verse 64. But notwithstanding we would not be understood positively to affirm that Christ intended not a Baptism of Water Joh. 4.2 as needful to be administred by some by reason of the Weakness of the People for a season because 't is evident that not only Christ's disciples before he was Crucified when it appears not that they had any Power to baptise with the Spirit did baptise but also that some after that time of his being Crucified Act. 8.16 29 36 37. were baptised in the name of the Lord Jesus and yet they had not received the holy Ghost which being compared with what is written touching the Eunuch and Philip Act. 38.39 who by the Spirit was bid to Go near and Join himself to the Eunuch's Chariot doth clearly import that Water baptism was used as well after the Crucifying of Christ as before But whether by vertue of any command from Christ so to do is yet the question and uncertain from any positive Scripture However suppose that the Baptism of Water was the Baptism intended by Christ in the words Go teach all Nations baptising them c. it then seems naturally to follow that this was but a Confirmation of John's Ministry and that being a Legal Administration but for a season and not to the End of the World and was not that baptism wherewith John testified Luk. 25.49 Act. 1.4 Act. 2.4 Christ should baptise which was with the holy Ghost and with Fire especially if we do but consider that Christ was not yet ascended after which the promise of the Father was to be fulfilled viz. the pouering forth of the holy Ghost which undoubtedly was the Baptism of the Spirit and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit as is clearly signified Act. 8.15 16. Who when they were come down prayed for them that they might receive the holy Ghost for as yet he was faln on one of them only they were baptised in the Name of the Lord Jesus All which being duly weighed it 's rational to conclude that the Baptism of Water ought to end in time and that these words And lo I am with you unto the End of the World are no sufficient ground to believe that the Baptism of Water was thereby intended to continue as an Ordinance of God unto the dissolution of all things But could nor so much be said as already is to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples yet it may be affirmed that the words themselves in the Greek Tongue if we compare Scripture with Scripture will not hold forth such an interpretation For the sentence And lo I am with you always unto the End of the VVorld is in Greek thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendred thus And lo I am with you every day unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John when he being forbad by John to be baptised by him said Suffer it to be so now for thus it becometh us to fulfil all Righteousness clearly shews that Christ did not by that Commission intend a Continuation of that Administration unto the End of the World but rather that as other Shadows Types Figures and Patterns of Heavenly Things under the Law were to have an End in Time So the Baptism of Water being a Type of the Baptism by his Spirit was also to have an End in Time and this interpretation is clearly evidenced from the Scripture itself to be according to truth for we find the Author to the Hebrews thus testifying Heb. 9.24 25 26. Christ is not entred into the Holy Places made with Hands which are the Figures of the true but into Heaven itself now to appear in the Presence of God for us nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with Blood of others for then must he often have suffered since the Foundation of the World but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself On this Scripture 't is thus observed that the time of Christ's appearing to put away Sin by the Sacrifice of himself is termed in the End of the VVorld and so translated from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be translated in the consummation of Ages experience tells us as well as the signification of words that these words are not so intelligibly translated as they might since it now relates to time above sixteen hundred years past Now forasmuch as we find that in this sentence And lo I am with you alway unto the End of the World the same greek words are rendred to signifie the End of the World as is in the aforesaid quotation to the Hebrews which related to a time above sixteen hundred years past saving only that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew is the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrews the plural there is no reason to conclude that Christ's Commission to Baptise was intended to continue as an Ordinance under the Gospel-dispensation until the Consummation of all things And as a further Evidence that this interpretation is the very Truth 't is to be observed that the word World in this sentence before cited viz. Since the Foundation of the World is rendred in Greek not by the same words as the word World in the two other sentences