of the Kings, your own; or other men's Lives; Nor bear Armes either against Domestick Rebells, or Forreign Ene∣mies, and Invaders; By which you render your selves useless to the King, and Country; and such as for whose Protection the Mag••strate is not obliged to take Care. And it is further charged, that under the same pretence of being free, you refuse to pay Tythes, which are justly due from you as any Monies upon any civil contract; you being bound thereto by an implicit Contract, and the same being allowed unto you by your Landlords, or those from whom you, or your Ancestors purchased your Lands, or Houses; and consequently, not of your Gift, but of the Gift of others passing only through your hands as Conduit Pipes, and therefore not detainable by you without high injustice; By which you render your selves suspected to injure common justice, be∣tween party, and party, and to be unfit for the Societies of Men, and publique Conversation.

To which I Answer.

This Charge consisteth of many heads. First, It hath to doings with us as to Oaths, charging us, That under colour of being free from formes, and bondage we will take no Othes though in order to the ending of strife, or the saving of our Kings, our Own, or other men's Lives.

Ans. We refuse not to Swear under colour, or pretence of be∣ing free from Forms, and bondage, nor of any thing else; but we are bound up in our own spirits, or hearts, or consciences from any thing of this Nature by the Law of Christ Jesus, who is King of Kings, and Lord of Lords, to whom all must account; from whose Judgment none can escape, whose Judgment is Eternal; who saith expresly, I say unto you, Swear not at all, Mat. 5. 34. Ye have heard (saith he) that it hath been said of old time, Thou shalt not

forswear thy self, but shall performe unto the Lord thine Oaths. 〈◊〉〈◊〉 I say unto you, Swear not at all. (As aforesaid) And we know that it was required of them of old time that they should Swe••••, and that by the Lord; and that when a matter lay between a M••••, and a Man; and there was no Witness, an Oath's Determination, or swearing was very useful, both before the Law, and under it, in point of Contracts, &c. as in the case of Abraham, Isaac, and o∣thers; and the thing had its effect, and its time, and its day, and was part of the first Covenant under which it was, being an o••t∣ward thing; and by that outward signification, had an inward, and higher intent, and relation, even to another thing, as had t•••• whole Administration of the Law of Moses, and the first Cove∣nant, even to Christ, which was the End of it; the Law writte•• in the heart; the fear put in the Inward part. Now as all the things of the first Covenant passed away, and had an end whe•• Christ the second Covenant was come, who was the end of it; so had this of swearing; and as he expresly put an end to many of those things, or gave another explication of them then the Jew•••• under the first Covenant understood, so did he to this; as this Chapter signifies. Ye have heard (saith he) that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the Judgment; but I say unto you whoso∣ever is angry with his Brother without a cause shall be in danger of the Judgment. vers. 22. Ye have heard (saith he again) th•••• it was said by them of old time, Thou shalt not commit Adulte∣ry; But I say unto you that whosoever looketh on a Woman to lust after her hath committed Adultery with her already in his heart. vers. 27, 28. It hath been said (saith he the Third time) whosoever shall put away his Wife, let him give her a Writing of Divorcement; But I say unto you whosoever shall put away his Wife saving for the cause of Fornication, causeth her to commit Adultery; and whosoever shall Marry her that is divorced, com∣mits Adultery. Again, ye have heard (saith he in this case) that it hath been said by them of old time, Thou shalt not forswear thy self, &c. But I say unto you, swear not at all.

Now who shall we believe, or who is it fit for us to obey, ••nd follow, either the saying of him who is the Lawgiver, the Judge

of the quick, and the dead; who shall come to judge the quick, and the dead, whose judgment is just, and cannot be avoided, and is Eternal, especially being convinced of this, and bound in our Consciences by that which is of him there, which Answers unto this his command, or the Law of Man, or the threatnings, or punishments of Man, who prescribes us our Country, and places Banishment upon us out of our Native Soile for so doing? What say yee? to the witness of God in you all I speak who are concerned in this Paper; or to whomsoever this Paper may come. Is it not better to suffer loss of Liberty, Country, Relations, All, to preserve Peace in our Consciences with God, by whom we expect to stand for ever, then because of Man; or for the enjoy∣ing of these things which are Temporary, and which attend us but for a moment, to suffer for ever? For we are absolutely con∣vinced in our Consciences by the witness of the Living God in this thing; and bound so that we cannot do otherwise then obey this Command; We cannot Swear, and upon this foot only; as hath been declared; and we have only relation to God; to this Com∣mand of Jesus Christ within, and without, and to no other; and the searcher of the heart knows it, who will render to every one according to his deeds: And if we should be dispatcht out of the World with the most exquisite of Torments, and there should be a Law for that purpose; to which, we are not unsensible of some to whom we have done no wrong, that would put us; yet here we should be found as in the case of Banishment: And what good will it do those in Power, and others that are near the••, to put us to this? to suggust this, to see this done unto us; who simply for our Consciences to God in this particular, upon the ground aforesaid, do thus offer us up, and prompt those who are in power so to do? One would think that men who have Con∣sciences of their own, and in some things are bound up; at least do judge in their Consciences, that in some things they should not be put to it; and do not like those, or that which so puts them to it, though perhaps they have complied; as not being able to offer up their Bodies, for their Consciences, or to suffer; I say, one would think that such should not put their Brethren so to it; and take pleasure in such things; and that Humanity, or the common sence of men, and the Nature in the whi••h they are as

Men, should prompt them otherwise; For no Man ever hated his own flesh; much more should the Institution of him who was more then Man, and yet Man, who came into the Nature, and took upon him the Seed of Abraham, not the nature of Angels; who was a merciful high Priest; and was tempted in all things like unto us, yet without sin, that he might sucour them that are tempted. Who saith, as having been in the feeling of the thing, in the nature, in the sence; and therefore took upon him the Seed of Abraham, to redeem Man out of the Transgression, out of the nature that is in the Fall, which is cruel, and hard hear∣ted, like to the Devil into whose nature Man that is fallen, is come, which makes Man like him; who bears no good will to Man, but would destroy him; I say, much more should the Institution of him be hearkned to; who was in the nature, and suffer'd in it, and therefore by experience knew what he said, when he said to his Disciples, Therefore all things whatsoever ye would that Men should do to you, do ye even so to them, for this is the Law, and the Prophets, Mat. 7. 12.

But thou saist, How shall strife then be ended? Or it is char∣ged on us, That we will take no Oaths though in order to the en∣ding of strife, or the saving of our Kings, our Own, or other men's Lives.

