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one come in his own name, him you will regard and receive; but if one come in the name of the Lord, him you put out. So you will not have the Lord, nor his Christ, to reign, neither his servants to labour in his vineyard.

P. Ministry is like a mighty tree, whose fruit the Lord hath appointed for the healing of the nations.'

A. But your and the Papists' ministry hath been got up since the days of the apostles, that brings nations all into heaps, and into blood, and doth not heal the nations, but wounds, and burthens, and kills, and casts into prison, as this your fruit declares, who casts into prison such as you do no work for.

P. “To the law and to the testimony; pray to the Father of lights that he would enlighten us with his truth, and show us the way that he would have us to walk in; and pray for us who watch for your souls, as those that must give account.'

A. “The testiinony of Jesus is the spirit of prophecy:' and “the law is light,' and the law and testimony was before Matthew, Mark, Luke, and John, and before the Epistles were written, and the Revelations, which outward books you call law and testimony; but the scripture saith, · The testimony of Jesus is the spirit of prophecy;' and 'the law is light.' Prov. vi. Are you them that are the makers of ministers, and ministers, who watch for the souls of people, and yet do you bid people pray to the Father that he would enlighten you with his truth, and show you the way that you may walk in? How can you present souls to God, that do not know the way, and are yet to be enlightened, and yet to have the way showed to you, that you might walk in it? Is this the conclusion of all you ministers in Ireland? Now I say, Christ hath enlightened every man who comes into the world, which is the way, and though your darkness cannot comprehend it, yct you pray that he would enlighten you. John saith, he doth enlighten every man that cometh into the world, and that is the true light. Have you the light to seek, and the way to seek, and truth to seek, and yet are you watchers for souls? And you that are called ministers say, the soul is human; yca, the soul of Christ; the soul of man is appetite, and lust, and pleasure, and human, from the earth, from the ground. Is Christ's soul from the ground ? and appetite, lust, and pleasure war against the soul, in them that are in the unreasonableness. You that have the light to seck, truth to scek, and way to seek, arc in the carth, and so give the soul the name of that which comes from the ground. Now the soul is immortal; . God breathed into man the breath of life, and he became a living scul.' It is that which came out from God, who hath all souls in his hand, that is his power; which goes against him that doth evil. And Christ the power of God, which is immortal, is the soul's


scripture; which scripture doth not tell us of written words, but that the word is Christ and God, which was in the beginning before words were given forth. And the gospel, and salvation, and the mysteries of it, are known by the spirit, and the light which comes from Christ Jesus, and none knows them but by that.

P. Stillom adds, not only heart rising prophecy, nor breast prophecy in the mind, but written down in books. The apostle excludes not heart prophecy, so he includes scripture prophecy; but till the daystar did arise in their minds by rcading and hceding of the scriptures; that is plain meaning.'

A. The scriptures were given forth by prophecy, and the spirit of it, and no man knows them but by the same spirit; and the apostlc did not exclude heart prophecy; and the day-star doth not rise in the heart by men's reading and heeding the scriptures in their own wills, and having them written down in books; but as men come to the life and spirit that they were in who gave them forth, and heed that, with that they heed scripture, and know scripture, and with that they know the day-star, and Christ who is the end of them; and so men must come to take heed to the light that shines in a dark place, before they know the clay-star arise. For the Jews had scripture, and did not heed that; for the spirit of prophecy within doth not deny any title of the scripture without. And in thy principle thou hast confounded thyself, who sayst, . Not heart prophecy, heart rising, breast prophecy;' and yet thou sayst, the apostle doth not exclude hcart prophecy.' And thus thou with thy new names, and thy words, darkenest counsel and knowledge; but the children of light see thec.

P. “The Father, word, and spirit, are to justify the word trinity, not to make the holy spirit and the saints one person.'

A. The word trinity is not in the scripture, but in your old father's book, the canon book, the pope; and the Father, son, and spirit are one, and the saints are in the spirit; and those who are joined to the Lord, are one spirit. And the scripturc doth not tell us of three persons; but, as I said before, the old canon book of thy father, the great apostate, the pope.

P. The light that Adam was qualified with before the fall, which every man hath a spark of since the fall, was and is given from the crcation by things that are made.'

A. Thelight Adam had before the fall, did not come by the creation, nor by the things that are made; if it were given from the creation, it comes by nature.