are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be truly rendred an Age or the time of a man's life but by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the world viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day as a Gospel-Ordinance it were sufficient to every impartial Reader unto whom God hath given Divine Understanding in relation to this matter But since we find that after Christ's Ascension it was used for a season we think it necessary to add that our faith is That the practice thereof was chiefly by way of Condescension to those who were VVeak and not easily brought off from the Observation of Outward Ordinances to have their Eye unto Christ Jesus the great Ordinance of God unto Salvation and this spirit of condescention seemed to be in Paul when he said 1 Cor. 9.20 21 22. Vnto the Jews I became as a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law to the Weak I became as VVeak that I might gain the Weak I am made all things to
the contrary of what is intended for the PRESS I reasonably conclude that whatever is written in the above cited Sheets was there approved I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Page 4. The Lord hath suffered Blindness in part to happen to some through declining their First Love who came out amongst us and had a Part in the Belief and Discovery of the Way of Truth but now some only have the Sheeps-Cloathing and others have lost that too who through a prejudiced Mind are alienated from that Unity of Spirit and Bond of Peace in which we keep our wholsome Practices which we have received in the Unity and Order of the Gospel of Peace and Truth of Christ Jesus in the Fellowship of the Spirit in Bowels of Mercy being like-minded and of one accord in whatsoever things are True Just Honest and of good Report not that we should think of them only but be in the Practice of them as we are In the same Page it is further thus written But to our Burthen and Grief we find amongst some a Contrary Spirit that will not subject to Unity in wholsome Practices amongst us and that will needs Interpose to destroy Unity in some Places and obtrude it self to Confound our wholsome Order and Practices received amongst us as a Church and People and through this contrary Spirit and Prejudiced Mind the Accuser of the Brethren is broken out under a specious Pretence crying Liberty of Conscience Liberty of Conscience in Opposition to those needful convenient and wholsome Practices exercised amongst us in outward Things Also Page 5th thus This Note An accusing Spirit is now accounted a Confounder of Order by this Rule may not the Accusers of I. W. and I. S. be accounted Confounders of Order Accusing Opposing Dividing Spirit that is at work in this our Day to confound Order against the Peaceable Government of Christ amongst his People This Dividing Accusing Prejudicial Worker would introduce a Belief that an Apostacy is Entring and we are gone from the Beginning and First Principle and the Power lost and now Forms are setting up and Imposition on Consciences and the like and amongst whom is all this say they but amongst us who are in Unity of Spirit both in Faith and Practices and 't is amongst such that they imagine this Fearful Imposture and Arbitrary Rule Imposing Prescriptions and Laws on the tender Consciences of the Weak is now gotten up to exercise and so the Liberty of the tender Conscience is lost and you say they are intangled with the Yoak of Bondage to this Day And Page 10th thus Inasmuch as the envious Worker is suffered to proceed that would even race out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience c. In the 12th Page it is thus written And he meaning G. F. as by his Name before cited in the same Page appears was moved of the Lord to advise to a Womens Meeting c. and when Dear G. F. declared unto us what the Lord had made known unto him by his Power that there should be a Womens Meeting that so all the Sick the Weak the Widdow and the Fatherless should be Note here is no mention made of bringing Marriages before them minded and looked after in their Distresses And Page the 13th thus I have a word in my Heart to say unto you all Back-Sliders Obstructors Opposers and such as Countenance them secretly of this our heavenly Order of Men and Womens Meetings which the Lord by his Power hath set up and further thus You that have despised Dignities to speak Evil of the Servants of the Lord such that faithfully have laboured amongst us from the Beginning which the Lord hath found worthy of double Honour for I do know and the Lord hath sealed it in my Heart that that Spirit which hath opposed the Blessed Unity and Order of Truth in those our Mens and Womens Meetings shall never prosper nor they who are in it inwardly to God without Repentance And in the 15th Page 't is thus written And a true Sense hath been upon me of our Dear Friends up and down the Nation of their great Tryal and Exercise that hath been upon them because of this Wicked Dividing Spirit and especially in my Native Country