I Answer, If this were the thing indeed, and if the matter did only pinch here, and if occasion were not rather sought against us, and taken in this thing, then barely the prosecution of a Civil Law, or order amongst men; for which cause we seem to be impeacht, then a Law might make the taking of Testimony without an Oath, which (its not improbable) was in the first constitution of the common Law of this Nation, which also seems to hold it now, i•• that Oathes are not flat as in Scotland, by God, but meerly promis∣sory, though called an Oath; but whether that be so or not, I say if barely, and only the support of Civil being among Men, or the prosecution of a Civil Law were the thing; A Law might make the taking of Testamony without an Oath, and render the Penal∣ties of false Testamony the same as (or greater then) in the case of Perjury; and then we might be in the Capacity of preventing all those inconvenencies, which hereby, or not swearing is reckoned up to ensue upon the King, our selves, and others; and we might

also be in a condition to answer those places of imployment a∣mong our Neighbours, which by reason of not swearing on the foot aforesaid, we cannot performe. For we do not take pleasure (how ever we may be supposed to the contrary) in seeing our Neighbours toiled in things of common Concernment, and we free; but the disability, or our not taking part with them is not, neither lies in us, (that is to say) that we will not; or that un∣der pretence of being free from all forms, and bondage, we shift our necks, from all such common service, God is witness that it is otherwise, who will also one day plead our innocency in this thing with all (and he hath with many already) but in that which because of our not swearing puts us in that capacity. And I hope that in the judgment of all sober men that consider another man's condition by their own, that men of Conscience, who least they should offend the Lord, dare not swear; but are yea, or what they say is Truth, may be supposed more ponderously to weigh, and deliberately to consider (at least as much as those) what they witness, who (too commonly) rush into swearing without consi∣deration, seeing also that the speaking of the truth, is the end of the Law; or that being done, the Law is answer'd. At furthest, if it should be otherwise, there is a penalty; the provision as in the case of false swearing, to give the Rectification. And when at worst, cannot be more bad, then they who heed not what they swear, or on purpose swear falsly; or are suborned so to do; as to whom the Law hath made a Provision. And those who in other cases can swear, and yet in some refuse there is a plain distinction for such; because that cannot be conscience as to swearing, be∣cause an Oath or Swearing is forbiden by Christ; but some other thing as the matter. And such cannot be reckoned on this foot; at least, may be excluded. So the end of the Law by these things may be answer'd as to swearing and we live in peace; serving our Generation in the fear of the Lord, without being cut off, and made uncapable (by being contrarily done unto) of serving our Generation, and caused to suffer in our Estates, Callings, Liber∣ties, Relations, Country, Lives; if those who are in Power, or the Magistrate thinks fit so to do; seeing that it is not (and we have solemnly pronounc'd it again, and again,) that we will not, but because we cannot Swear; not under pretence of being from

under, or free from Formes, and Bondage, but only in Conscien•••• to the Command of Christ Jesus. For if we could, I pray you would it not concern us, or do yee, or can yee think us so bereft of the understandings of Men, (however we are not so, and if we were we should be rather pittied then knockt in the head) as to put o•••• selves upon all that which we have already suffer'd, and is prep••∣red, and which we may expect to be done unto us? What do•••• the contrary of this profit us? and the Charge confesseth that ••e do it not in the case of our own, as well as of the Kings, and the Lives of others; and which shewes us (at least) not malicio••••••y wilful, if we should be (which we are not) inconfiderate, or short in the matter. And the life of a Man is a thing most near him; a••d it would be straying if a Generation of Men should be so besotted, as to offer up their Lives in issue out of wilfulness, or under colour of being free from Formes, and Bondage; what good then would all they have, do them? Seeing that life is more then Meat, and the Body then Rayment, and a man's life more then the enjoyment of things. No, no, let not any deceive them∣selves so to think; Its otherwise with us, and let all be assured that we have lookt into these things as much as they, or any can; and we are as willing to save our selves; and to live in peace, and to enjoy our Country, and Relations, and all we have, as any o∣thers are, or can be; and to be serviceable in our Generation; if we could, and keep that safe; which must stand by us whe•• these things are no more, and not suffer for ever. And so being put to the choice, here we must pitch rather to obey God the•• Man; and if Man will make us suffer for this; and shall have pow∣er to deprive us of our Native Country, and whatsoever is de•••• to us in this World; we leave it to the Lord who sees our hearts, and judgeth righteously, and shall choose rather the suffring of the loss of all that is Temporal; then that which is Eternal.

By this time, I hope, that thou, and all others in whom is any sence of soberness, to whom these things shall come, and who shall weigh, and consider them, as indeed they are spoken, i•• truth of heart by us, will acquit us of wilfulness in this matter of being so, and exposing our selves, and others unto what the charge saith of us under colour of being free from Formes, and Bondage; seeing that by being so in our own understandings (as

thou maist see we reckon) we bring our selves under the gr••••test as to Men, that we may be free to God; Or, that our Conscien∣ces being free, we may have peace with him, however we may have trouble in this World. And if the Magistrate please to take this into Consideration, and Order accordingly, it will be no grief to him in the end; that to preserve a People from destru∣ction, who are thus bound up in their Consciences to God, he hath made use of this expedient. Seeing that in other things where sometimes only a particular comes to be concerned, the Laws are dispens't with, and Provisions made, though the matters be not such as this, relating unto Conscience. If otherwise we are free, we shall choose to suffer. However we are clear of this charge in our hearts before God, and thus far unto men. I shall now pro∣ceed to the next particular.

In the second place, The Charge hath to doe with us as to Armes; and it saith,—Not bear Armes against Domestick Re∣bels, or Traytors; or Forraign Enemies, and Invaders; By which you render your selves useless to the King, and Country, and such as for whose Protection the Magistrate is no way obliged to take care.

To which I answer, The matter of Armes thus stands with us. It is not (as hath been said) as to Oathes; for the termes of this charge bear to both Armes, and Oathes, and both together make up this summe of rendring us in the judgment of those who charge upon us, such as hereby render our selves useless to the King, and Country, and such as aforesaid) I say, it is not be∣cause we will not, (that is to say) out of humour, or obstinacy; no nor out of disaffection) or that it is under colour of being free from Formes, and Bondage; that is to say, that we are not so in our Bottome, or Principle, and therefore we pretend to other things as an Asylum, or Covering, but because we stand charged before the Lord in our Consciences, as to this thing. And thus we give the ground thereof.

Armes in the Ground, or Bottome of them stand in the First Covenant, that wherein the Jewes stood; which was outward, which said—An Eye for an Eye; a Tooth for a Tooth; and had Revenge in the Bottome of it; and because it could not bear Indignities, and Abuses; and the Power by which those things were

to be born, was not come, Retaliation was made, and in such a way as by the Sword. And whereas that Kingdome was outward; and the Covenant was outward in which it stood; and the fou••da∣tion on which they were was outward; or of this World; there∣fore an outward force, or Armes were used; and according to their state had an Allowance from God; and even in this way of Defence, or otherwise, his Presence was with them, when in his Counsel, who had the Ephod, and Teraphim by which they might know his Counsel, the Priest, and the Prophet, they made Wa••, and he gave them Dominion over all their Enemies, as they were led by his Counsel, and stood in his fear; and when they tra••s∣gressed, and he had delivered them into their Enemies hand, when they turned again, and repented; he delivered them. And this stood the Case as to War, and Armes, with them, and under this Covenant they were, and the observation of these things, and prosper'd in them whilst they stood in his Counsel; till Je•• came, who was the end of the Law of Righteousness; who put an end to the Law, and to that Covenant in which it stood; and the things that appertained to them; and had Relation thereto And then he saith—Ye have heard that it hath been said an Eye for an Eye, and a Tooth for a Tooth, but I say unto you Re•••••• not Evil; but whosoever shall smite thee on the right Check; turn to him the other also. And if any Man will sue thee at the Law; and take away thy Coat; Let him have thy Cloak also Give to him that asketh thee; and from him that would borro•• of thee, turn not away, Mat. 5. 38, 39, 40, 41, 42. And yee have heard that it hath been said, Thou shalt love thy Neighbour, but hate thine Enemy, but I say unto you, Love your Enemies, Ble•••• them that Curse you, Doe good to them that hate you; Pray for them that despightfully use you, and Persecute you; that ye may be the Children of your Father which is in Heaven. For he ma∣keth his Sun to rise on the Evil, and on the good; and sendet•• Rain on the Just, and on the Unjust. For, if yee love them which love you, what Reward have you? Doe not even the Public••••s the same? And if yee salute your Brethren only, what doe yo•• more then others? Doe not even the Publicans so? Be ye there∣fore perfect, as your Father which is in Heaven is perfect. v. 43▪ to the end.