This word is contrary to scripture; for God made man in his image, and placed him over all the creatures, and gave him an understanding capable of his law, and to know dominion ; but when man


words, not into their life, with that thou art judged. And whereas

lost his dominion, he transgressed his law; and that light that he had before the fall, was of God, from him that made all things. .

P. "The scripture is the means of regeneration. If the blind lead: the blind, what will follow? it is proof sufficient against absolute perfection in this lise, as Adam and the angels.'

A. They that had the scriptures, and were out of the life that gave them forth, were the blind, and what followed then? And though Adam and the angels fell, he who is in Christ, the perfection of God, shall never fall, as also saith the apostle.

P. He saith, "It is ignorance that saith, the light that makes sin manifest, condemns sin.'

· A. And that which makes a man's sin manifest, and he hates it, that condemns him; and he is ignorant that sees not Christ's doctrine, and believes not in it.

P. To deny that sin dwelleth or remaineth in all the saints upon earth, hath been the Quakers' doctrine, the consequence whereof is to disclaim all godly sorrow for sin dwelling in them.'

A. It is the Quakers' doctrine to deny all sin dwelling in the saints upon the earth, and to know Christ who destroys the devil the author of all sin ; and the saints come to witness their joy and pleasures for evermore over their sin, and the body of it put off, and a kingdom which stands in joy and peace in the holy ghost, and the godly sorrow before they come to this; and they do know victory over their sin ; and Christ had the godly sorrow, who had no sin, and that many saints know.

P. His word is not his spirit.'

A. The word and the spirit are one, which word was before the written words were given forth by the spirit of God, in which word they all end; and the word lives, and abides, and endures for érer, and that is spiritual. And so the mystery of iniquity is found in thy doctrine who art blind, and reads blindly, not with the spirit which was in them that gave forth scriptures. And so thou art found a false pro phet, in the steps of the Pharisees, one of the masters that Christ sels the wo on their heads, who art ravening with the sheep's clothing upon thy back to deceive; but now the lambs and the sheep have disa covered thee, who art got up since the days of the apostles into their thou art offended because Edward Burrough speaks chapter and peppe the spirit that gave forth scriptures will lead to speak it all over without offence, but to the evil doers.

P. And if your teacher cannot but be public, how will you him in so private a place as your beds?'

A. The spirit that leads men to speak forth publicly, or go min

of the

to themselves and others, the same is a private teacher to them on their beds, as with David, whom the Lord instructed in the night season : and that which the minister of the spirit doth minister unto, is a private teacher to every particular in his own particular. And the anointing which abideth in people, John said, was their teacher, and they needed no man to teach them, but as it did teach them, and they should continue in the son of God and the Father. And here was public and private teaching, which thou being blind canst not see.

And all thy lies and heap of confusion which thou wouldst blind people with, shall stand upon thy head; for the sun is risen, and the mist is gone and going: in the day of thy judgment, the witness in thy conscience shall answer.

Philip Taverner of West Drayton, in the county of Middlesex, his principles as follows, in a reply to a book to Edward Burrough, whom he in scorn calls Quaker.

P. "Who art thou that judgest another man's servant? such who lord it over the faith and consciences of their brethren, a spirit wholly disowned by the apostle. Not that we have dominion over your faith; and in this sin is that of Christ to be understood. Call no man your father upon earth, neither be ye called of men master; that is, have no men's persons in admiration, as to count them your oracles in things of faith.'

A. Such as serve the man of sin, are to be judged. We judge that man and servant both. And such as are spoken of in the Romans, who judge another man's servant in the truth, standing and falling to his master, every one in his measure, such we do not judge; but every one shall stand or fall to his master, who are scrupling about meats, and drinks, and days, that the life is leading through. And you that are called of men master, who are counted great oracles amongst the people, you lord it over men's faiths and consciences both; therefore hath so much blood been shed through you, and so many cast into prison by you, who are lording it over men's faiths and consciences, being, Pharisee like, called of men master, who would have dominion over the apostles' faith, and over the saints' faith, who are admiring men's persons because of advantage,' to help you. And this people see, how you and the Papists, since the days of the apostles, have lorded it over men's faiths, as your jails, inquisition, and prisons may witness, how you

would lord it over men's faith and conscience. Those that cannot give you VOL. III.


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