viz. Willshire Thus much out of the aforesaid Sheets to manifest that this Treatise containes not the first printed and published Papers evidencing Divisions amongst the People called Quakers I am now sensible some may be apt thus to Object If the Meeting held on every Second Day whereof thou makes mention may be Justifyed in approving the aforesaid sheels to be printed yet it can be Plea to Justify thy Printing because thou hast descended more particularly to describe wherein the Difference doth consist and hast mentioned some Names of both Parties concerned in the Difference But in the aforecited Sheets we find but some Names of one Party only viz. G F. and the two Subscribers of the said two Sheets Answ I confess the latter Part of the Objection to be true but yet not sufficient for any to condemn my printing who may Justify the printing of the aforesaid Sheets For if the mentioning of one particular Matter wherein the Difference is reputed to consist even as in the said Sheets it is be according to Truth in one Party I know not why the mentioning of more may not be justifiable in the other Party and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference why not also of the other And though in the aforesaid Sheets there is not so particular a Description wherein the Differences do consist as in this Treatise is mentioned Yet the understanding Reader may collect many things of importance from it and in particular that in the Sense of the Subscribers thereof and such as are at Unity with them who may reasonably be taken to be of one Party they are such as are for True Love Unity Order of the Gospel of Peace Fellowship of the Spirit Bowels of Mercy and things that are True Honest Just and a good Report c. And that the other Party whom they oppose are such as are for Disorder Confusion unto whom Blindness hath happened and that they are declined from their First Love having only the Sheeps-Cloathing of Prejudiced Minds Opposing Dividing Confounding Order against the Peaceable Government of Christ Envious Workers that would raze at the very Foundation of Christs Government Despisers of Dignity c. All which leads me to this Observation that since no matter of Fact is signifyed to evidence any under the Profession of Truth worthy of those General Reflections nor yet any thing referred to for Evidence I may reasonably conclude that the Intended Opposition to Christ's Government is in their Sense no other than a supposed Dislike
Exaltation of one of his Disciples as an Head or Supream unto whom the rest ought to have had an Eye in a more peculier manner than ordinary he would have undoubtedly signifyed so much but doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signifyed 'T is Expedient I go hence that the comforter come agreeable to which are the meaning of the Apostles Words though we have known Christ after the flesh yet henceforth know we him no more that is to say after the flesh no more All which doth clearly demonstrate unto us it s not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ Testifyed the Father would send in his Name to teach us all things and that this Comforter should be in us And therefore on this occasion 't is with us to give this further Testimony that every Member of the Body of Christ is thorough the Death of Christ made dead unto any other Law save the Law of the Spirit of Life manifested thorough the arising of Christ by his appearance in every such Member and so as perticuler Members are become maryed unto him and having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Longsuffering forbearance Meekness Humility Patience Gentleness and of all other vertues that are the Fruit of the Spirit of God but as to Obedience every Member owes that unto Christ his Head unto whom every thought according to the Testimony of the Apostle Paul ought to be brought into obedience SECT VIII A manifestation that the Variance hath originally risen from a Different Sense touching G. F. the General Meeting or Womens-Meetings c. The End for which Womens-Meetings were assented to ON the whole Matter the great Variance amongst some once at Unity we have cause to know hath risen from a different sense touching one some or all of these three particulers following The first relates to George Fox that hath taken upon him to give forth Directions and Instructions to others and his Proceedings The Second to the General Meeting and their Proceedings The Third To Womens Meetings and their Proceedings As to the First we say many there are amongst us who Affirm that they have more than ordinary cause to believe that many Professing the Truth do look upon G. F. as one whom the Lord in these latter dayes hath raised up and set in the like Place amongst the Children of Light as Moses was amongst the Children of Israel and that whosoever shall Oppose him shall never prosper which we are perswaded hath so over-awed many that they become Sacrificers of their own Sense and Understandings to the Will of Man and doubtless on this Foot