Thus when he came who was the End of the Law for Righ∣teousness, he put an end to those things which stood in the Law; and concern'd it; and we coming to know him who is come, to be come, of whom the Apostle spake; that unto them that lookt for him, he should appear the second time without sin to salvation. For saith he, Christ is not entred into the Holy places made with hands, which are the figures of the true, but into Heaven it self now to appear in the Presence of God for us. Nor yet that he should offer himself often; as the High Priest entreth into the ho∣ly place every year with the blood of others, for then must he often have suffred since the Foundation of the World; but now ••••ce in the end of the World hath he appeared to put away sin by the sacrifice of himself. And as it is appointed for Men once to die, but after this the Judgment; So Christ was once offred to bear the sins of many, and to them that look for him shall he ap∣pear the second time without sin to Salvation. As hath been said, Heb. 8. 24, 25, 26, 27, 28. I say, We coming to know him that is come the second time without sin unto Salvation, who hath put an end to the Law, and the first Covenant; and the things apper∣taining thereunto, who is the Power of God; Christ Jesus the wisedome of God, and the Power of God. 1 Cor. 1. 30. We are come to this thing, to know this thing, to witness this thing; which is the End of the Law; the End of the first Covenant. Therefore we bear Indignities, and Injuries; Therefore being re∣viled, we revile not again; when we suffer, we threaten not; but commit it to him who judgeth righteously as he did, and as it was said of him; who left us an Example that we should follow his steps (saith the Apostle) who his own self bore our sins in his Bo∣dy on the Tree, that we being dead to sin, should live to Righte∣ousness; by whose Stripes we were healed. 1 Pet. 2. 21, 22, 23, 24. And we resist not Evil, nor are we in revenge; but we leave it to the Lord, whose is Vengeance, and who will repay it. As the A∣postle said to the Believing Romans—Dearly beloved (said he to them) Avenge not your selves, but rather give place to wrath. For, It is written Vengeance is mine, I will repay it. Saith the Lord. Therefore if thine Enemy hunger, feed him. If he thirst give him drink. For in so doing thou shalt heap Coales of Fire up∣on his head. Be not overcome of Evil; but overcome Evil with good. Rom. 12. 19, 20, 21.

And whereas it is said, or suggested, or charged on us, that we will not bear Armes, and that it is in colour of being free from Formes, and Bondage. It is no such thing, but this is the ground, & the only ground of this thing in us (sc) we are deliver'd from that w^ch is the ground of arms; or that in w^ch arms stood; & we know a∣nother thing. viz. the power of God; Christ Iesus, the wisdom of God, & t•••• power of God; w^ch makes us that we cannot resist evil, that gives •••• not to be overcome of evil; not to avenge our selves; but to com∣mit it to him that judges Righteously (as aforesaid) to turn the other Cheek; to love our Enemies, and not to kill them; to bless the•• that curse us, not to curse them; to Pray for them that despight∣fully use us, and persecute us; not to despightfully use, and per∣secute them; To give our Enemy Meat if he hunger; and Dri•••• if he thirst, not to knock him in the head; To overcome evil wi•••• Good; not to be overcome with evil. And that which gives us so to be; that makes us thus, is (as I have said) coming to know Christ Jesus the Wisdom of God; and the Power of God; who gives us Dominion over these things; who himself bore our f•••••• in his Body on the Tree; who so did, leaving us an example th•••• we should follow his steps.

Besides, We are lead out of that which is the ground of Warr, viz. Our Lusts. As the Apostle speaks, From whence co••e Warrs, (saith he) and fightings amongst you? Come they not hence, even of your Lusts that warr in your Members? Ye l••••••, and have not; ye kill, and desire to have, and cannot obtain; ye•• fight, and warr, yet ye have not, because you ask not; ye ask, and receive not, because ye ask amiss to spend it on your L••st••, Jam. 4. 1, 2, 3. And this hath beaten our Swords into Ploug•• shares, and our Spears into Pruning hooks (the Power hath do••e it; Christ Jesus the Power of God, and the Wisdom of God, com∣ing to know him in us who is the Power of God, and the Wisdo•••• of God) As the Prophets prophesied that it should be in the la•••• dayes when the Mountain of the House of the Lord should be e∣stablished (and it is so in us) on the top of the Mountaines; and shall be exalted above the Hills, and all Nations shall flow unto it; (and it shall do so when this hour of our Tryal is finished;) the Lord hath spoken it, and the time is near; though it be not be∣lieved, but whether it be believed, or no, so it is; and you shall

see it, I desire it may be before it be too late, and therefore have I written, because the bowells of the Lords compassion moves to you also, that you may come to the knowledge of the Truth, and be saved; and there is a Remnant even among you, whom the Lord will bring to the knowledge of his Truth, and will save, how ever ye may esteem of that which now speaks it to you, you shall see it) I say as the Prophet prophesied it should be so in the last dayes; and that many people should go, and say, Come yee, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his wayes; and we will walk in his Pathes. For out of Zion shall go forth the Law, (saith he) and the word of the Lord from Jerusalem. And he shall judge among the Nations, (he who is the Law, and the VVord) and shall Rebuke many people; and (saith he) they shall beat their Swords into Plough shares, and their Spears into Pruning Hooks. Nation shall not lift up Sword against Nation; Neither shall they learn VVar any more. O House of Jacob come yee (saith he) and let us walk in the light of the Lord, Isai. 2. 1, 2, 3, 4, 5. I say this hath beat our Swords into Plough shares, and our Spears into Pruning books, as was prophesied aforesaid. And as Micha also speaks in the same words, Mic. 4. 1, 2, 3.

Now, if the following Christs example, if the loving our ene∣mies, and not loving our Neighbour only, and hating our enemy; if the obeying of his command; if the having fulfilled in us what the Prophets prophecied should be; if the doing of that which the Apostles exhorted unto; if the coming to that, to know that, to witness that which makes all this; which gives this Dominion; which they that subdue strong Cities come not at. And as a Poet of your own (lately deceased) in her Poems saith,

(sc:) He that commands himself is more a Prinoe Then he who Nations keeps in Awe. And those who yield to what their Soules convince Shall never need another Law.

Which overcomes evil with Good, which is not overcome of evil; I say, if to be thus, and to be a good example in a Nation, and Country, as to these things; to lead out of VVars, and strife,

and contention, and the ground of them into peace, and unity, •••• to be that which Christ would have, and commands, and the P••••¦phets prophesied, and the Apostles exhorted unto; which is •••• height of All, the perfection of all; in which you are not your selv•••• nor have not attained, be that which renders us useless to •••• King, and our Country, and such as for whose Protection the Ma••••∣strate is no way obliged to take care; Then Christ is such a 〈…〉〈…〉 leads to such things, as commands such things; Christ was an exa•••••••• to such things, who said to Pilate, My Kingdom is not of this Wor••, if my Kingdom were of this world, then would my Servants fig••••, that I should not be delivered to the Jewes, but now is my Kingd•••• not from hence, Joh. 18. 36. Therefore he suffered; Then t•••• Prophets prophesied to this; then the Apostles exhorted to thi•••• Then this was their Doctrine, Command, Prophesie, Exhortati••••; and their Commands, Doctrines, Prophesies, Exhortations, were •••• render men useless to their King, and Country; and to make th•••• such as for whose Protection thy Magistrate is no way obliged to t•••• care. For we are no other thing in this then what the Prophets p••••∣phesied of; Christ commanded, and was an Ensample unto, •••• came to do; and the Apostles exhorted unto. And if for be•••• what the Apostles exhorted unto; Christ came to do; and wa•••• Ex••mple of, and commanded, and the Prophets prophesied shoul•• be in the last dayes, we be rendred thus, and Banished our Na•••••• Country; and otherwise made to suffer, Then hear, O Heav••••, and give ear O Earth; and be ye witnesses, that for no other thing •••• we banished; and made to suffer in this, then for our obedience to •••• Comm••nds of Christ, and our being led by his example; and bei•••• conformable to his Image, and working in us, and to what was P••••∣phesied of Old by the Prophets, and by the Apostles exhorted unto. A•••• so I have answered this Particular.

Thirdly, the Charge hath to do with us as to Tythes, and as to that it thus saith, viz. And it is further charged that under t•••• same pretence of being free you refuse to pay Tythes; which a••e as justly due from you as any Moneys upon any civil Contract; and the same being allowed to you by your Landlords; or those from whom you, and your Ancestors purchased your Lands, or Houses, and consequently not of your Gift, but of the Gift of others, passing only through your hands as Conduit Pipes; and there∣fore

not detainable by you without high injustice, by which you ••ender your selves suspected to injure common justice between Party, and party; and to be unfit for the Societies of Men, and publique conversation.

To this I Answer that the Charge is false upon us in this parti∣cular, as in the former. For, under the same pretence, or under ••ny pretence it is not that we refuse the payment of Tythes; nor doth the Argument hold in this Particular. For, we refuse not Tythes upon the account you speak of; nor upon any other respect then that they were part of the Levitical Law, which with that whole Administration is done away by the coming of Christ; the end of the Law for Righteousness. As I have often expressed. Now whether you put it upon the account that Tythes were paid in the Old Law, or whether you put it as implicit in contracts of Lands, or Rents; without the consideration of which it is said that both Lands, and Rents will have an encrease of a Tenth; and so in Lands, and Rents, we buy, or take but Nine parts; and so that Tythes are only things passable through us as Conduit Pipes, and therefore not detainable by us, it signifies not at all in the point. For we (as I have said) refuse them not on that account; for if there was only that in it, we should submit unto them as unto all other civil Contracts, and should be so far from detaining of them, that we should be an Example to others, as we are in things of the like case; being for (and our Principle is so) the Propogation of eommon Justice among Men, or common Justice being our Principle. But here lies the Matter, It is paid as a Right to the Priesthood; and the Priesthood demands it as a Right; and the Law invests the Priesthood in this Right; and the Priesthood was the Original of it; and the Priesthood hath it; or that which was first in the Priesthood. Therefore that Priesthood in which of Old Tythes were invested, and for whose maintenance it was, who had no other Inheritance then this; and the Sacrifices in the time of the Law, being abrogated by the coming of Christ in the flesh; We who witness him come, and dead, and risen again, and ascended, cannot make this void, by owning of; and submitting to the maintenance of a Priesthood; or that which had its Original from Priesthood, and took its ground from that, seeing thereby we should deny Christ Jesus to be come in the flesh, and so be the

Antichrist that John speaks of in his Epistles, Who is a lyer (saith he) but he that denies that Jesus is the Christ. And every Spirit that confesseth not that Jesus is come in the flesh is not of God; and this is that spirit of Antichrist whe••eof you have heard th•••• he should come; and even now he is in the World, John 2. 22 Chap. 4. v. 3.

Now, if all things be not at an end that the coming of Chri•••• puts to an end; Christ is not come in the flesh, for if he were c••me in the flesh, then those things would have an end; But these who affirmeth that Tythes have not an end, (and the requiring of them speaks in such, or the requiring of Tythes so speaks it) vi••. that he is not come in the flesh; who when he comes in the fle•••• puts an end to all that body of the Levitical, or Ceremonial Law; which hath an end in Christ. Therefore you affirming, or the af∣firming, or those that affirme that Tythes are due; which was on••y payable to the Levitical Priesthood, which he put an end unto whe•• he came in the flesh; and to him that was a Type of them, or the forerunner; such affirme, or you; or those who affirme this thing, are denyers that Christ is come in the flesh, and so are the Anti∣ch••ist, or the spirit of Antichrist it is in you; or those who so affirme, and speak; and you, or such are lyers from whomsoever this Charge proceedeth, for unto such I refer.

Now the Transmutation of things from one Vessel to another, from one Cover to another; from the Jus Divinum, or the Di∣vine Right, when that will not hold to the Jus Humanum, or the Civil Right, when that is supposed to be of force, signifies little, but the ground is the matter, and the Original, and end, let the Transmutation be what it will. And so we deny the payment of Tythes, not because men seem to have a Civil property therein; For, for property we are, and to uphold property where it may shal with Truth, and against such we are who would overthrow it; but the ground of this pretended civil Property being from that which denies Christ to be come in the flesh, and which seeks to overthrow his coming, which is Antichrist, and a lyar; We i•• whom he is come, and who witness him to be come; cannot but deny it, cannot but oppose it, cannot but witness against it; and Cbrist who is our life, who is come, and we so witness him; testi∣fies in us against it; and we cannot submit to it unless we will shy

him again, and crucifie to our selves afresh the Lord of Glory. Therefore have we and are offred up, our Goods to the spoylers, and our Estates to the Robbers; and our Bodies to the Prisons, and our lives to the Death, and many of us have been offred up in it who have laid down the Body in Prisons for Tythes, and passed thorough irrecountable suffrings.

Now, if so be the Charge had produced any thing of weight that Tythes in the Ground are Jure divino; or according to the Scriptures, or warranted there, (seeing the Scriptures that men∣tions them signifies as to what, and the ground upon which they were required, and the end of them) It had been somewhat to the purpose, and worthy of an Answer. But when it waves the Jus divinum, or spiritual, or Religious Authority, and comes only on a Civil; As in Point of Contracts; and the former Sale of Lands, and Letting of Leases, or Donations; this alters not the Case; nor is adrem; to the thing. For, that which is wrong in its ground, by continuance; or the seeming change of it by Pow∣er; cannot be made right.