many may think those who told him his Book about Womens-Meetings is Notoriously Erronious will never prosper though they have evidenced it to be so to his Face and that in the view of several Hundreds of Friends at a Meeting assented to by himself and those of Party with him when at Bristol in the 12th Moneth 1677. As one instance of the Errours of the said Book take this Pag. 43. he thus saith And was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son and a few Lines after he saith So these and such Women are recorded for their Wisdom and their Virtue and their Faith For our parts we cannot understand that any thing of Wisdom Virtue or Faith is recorded touching Michah's Mother unless Blessing or Cursing out of one Mouth from an Idolatrous Woman may be accounted the Fruit thereof Many other things might be quoted out of his said Book notoriously Erronious and therefore will certainly remain on Record to his shame until he repent And 't is not his proselited Parties saying None shall Prosper that Oppose him nor yet his saying That he knew what he did and saw it would be a Stumbling-Block for so William Rogers positively affirms he did say to him will excuse him in the Day of the Lord for we firmly believe that unless he repent he will become Despised and Vile before the People even as the Lord made those Priests in the time of the Law who as the Prophet said Mal. 2.8 9. caused many to stumble to be therefore despised and vile before all the People we know he hath been an Instrument to cause many to Condemn their Failings we desire that he may be so Ingenious as once to Confess his own Secondly We are perswaded some others have lookt upon the General Meeting as that unto which they ought to have an Eye being principled to receive own and stand by whatsoever comes from thence as the Oracles of God without bringing the Matter they appear at Unity with to the Test of Christ's Light in their own Consciences and no marvel if such as are principled to shut out Reason Wisdom and Jealousie without Distinction thus do And when any Papers are given forth by that Meeting or G. F. such as are at Unity with them bring them to the Mens Meetings for Outward Business which oft times occasions Strife and Contention the one party accounting themselves oblieged as we take it to receive and stand by what comes from them the other Party do the same also when it reaches to the Witness of God in their Consciences as Matter proper to be brought to such Meetings but if not they cannot receive it though an Angel from Heaven bring it then the other Party accounts this the Fruit of a Jealous Dark Leavened Spirit and thus Contention and Debate hath arisen even amongst those who formerly before the Outward Form of Government was so much pleaded for walked together in Peace and Concord Thirdly There is amongst many Friends a Difference touching the Meetings of Women seperate from the Men which though not hitherto treated on yet it may not be improper to be spoken to on this Occasion But first we think it necessary to answer this Question which naturally seems to arise for the Information of the Reader viz. How came those Meetings first to be held and for what end To this we answer that G. F. so far as we understood exhorted thereto and the End thereof in sum was to take care of the poor in some cases the Meeters themselves according to their Freedom * Note This Method of raising Monies for that Service was though very unreasonable because it reached not all by whom the Charge of the outwardly poor Members of the Church of Christ ought to be born raising Mony which caused the Charge to light much on some who were most constant in Meeting whilest others for want of another Method to collect Monies were very little concerned in the Charge of the Poor But in
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
3.26 For the free Justification of Christ was to extend unto these who believed in him And in that State the Works of the Law were excluded so that there was no room for any to boast therein But then the Manner of that Exclusion so that no man should boast was by the Law of Faith Rom. 3.27 Now where a Law is it must necessarily follow that Obedience is due and whenso ever that Debt ceaseth the Law then becometh void But who so Impious to declare a Principle so Unrighteous as hath a tendency to make this Law of Faith void Charity obligeth us to suppose that no Christian-professor would wittingly thus do But yet we cannot but say that so great Darkness hath seemed to over-shadow some as that under the Notion of Christ's Righteousness imputed to Sinners 't is to be feared that many have indulged such a Liberty as little to regard the Counsel of the postle when he said Work out your Salvation with Fear and Trembling as if Salvation were to be obtained by an Historical Faith excluding all sorts of Works as unnecessary thereto and that a little Religion in the Head might stead a man more than a great deal in the Heart for where an Application of Christ's