For, Suppose a Man should be dispossessed wrongfully, or by force of his free-hold; and a change of Power comes; and declares the Right, or Title in the behalf of the Forcer, and calls the Free-hold after another name; and alters it into another manner of Conveyance; I hope no Man will conclude that this Continua∣ta Injuria, or continued injury, is made Jus, or Right, by such a Declaration, or Transposition in the Conveyances of the same; or will hold that the Title is made good; or that the ground by which it is held by such a Declaration; or Conveyance is Right. And the reason lies here, because the Force was wrong; and the right Interest, or Title lies in another, and the forcible Tenure, or Transmutation, though it seemes to make it so, because by Power it was so held, whilst the Power so held it, makes it not right in the Foundation; but rather the long continuance of it o∣therwise; and the change of the Name, or Land-mark, calls loud∣ly in Justice for it to be restored to him, to him whose at first it was; or to that Right, Title, or Interest, then to hold it other∣wise any longer on the contrary; especially if Process of time hath cut it off wholly by making void the end, or fulfilling it, for which that Tenure was held. If the end for, or by which he that

held it Rightly comes to be fulfilled; and so the Tenure as to him doth cease; Certainly i•• common Right, or Justice, or according to it, he that hath the ••enure wrong, cannot hold it. I have gi∣ven this Demonstration, that so by Comparing things with things; or expressing things that are more hid, by things that are more visible; the thing that I have to doe in, or doe assert, may be the more plainly understood.

We know what Tithes are in the ground, as the Scriptures hold them forth, whose they were, and who ordained them, and for what end; and how the end is accomplished. They were commanded of God for a changeable Priesthood; which had a•• end in the unchangeable, which that changeable figured fo••th; and was to continue but till then. The changeable Priesthood having an end by the coming of that which was the end thereof; ceased, and consequently all that appertained thereunto And no more Reason, or Ground is there to plead for Tithes on that Account, viz. on a Divine Right, then to plead for Aaron's Bells, and Ephod; for that was part of, or appertained to the Priestbood that changed, as well as the other; and if one thing that so appertained to the Priesthood may be pleaded for; or is of Continuance; when the thing it self for which sake it had a being, hath an end; why may not all? But if it cannot be so in true Reason, or understanding; unless one will plead that the shaddow remains, when that is not which gave being to the shaddow; that is to say, is removed; how then can Tithes be due? I speak this in Allusion to; or as that which stands in the way of the Sun, as the Sun arises, or declines gives the shaddow; being removed; the shaddow of that is not; not in this place of Christ the substance, which did put an end to the Priesthood; which was the shaddow, or Image of him that was to come; which, he coming, put an end unto; and to all that which concern'd it.

And so I have ended my Answer to this Particular. And I hope no sober Man upon due Consideration of what hath been said with the witness of God in him, and the Scriptures of Truth will soon, if at all conclude us because of this Suspect of Inju∣ring Common Justice between Party, and Party, or unfit for the Socie∣ties of Men, and Publique Conversation. As the Conclusion of this Charge paints us forth to be.

Having thus explained the preceeding words (as you put them) and phrases to (I hope) the common understanding of the World, I am sure to the Witness of God in Men, as they heed there what I have said, and weigh it; and having delivered our sence and judgment clearly, and plainly (so far as the nature of spiritual things will admit; which cannot be so understood as they are; but in the Principle of God to which in every one I have endea∣voured to speak) as to your foregoing Particulars wherewith you signify us to stand charged; I shall proceed in the next place (as you place it) in order to your entreaty, to satisfy your ensuing Cases, or Doubts, which (you say) have been raised upon those Opinions, which (as you express) we are supposed to hold, though the ground upon which those Opinions which we are sup∣posed to hold being removed, or rather the mistake of our Opi∣nions, the Cases, or Doubts thereupon doe, of themselves cease. That so I may (as hitherto) ingeniously deale with you, and let you see that I am as willing, in what I may, to give you satisfa∣ction; as you are to desire it at our hands, if so be you will re∣ceive it. I shall therefore proceed.

Supposing (saith your Paper) that every Mans particular Con∣science, or the Seed, or Light which is within every Man; or the Natural Reason of every Man; and that which every particular Person calls his Reason, or the Light within him, be the Rule and Guide by which every particular Person is obliged to walk. I pray you tell us your judgments in these following dfficulties.

Ans. Before I proceed to your particulars, I must first rectify your mistake in your Suppositions, or the ground of them; which is—Supposing that every Mans particular Conscience, &c. as a∣foresaid. Now we hold forth no such thing, as that Conscience, and the Seed, and the Light, and Natural Reason, or that which every particular Person calls his Reason, or the Light within him, is the same; Or that that which every Man calls so, is that by which e∣very Man is obliged to walk. I have shewed the difference in the Answers to those particulars in the Preceeding Questions; where I have distinguished them; and shewed how that Conscience is nei∣ther Reason, nor the Light, nor the Seed, in that sence which we understand them; and that, that which a Man may take for the Light; may not be the Light, but what the Light is; and who it

is that is the Light, I have spoken; and how it may be known; and wherefore it is so called; to the end, that Men may both have a certain knowledge of that which may lead them the right way to Salvation; and Guide, and Rule them; and how other false Guides, or mistaken, may be seen, and understood. And herein I have been particular, because these things are weighty, and of great concerment, and therefore I have not been wanting to speak freely, and fully to them; because the World hath been, and is in great mistakes about us in these things; Putting things together, jumbling, and confounding them; which have a distinct and proper understanding; because they know not these things, nor doe see, or know, or believe in that which might give them to understand; as aforesaid. And therefore it is that there is such a misunderstanding of us, and our Principles in the World; because Men are so ignorant in the Principles of Truth, and knowing n••t the Principle; and not weighing things there, they come to this Confusion; and think that we, and our Principles bear it, whe•• it is in themselves. And as the Axiome holds true in other things; so it doth in this (sc) Scientia non habet Inimicum, nisi Ignorante••, (i. e) Knowledge hath not an Enemy, but the Ignorant; Truth, or the Knowledge of Truth; or those who know it, and both understand, and are led by the Principle thereof, hath no greater an Enemy then, or hath not an Enemy, but that which knowes it not; and therefore it is that there hath been such adoe in the World about us, and our Prnciples, since it came in these latter dayes to be made manifest, and that such persecution hath been, and is offred to us. All which we submit to the Lord, and leave things to his time, and wisdom to work over as he sees good; knowing, and being assured that it is his Truth, and that great is the Truth; and it will prevaile. In the mean time we are quiet; and do give our Backs to the smiters, and our Cheeks to the nip∣pers, and the pullers of the Hair; and do not resist evil; knowing that the Lord will bring forth our Righteousness as the Light, a••d our upright Dealing as the Noon-day; and through all the Clouds that ignorant men, and malicious, and the enemy in all, hath drawn, and raised, he in his time, will make it manifest, and us i•• it. And we feel his good Presence with us, which supports, a•••• upholds us; and as our Testimony is publique because of the

Name of the Lord which we bear; and the feeling, and assurance that it is his Testimony; so he carries us through all the severities, and unhansome usages which we meet with from our Neighbours, and Countrymen; and is more to us in our peace, refreshing, and satisfaction, then the enjoyment of our liberty, and peace, and quietness would otherwise (perhapes) have afforded us; which we attribute only to the Goodness of the Lord; and his faith∣fulnese, who leaves us not; but as we suffer for him, so he is with us in our sufferings; not to the cruelty of those who pretend to, and should be our friends, and Neigbours, but are otherwise; Who, what in them lies, puts us to all these things; which make us sufferings in the flesh; of which we are as sensible as other men, being in the same nature, and so they are pleasant to us, no more then to other men; if so be thereby they might put us to force our Consciences. But we hope, and are perswaded in the Lord Jesus; that he will as he hath kept us otherwise; and if for the Testimony of him he shall think fit yet to suffer more miseries to come upon us; more cruelties, yea Death, we are content, and do submit it unto him. In the mean time you shall see us (as here∣tofore) constant through all to that which we pretend, which is the best Judication, next to the witness of God; that we can give to the truth of them, and that we are of God. And, as for our enemies, we pray, Father forgive them.

I say, the Suppositions of yours aforesaid have no ground as in us, as I have declared, and shewed particularly wherein, and therefore this mistake is to be rectified; for which purpose, I have now wrote. Nevertheless the things hanging in suspence with you is to the difficulties that (you say) arise to you, through such your mistaken apprehensions, and the Worlds; I shall endeavour to strike them aside also; and to give you satisfaction.

First, you say, Suppose a particular person should perswade himself, or believe that his Conscience, or the Light within him that the Jewels of the Crown belong unto him, and some others whom he esteems Saints; and that God who hath title to the whole Earth; and the fulness thereof hath given to him, and those others, a title to those Jewels; whereupon this person com∣eth, and finding an opportunity seizeth on some of them; and being convicted he justifies himself with these, or the like words,

Thus saith the Lord, I have given these Jewels to such, and such, (amongst whom he nameth himself,) meddle not with my People, because of their Conscience to me, which Conscience testifies to them their title to these Jewels; Therefore it is my will that they shall enjoy, and dispose of these Jewels, wheresoever they shall find them, We ask now may not the King punish thi•• person notwithstanding this plea? If the Kings Conscience tells him that he ought to punish this person, may not the King fol∣low the Guidance of his own Conscience? If you say, he may not; We pray you tell us the reason why he may not. If you say, he may; Then we desire you to inform us, by what rule must the King judge? And when, and for what things he may medle with you, and punish, and banish you notwithstanding your Conscien∣ce, and for what things he may not medle with you?

Ans. This Question, or the Supposition on which this Que••••i∣on is grounded seems rather to be a scoffe, then that there is any such thing in rerum natura, or, in deed, or, in truth scrupled by you, or supposed, and carries not with it that solidity as men, th•••• your other things in your Paper seem to bear. And therefore might as slightly pass it by; as you seem slightly, or in a scoffe •••• put it. But least that you should mistake me herein; and c••••∣clude that I take advantage by what I suppose, or it seems to be, as I have said, not to answer the Question; or that this difficulty cannot be resolved, I shall reply thereunto.

Jewels of the Crown stand in the same capacity as the other things that appertain to the Crown that are of an Outward, and Terrene nature, which relate unto him that weares it; and ••••e (as such) his property. We no otherwise say in this case then i•• relation to the Kingdom; and all that appertaines to the Cro•••• that is outward, and earthly. And as to that we say as he did •••• the Disciples of the Pharisees, and the Herodians; whom the Pharisees, having taken councel together, sent to entangle him i•• his Talk; Master (said they) we know that thou art true, and teachest the way of God in truth; neither carest thou for any 〈◊〉〈◊〉, for thou regardest not the person of Men; Tell us then what thick∣est thou? Is it lawful to give Tribute to Caesar, or not? But Je∣sus perceived their wickedness; and said, Why tempt ye me ye Hypocrites? Shew me the Tribute Money. And they broug••••

unto him a Penny; and he saith unto them, Whose is this Image, and Superscription? They say unto him Caesars. Then said he unto them, Render therefore unto Caesar the things that are Caesars; and unto God the things that are Gods. When they heard these things they marveled, and left him; and went their way, Mat. 22. 15. to the 23.

So say we as to the Jewels of the Crown; and as to all the things that appertain to the Crown, that are the Kings. Give un∣to Caesar the things that are Caesars; Give unto the King, the things that are the Kings. We put no other thing to such things as these, then to give these things to him to whom they apper∣tain; and we put no other Conscience to it; nor to things of this nature; then to render to every one their due. Render there∣fore (saith the Apostle) to all their dues, Tribute to whom Tri∣bute is due; Custome to whom Custome; Fear to whom Fear; Honour to whom Honour; And owe nothing to any man, but to love one another; for Love is the fulfilling of the Law, Rom. 13. 7, 8. And herein is our Conscience exercised, in doing these things, not the contrary; and so pretending unto Conscience.

For, when we speak of Conscience, or it is said; or when we say Conscience, or, medle not with my people because of their Consci∣ence to me. As the Word of the Lord. We speak of things relating to the Lord; to his Worship which is in Spirit, and in Truth; who is the Head of his Church; who is to order his Church; whose Worship is to proceed from him; which must be done in that which is of him, which he accepts. This is my welbeloved Son, hear ye him. Who is the Head of Principalities, and Powers; and of every man, and of the Church; Who is King of Kings, and Lord of Lords; By whom Kings reign, and Princes decree Justice; the Prince of the Kings of the Earth; his Worship man hath nothing to do with, to make, alter, change, order, require, establish, settle, punish for not observing, not obeying; Man hath nothing to do with it; it is an Usurpation on his Prorogative who lives for ever, to prescribe to Conscience as to his Worship; It is an entrenching upon his Soveraignty, a robing of his Crown, and Dignity; the Jewels of his Crown, who is Wonderful, Coun∣cellor, the Everlasting Father, ehe Prince of Peace; It is an en∣croachment on his Prorogative; it is Hostility against the

God of Heaven; it is Rebellion against his Majesty; it is high Treason against his Crown, and Dignity, who is Lord of Heaven, and Earth, and in conscience Supreme, and only Soveraign, and Potentate; the King Immortal; who only hath Immortality, and Eternal Life; to whom be Glory, and Honour, and Dominion for ever; who will be Worshipped as he will be Worshipped; and as himself prescribes; not as man wills, nor as man prescribes; Who was never VVorshipped by the will of Man. All whose Wor∣ship from the Beginning, proceeded from himself; who gave the Word, and great was the Number of them that Published it; From whom the Fathers received the Oracles; and Moses in the Mount; from whom the Pattern of the second Temple came, as did the Pattern of the First; whose Spirit leads into all Truth; which led the Apostles into all Truth; which he sent to the Apostles to guide them into all Truth; the Annointing, which is Truth, and no lie; by which they need not that any Man should teach them; but ••s the same Annointing teacheth them of all things; which is the Ʋnction of the Holy One, by which ye know all things. Sait•• John, 1 Joh. 2. 27. 20. Yea, the Deep Things of God. So cease you here; stand ye still here; medle not here ye Princes, and Potentates of the Earth; nor thou King Charles nor yee Mem∣bers of both Houses of Parliament. Meddle not with my people, be∣cause of their Consciences to me; and banish them not out of the Nati∣on because of their Conscience. For, if ye do, I will send my Plag•••••• upon you, and ye shall know that I am the Lord. Thus saith the Lord.