Righteousness is made by any person whatsoever in order to the Healing of that Wound which through the Temptations of the grand Enemy of the Soul man hath received if there be not according to the counsel of the Apostle Paul 2 Cor. 7.10 A Sorrow unto Repentance never to be repented of there 't is undoubtedly falsly applyed the aforesaid Sorrow cannot rightly attend the Creature in his lost estate and condition but First Through a sense of the prevalency of Satan by his Temptation Secondly Through bearing the Righteous Condemnation of the Lord upon the Transgressing nature that so through Judgment the Mercy of the Lord may be Witnessed and then when the Creature comes to be made Partaker of the Mercy of the Lord through a sense of his Failing a real Sorrow for the same and bearing in Patience the Righteous Condemnation of God than the Burthen of Sin may be removed and the Creature witness a State of Restoration These things lead us to consider How it comes to pass that people professing Christianity and owning the Scriptures of Truth and agreeing in Principles termed Fundamental whilst they keep to the Language thereof should thus Disagree To this we say That to the enlightned Eye 't is plain especially in the Matters whereof we are now treating and that it may be so to others we desire that the following Notations may be considered First The Apostle Peter tells us That no Prophecy of the Scripture is of any private Interpretation 2 Pet. 1.20 21. that is it ought not to be interpreted but by the Holy Ghost through whose Motion it was given forth and yet so great is the Curiosity of Men that they will be concerning themselves to put Meanings on the Scriptures of Truth though the words themselves will not warrant the same nor the Interpreters in truth Affirm That such their Meanings are through the Revelation of the Spirit Secondly There is a Proneness in Man to avoid the Cross of Christ and instead of Entering in at a narrow Gate to make their Passage into the Kingdom of Heaven as broad as their sensual Wisdom will admit Thirdly Though the Language of the Apostle Paul and the Apostle James be in substance one yet the Manner of Expressing themselves seems Contradictory to such whom the Lord hath not endued with the Knowledge of the Mysteries of his Kingdom and such a spirit of discerning as to see the Occasions on which they Writ The occasion of these differing Apprehensions being thus Discovered 't is now needful to sum up the whole matter and from thence to take occasion to remove so far as in us lies the Misunderstanding of the Words of the aforesaid Apostles and in order thereto we thus say This Discourse touching Justification and Salvation may be Reduced to this First That some professing Christianity are at least doubtful that others under the like Profession pretend to a State of Justification and Salvation through the Imputation of Chri'sts Righteousness whil'st they are continuing in their Sins and not only so but that No Works wrought in us though by the Spirit of Christ it self are of any Advantage to the Arriving unto the State of Justification and Salvation Secondly That others under the same Profession of Christianity are Jealous That the Principles which some hold forth have a tendency to Introduce a Righteousness of our own as Meritorious to Eternal Salvation which occasions us to Refer the Reader to a part of an Objection raised in the Third Chapter of this Treatise pages 15. and 16. and to the Answer thereto pages 16 17 18 19 20. for that we account it a very proper Conclusion to this Chapter in Order to the further clearing of the Truth and dividing the Word aright though written on another Occasion That part of the Objection aforesaid signified of to be proper on this Occasion is as followeth Though the Appostle Testifies That the Blood of Christ Cleanseth from all Sin yet this hath been Interpreted to be only from the Guilt and not from the Act of all Sin so as to cease there-from whilst on this side the Grave which doubtless was the Reason wherefore we sind these Testimonies Recorded in the Holy Scriptures Eph. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast thereby Implying as if Salvation through Faith might be Obtained though Good Works were wanting And so consequently Sin committed instead thereof since 't is irrational to conclude that whil'st Man is in the Body he can cease from working both Good and Evil In many things we offend all If we say James 3.2 John 1.8 we have no Sin we deceive our selves and the Truth is not in us To conclude this Chapter as we have already referred the Reader to view over the Answer contained in pages 16 17 18 19 20. to the above cited Part of an Objection so we now intreat him so to do and if it may be instrumental to open the Understandings of any so as rightly to distinguish Truth from Errour we then shall therein have our End AN Appendix manifesting some Fruits of Apostacy or Innovation FOrasmuch as the Title Page of this Second Part may beget in the Reader an Expectation of some further Discovery of Apostacy and Innovation since in this Part hitherto little thereof hath been Manifested We therefore thought meet to Add the Substance of an Answer given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker to be given forth by sixty six Persons that is to say by Charles Marshal and sixty five more from Ellis Hookes's Chamber in London the Twelfth of the
So the Light is Judge Besides 't is to be observed that in the said Paper being but halfe a sheet he often speakes against Backbiting and about thirty times makes mention of the Light though in a Paper lately given forth in Vindication of Prescriptions being about a Sheet he speaks almost as much to Iustifie Prescriptions He that runs may read the action of Jasper Batt Charles Marshall and others concerned in giving forth the said Paper from Ellis Hookes his Chamber cannot be Justified without making G. F's aforesaid Counsel voyd We now come to take notice of these Words in the afore recited Answer given forth by Jasper Batt and his three companions viz. We see there was such in those dayes as is now who did dispise Government Presumptions self-willed they are not afraid to speak Evil of Dignities which have forsaken the right Way and gone astray and so Wells without Water and Clouds that are carried without a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let these Scriptures be rightly applyed and see to whom they belong To this we say They would have manifested more plainness and simplicity if they had informed those unto whom they writ How to apply these Scriptures instead of bidding them Read the Scriptures and then rightly apply them For the great Question is what is meant by words Government and Dignities but since they are silent therein it 's rational for us to suppose on the whole matter that they mean the Sixty Six Subscribes whereof they are a part since the paper subscribed by them in the original matter occasioning this discourse and according to its Merit sufficiently despised And therefore we think it needful to inform the Reader That we cannot take such Men as Jasper Batt and his Three Brethren are nor yet Charles Marshall Subscriber also amongst the Sixty-Six to be the Dignities hinted at by Peter and Jude For all these and the rest of the Sixty-Six Subscribers are by their Paper manifest to have run in the very Way of Cain by persecuting the Brethren and have appeared as Raging Waves of the Sea foaming out their own Shame by their hard Speeches which are the very Marks and Fruits of those who despise Government according to the Scriptures which Jasper Batt and his Three Brethren have directed us to peruse Besides We doubt not but many of the said Sixty-Six Subscribers speak Evill of the things they know not having Mens Persons in Admiration because of Advantage which are some other Marks of such as Despised Government and speak Evil of Dignities Those things we leave to the Consideration of the impartial Reader hoping that for the future Jasper Batt will learn more modesty than to account himself a Governour and Dignity and that on that foot he may think to rule over such antient and honourable Labourers in the Gospel of Christ as John Story and John Wilkinson have manifested themselves to be whereof this Nation yields many Living witnesses To conclude Our earnest Desires are that all Friends may continually abide upon their Watch that so for the future none may be ensnared through the subtile Devices of Satan to put their hands to the Unrighteous Testimonies of others against such Antient and Faithful Labourers in the Gospel of Christ as keep their Place and Habitation in the Vnchangeable Truth nor yet slightly to esteem of such lest the Indignation of the Almighty break forth and a Famine of the Word of the Lord come upon them that may so do whilst those who are Unskilful to divide the Word aright ministring Death unto the Hearers are exalted Which though the Lord may permit for a season as an Exercise upon his Heritage yet our Perswasion is That he will have a Regard to those who in Faithfulness sitting under their own Vine wait upon him so that they shall be able to distinguish between the Precious and the Vile and through the Word of God's Patience be made Partakers of the Joy of his Salvation William Rogers on Behalf of himself and other Friends in Truth concerned The THIRD PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR MANIFESTING That there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is The Outward Government under which we Live unto the Laws whereof we owe either Active or Passive Obedience and ought not by Outward Force to endeavour Deliverance from under such Laws as we have or may term Oppressive The other is the Inward Government of Christ who alone is LORD over the Conscience which is not represented by persons visible by carnal eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible as aforesaid And for the better Illustration of our Meaning an Answer to a part of Robert Barclay's Book of