And so leave off your Quibling, and your Jesting, and your Mocking, and fear the Lord, and bow down unto him; least he das•• you to pieces. It is the Word of the Lord. And meddle not with his Jewels which are his People, because of their Conscience to him as to his Worship, or because of their Consciences; Strike not here; strike not at the Rock of Ages in this, least he das•• you to pieces. It is the Word of the Lord. Keep your Ground; He hath given the Earth to the Children of Men; and those who take from you what he hath given; he will judge them; that of him in the Consciences of Men, shall judge them; and if you take from him what is his; from God the things that are Gods; he will judge you. So these things are not trifles to laugh, and to

mock at; you will find it so in the end. And so I have, if you will receive it, told you our judgments in this (as you call it) difficul∣ty. Your next is this.

Suppose (say you) that the Magistrate should have a Perswasion from his Conscience, or the Light within him, that it is his duty, and he is obliged before God either to see that you doe those things which the Light within him perswades him to be your du∣ty to God, or Man; or else to banish you from among his People that they be not infected with those Doctrines of yours; which the Light within him perswades him to be damnable Errors, and tending to Treason, Rebellion, and Seditions; may not, nay ought not the Magistrate in such Cases to obey, and follow the Light that is within him? If you say he may not, then tell us why he may not. And why it belongs only unto you to judge? And what there is that must take away the Magistrates Liberty from him, and yet preserve you a Liberty to follow what you call the Light within you.

Ans. Here you shew your selves in naked Colours; and who it is that so charged as aforesaid, and for what end it was; and you begin now to be Peremptory, who before seemed to Pray, and beseech, and intreat; and for satisfaction sake, and to give us a friendly Opportunity thereby to Justify our selves; and so you would have us not to take it ill at your hands. You now, I say, come forth in naked Colours, in an open Dress; and yee shew us who yee are that have stood behind the Curtain all this while; and for what end; and how yee doe Judge notwithstanding that you ask the Question; and how yee stand affected though you pretend difficulties. So your hearts come forth, and yee shew us them; and we take notice of them; and to this particular; as to the rest I answer.

What the Magistrates duty is, and how he standeth obliged be∣fore God as to these things, I have in Part answered. He is chiefly (as are all men) obliged to know, and believe in the measure of God in him; that of God in him, by whom Kings Reign (as I have said) and Princes Decree Justice; that he may know the will of God in such weighty things as appertain to his Charge; and to doe them. David the Son of Jesse said, and the Man who was raised upon high, the Anointed of the God of Jacob, and the

sweet Psalmist of Israel said, the spirit of the Lord spake by ••••; and his Word was in my Tongue; the God of Israel said, t•••• Rock of Israel spake to me, He that Ruleth over Men must be J••••, Ruleing in the fear of God. And he shall be as the Light of the Morning when the Sun riseth, even a Morning without Clou••••, as the tender Grass springeth out of the Earth by clear shini•••• after Rain. 2 Sam. 23. 1, 2, 3, 4. Now it concerneth him to look to this, to what God requires of him; that he may be able to give a good Account to God for all that he doth, to him wh•• shall come to Judge the Quick, and the Dead; before whose Judgment Seat all must stand; and receive according to what they have done in the Body, whether it be good, or whether it be evil; whose Judgment none can avoid. Therefore it concernes him e∣specially to know the measure of the Son of God in him, and to be guided by it; that so he may be Just, ruleing in the fear of the Lord: That so he may be to his People, to the People of the Lord, as the Light of the Morning, &c. as aforesaid. So he will not need these Informations; or what you seem to Query, or to be satisfied in relation unto him. And this will shew him what be is to doe; and what he is not to doe; and that our Doctrines ••••e not damnable Errors; or tending to Treason, Rebellion, and Se∣ditions (as your Paper hath it) nor such as he ought to Puni••••, or Banish us for, from among his People, that so they be not ••••∣fected by them; though you, or others so Judge, and may per∣swade him so to doe; and that, that which doth so perswade hi•• is not the true Light; though it be called (in dirision) his Consci∣ence, or the Light within him; which upon this foot of retu•••• to us, is so called, and plac'd; but that it is that which is of t••at wicked one; who slew his Brother, becaule his own works were evil, and his Brothers good; who slew him for his Conscience to God; the Darkness, not the Light. If therfore the Light that is in thee be Darkness, how great is that Darkness. Mat. 6. ••4. So that, it is not every Perswasion, every thing that dictates to him in his Conscience, that he is bound to obey, or follow; or that perswades him to be his duty to God, and Man; that is the true Light, or that which he is bound to follow, and obey, and is obliged thereunto; but what Christ the true Light saith that Lighteth every Man (and then it is within him) that cometh into

the World. This will not lead him against Christ, but for him; not against his Scepter, Soveraignty, and Dominion, but bowing to him; not against his People who Worship him in Spirit, and in Truth, but in their behalfe; not making Lawes to banish them; but being a Protection unto them. So he will see his Duty to God and them; as he is guided by that of God which is in them, and him; and here will be an Agreement, and Harmony between them; not a Discrepancie, and Division; and here the Spirit of Supplication, to God he will find poured out for them; to the benefit of him, not the contrary. And if such a Day as this shall be as the Prophet Prophesied, who said unto his People, his Seed, his Israel in the day wherein he should cause to Inherit the Desolate Heritages, to Sion in whom his Soul delighteth—And Kings (saith he) shall be thy Nursing-Fathers, and their Queenes their Nursing-Mothers; they shall bow down to Thee with their f••ces towards the Earth; and lick up the dust of Thy Feet; and thou shalt know that I am the Lord; For they shall not be asha∣med that wait for me. Isai. 49. 8, 23.

Therefore cease these your Suggestions, and mind the fear of the Lord, and be guided by that which is weighty of him; which leades into weightiness; and carry not Hony in your Mouths, whil•••• yee prepare for Warre in your hearts, and know that we understand you, and see the drift of these your plausible, and subtle Complications, and how yee judge of us, and would l••ave us to be understood to be, and dealt with, and how yee un∣derstand us:

It will be of no advantage to you, or the King to doe thus with us, you and he will find it bitterness in the end. Therefore prompt him not to things of this Nature; nor represent us that we are those whose Doctrines are Damnable Errors, and tending to Treason, Rebellion, and Seditions; and that therefore it is his duty to God, and Man, to Banish us from among his People, that they be not infected by them; and tell him not that he ought to do so (as now in your Paper, you do more the•• seem to be the Men, that so put him upon it, and that all this while you have been but in a disguise, and by fair language, and a seeming inoffensiveness and desire of satisfaction, and out of friendship to give us here∣by an opportunity to Justify our selves have prompted him to it)

For our Doctrines are no such things, as I have shewn in particu∣lar; and the rather that your eyes may be open, as well as his, to see the Truth; that yee may not persecute us, and so provo•••• the Lord to anger against you. For, if you doe, as sure as ever word of Truth was spoken; or as the Lord lives, mark the issue, His Plagues will be upon you. And this I was moved of the Lord to signify unto you, that you may give ovcr jesting, and sporting with the Light within, and blaspheming; and turning it to wh•••• you please, and deriding it; least he whose is the Light, and from whom it comes, and who is the Light; Grind you to Powder. And so see an Answer to this Particular, and a Resolution to th•••• your difficulty also; and our Judgment herein.