Government is Cited To which is added A Testimony given forth in Print in the Year 1660. by Isaac Penington the younger being part of a Discourse Intituled The Authority and Government which Christ excluded out of his Church Also an Epistle written by Robert Barclay as an Explanatory Post-script to his Book of Government together with some Observations adjoyn'd manifesting the Shortness thereof to answer the End expected To which is added a Letter Written as is pretended by W. R. but Published by R. B. together with a Paper termed The Judgment of the Brethren in a Discourse had between R. B. and W. R. with Observations and Answer thereto By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Isa 9.6 For unto us a Child is born unto us a Son is given and the Government shall be upon his Shoulders and his Name shall be called Wonderful Counsellour Isa 2.4 And he shall Judge amongst the Nations and shall rebuke many People and they shall beat their Swords into Plow-shares and their Spears into Pruning-hooks Nation shall not lift up Sword against Nation neither shall they learn War any more Printed in the Year 1680. The THIRD PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THere are but two sorts of Government which become every Christian to own The one is Outward the other Inward The Outward Government is represented by Visible Persons invested with Power to execute Outward Laws visible by our carnal Eyes and is suffered by Almighty God to be executed under variety of Forms and diversitie of Laws and for divers ends which we do not now pretend to be reveal'd to us but yet we believe it to be our duty either actively or passively to submit unto the Outward Government under which we live without designing to work our own deliverance from under such Laws which we have or may account oppressive by outward Force or Violence which is as much as is with us to say on this occasion with respect to Outward Government The Inward Government chiefly
Christ's Light and in Subjection unto the Laws appertaining unto his Government which are not written in Tables of Stone but in the Heart according to the Tenour of the New-Covenant Heb. 8.9 10 11. And that those who are Invested with Power from on high may be Instruments in Gods Hand according to the Dispensation thereof given them of God to stir up the Pure Mind in others sometimes by way of Admonition Exhortation and sound Doctrine and sometimes by Charge or Command according as the Spirit of the Lord moves and operates and yet every one of these Operations according to the Dispensation of God is only to stir up the pure Mind that so through a sensible Closing with the Light of the Knowledge of the Glory of God shining in the Heart God's Witness in the Conscience may be raised in Dominion for that 't is according to Truth to affirm that the Admonition Doctrine and Exhortation Charge or Command of any whatsoever cannot be rightly received and imbraced otherwise than according to the Leadings of Christs Light that so it may appear that the Excellency of that Power is of God and not of Men read 2 Cor. 4.5 6 7 8. That the Holy Scriptures give not the least Testimony that the Apostles nor any Persons under the Notion of the Church of Christ endeavoured to Establish any Outward Orders and then term them the Order of the Gospel the Power of God much less so to Establish any Outward Order or Form of Discipline in the Church as that not only a Deviation therefrom but a not Imbracing those Outward Forms or Orders by such Believers who were never in the Practice thereof should be a Token that they were departed from the Faith but their Labours were to Establish the Churches in the Faith and in the Power rather than to build up Forms or Orders having them so Establish'd to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understand what the Will of the Lord is he doth not say what the Will of the Church is but what the Will of the Lord is submitting your selves one to another in the Fear of God According to which Submission I appeal to Gods Witness Whether it may not become as well the Duty of the Brethren to submit to one or two as one or two to submit to the Brethren and whether these kinds of Submission have not been practised amongst the People of the Lord called Quakers in these latter Days And though I say as aforesaid not the Church but what the Will of the Lord is yet hereby I would not be understood to render Christ and his Church divided but rather to shew that his Will who cannot Err is a surer Foundation to Build upon than the Wills of those who if they depart from Christ their Rock may Err. R. B. in his sixth Section treating how far this Government extends Page 39. thus saith This Order reacheth the composing differences as to outward things And further saith We do boldly aver as a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things amongst our selves On which I thus observe If Differences happen between two Brethren and not through the least intention to wrong each other then the