To the Third, and Last. Suppose the Magistrates Conscience assures him that yee do all of you hold your Lands, and Houses with a condition to pay Tithes; and that if this Condition were not implied by the Law, your Landlords would take a tenth p••••t of them more then they do for them, or those from whom you, and your Ancestors purchased their Lands, and Houses, would, and might, justly have sold them for a tenth part more then what you, and your Ancestors paid for them. Consequently that yo•• are in truth but Trustees as to the tenth part, for those to wh•••• the Tythes are due, and meerly intrusted to pay those Tythes to those for whom they were appointed, by those from whom yo•• bought; or hold those Lands. and Houses. And the Magistrate finding this is perswaded by the Light within him that it is his du∣ty to see Right done, and Justice done. And to compell those to do right and justice who refuse to do it. May he not in this case compell you to pay Tythes, whensoever you refuse; as well as he may compell all others to perform contracts, or to rest ••••e what they unjustly keep, and detaine from others? If not we desire to know the Reason; and where the difference will lie.

Ans. I have resolved this difficulty already in what I have said before in this particular of Tythes▪ and so I need not make Re∣petition. You must prove Tythes true in the Ground; or the Jus Divinum of them; or the Divine Right; or th••t the ground by which you hold them, or they are held is the ••ame, and hold•• still as it was in the times of the Jewes under the Law, whe••e they had their Institution; or you do nothing. All these Trans∣ferings,

and new Nameings, and Mintings will not serve the turn. For, that which is not right in the ground can never be made right by chopping, and changing. And how comes it that you plead not the Divine Right, or that they are due to the Priesthood now, as they were of old to the Priesthood then? Is it because you judge it too gross; or hardly to be made out? Or have you ano∣ther thing in your Budget? lies there somewhat else in the Pad? and so you only fight with us Jure humano by Man's Law, and civil contract; thinking that we cannot Answer you there; or go beyond you. No, no, you are mistaken; Truth is a Deep Mystery, and goes beyond you, and sees your bottom, and was before you; and him, who led out of it, and will be after you; We shall see an end of these things; though you may struggle a while, and put us to great and sore sufferings; as we have already under∣gone much. And these things must, and will be manifest to all, as well as to us, and then all your Juglings, and craft will cease; and you must know your Judge; viz. That which you deride; and scorn, and make a mock of, and laugh at, as the Light within, and reproach it there; Christ Jesus the King of Kings, and Lord of Lords; the Lamb that stands on Mount Zion, who shall over∣come, and lead Captivity captive in this Particular. And though you may have power to give life to the Image of the Beast, that the Image of the Beast shall both speak, and cause that as many as will not worship the Image of the Beast (for I see you who you are, or the spirit that works in you, the Lord hath shewn it me,) shall be killed, Rev. 13. 15. Yet into the Pit you, or the spirit that is now rising up in you (for as I have said, I do know you) must go; when your work is accomplished; and you have deceived the Nations, and wrought your Miracles; and performed the thing that yee shall be suffered to do; and then to judgment you must come, if you do not repent. And so I have finished this Parti∣cular.

And yet here is a Sur-charge in the end of all, viz. It is also charged upon you that many of the most knowing Quakers deny the Resurrection of Men's Bodies. Is this true, or not? and if false, then shew us how, or by what means by an inward Light without Scriptures; you come to know that the Bodies shall

rise again. And if yee acknowledge Scripture help in this, why not in other things also. As the Beliefe in a Trinity, Sacraments, a Church, and her Government. These things I write not that I would have you persecuted (as God is my witness) but to have you give Reasons for your Opinions, and Practices.

To this I answer, the Resurrrection of Mens Bodies, or of the Body, we doe not, nor never did deny. The Charge upon us in this particular is not true. We know the Dead shall be raised In∣corruptible; and we shall be changed, at the last Trump in a mo∣ment; in the Twinckling of an Eye; for the Trumpet shall sound. But this is a mistery. For this Corruptible must put on Incor∣ruption; and this Mortall must put on Immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory. O Death! where is thy Sting? O Grave! where is thy Victory? But every Man in his Order; Christ the first fruit•• afterwards they that are Christs at his Coming. For as in Adam all dye, even so in Christ shall all be made alive. For, if there be no Resurrection of the Dead, then is not Christ risen, and i•• Christ be not risen, then is our Preaching Vain, and your Faith is also vain (saith the Apostle) yea, and we are found false Witnesses of God; because we have testified of God that he raised up Christ; whom he raised not up, if so be that the Dead rise not. For, if the Dead rise not then is not Christ raised, and if Christ be not raised your Faith is vain (saith He) you are yet in your Sinnes. Then they also who are fallen asleep in Christ are Perished, 1 Corinthi∣ans 15. 13. to the 24. 51. to the 56. And if in this life only we have hope, we are of all men most miserable.

And so I have ended this Particular.

And now whether it be as thou hast said (sc) That these things thou writest, not that thou wouldst have us persecuted (as thou saist as God is thy witness) but to have us give Reasons for our O∣pinions, and Practises; Time will manifest.

GEORGE BISHOPE.

Newgate Prison Bristoll where I am this present 11^th. 2d. Mo. called April, 1665.

A Prisoner up∣on what the Law calls the 3d. Conviction in Or∣der to Banishment, for my Conscience to God ••s to his Worship which is in Spirit, and Truth, ••nd for bearing Testimony herein to his Domini∣••n, who lives for ever. Expecting when I shall be ••alled to my Tryal; This being the Morning of ••he Sessions, wherein it is said that I, and others ••f my Brethren, shall be called to Answer to that ••hich is drawn up as an Indictment against us.

THE END.

Notes

• Concern∣ing the P••ople of the Lor••.
• Concer∣ni••g the Word of the Lord
• Concer∣ning Con∣science.
• Concern∣ing the L••ght, and L••ght within.
• Concern∣ing C••ri••t Jesus ••o••n of the V••rgin Mary, &c.
• Concern∣ing the Seed.
• Concern∣ing the word P••r∣fect.
• P••••fecti∣••n.
• C••ncern∣ing the true Bap∣tism.
• Concern-Baptisme and the Lord's Supp••r.
• Conc••rn∣ing the Old, and New Testa∣ment••. Doctors, Priests, Pastour••, Teachers.
• Concern∣••ng the Catholick Church.
• Conce••n∣ing Go∣ve••nment in the Church of Christ, and Ordi∣nation.
• Concern∣ing Oaths or Sweat∣ing.
• Concern∣ing A••ms, and bear∣ing Arms.
• Kathrine Skippon (late La∣dy Phi∣lips) her Daugh∣ters Printed Poems of the Soul.
• Concern∣ing Tyths.
• Concern∣ing the Jewels of t••e Crown.
• Concern∣••ng the Magi∣strates Consci∣ences, and the gu••de thereof.
• Concern∣ing the Magi∣strates Consci∣ence in relation unto Tythes.
• Concern∣ing the Resurrec∣tion of the Body.