Power of Truth in themselves will constrain such to choose Faithful Brethren skil'd in the Matters wherein they differ to decide the same and accordingly to submit and all this of a willing and ready Mind through the Power of Truth in themselves and not through constraint of others and so in this case here 's no need for any to come to their Brethren and say We do Boldly aver we have Power and Authority to decide c. But suppose this ensuing case should happen viz That two Brethren are at variance touching their Properties and Outward Concerns relating to Meum and Tuum as R. B's terms are and one of them is so departed from Truth in himself as that he will not of a ready Mind submit his Cause to the hearing of Persons to be chosen by themselves indifferently but being Contentious will either go to Law or else so abound in his own sense as nothing shall serve but to be Judge in his own cause If we now enquire what Christ the Truth doth in general direct and wherein this Case may be comprehended which is so great an offence to the other Brother whom Truth constrains to submit his Cause to the Hearing and Judgment of Persons indifferently chosen and that of a willing and ready mind we shall find he thus saith Mat. 18.15 16 17. If thy brother shall Trespasse against thee go tell him his fault between thee and him alone but if he will not hear thee then take with thee one or two more if he shall neglect to hear them tell it unto the Church if he hear not the Church let him be unto thee as an heathen man Christ's words do not here import that the Church hath Power over any man's Worldly Property or Outward Concerns it only saith If he neglect to hear the Church let him be unto thee as an Heathen Man And when a Brother is through the declaration of the Church become so to the other Brother against whom he hath trespassed then the Offended Brother may Justly seek his Remedy if the Offence and Trespass be touching Outward Concerns according to the Just Lawes of men relating to Property But perhaps some may Object thus This relates not to Outward Affaires but to Offences that are of a Spiritual Nature In Answer it may be said As to that the Scripture is wholly silent and therefore every Case wherein one Brother may trespass against another may according to Right Reason be comprehended in it and since the Case is stated between two Brethren and that on an orderly proceeding and admonition of the Church the sentence for not hearing the Church is Let him be unto thee as an Heathen Man to me it seemes to import that the Trespass intended was such an one as in a particular manner is against one Brother more than another and so as probable to be about their outward concernes as any thing else Besides if we do but consider that if a Brother be so much departed from the Truth as after Admonition by the Church not to Joyn with his Brother with whom he is at Variance in the choice of one or more to decide the matter 't is a certain Token that he is out of that which was the bond by which he became center'd into the Heavenly Fellowship of Christ's Body the Church And so then if it really were so that any Assembly under the Notion of the Church of Christ should assume to themselves Power and Authority to decide in Cases relating to Property yet in this and the like Case there can be no
tolerable Pretence to exercise a Jurisdiction Because 't is in relation to one that hath cut himself off from being a member by departing from the Bond by which he was center'd into the Heavenly Fellowship of Christ's Body These two Cases duely weighed and considered seem to me to be comprehensive of all Cases of Difference touching Outward Concerns that may happen amongst the Members of the Church of Christ By the First it plainly appears there is no need for any to say We boldly aver we have Power and Authority to decide since in all such Cases there is no use of any such Authority when the Power of Truth manifested in themselves hath been a Bond upon them to submit to the thing that 's Just And by the Second it appears that if any shall assume such a Jurisdiction yet all such Cases are without the Cognisance thereof because 't is in the Case of one that hath cut himself off from being a Member of which sort R. B. saith Page 33 We are not so foolish as to concern our selves with those who are not of us as Fellow-Members and therefore I affirm That as in other things he hath deviated from the Line of Truth so also in this if his Meaning be according to his Words to me plainly Imports viz. That the Members of the Church of Christ have Power and Authority to decide and Remove Matters relating to Outward Things amongst themselves though the consent of the Parties differing be not had As property by the Law of Nature and according to Right Reason cannot be disposed without the assent of such in whom the Property is Vested according to that saying of * Act. 5.4 Peter to Ananias Whilest it remained appertain'd it not unto thee and after it was sold was it not in thy own Power So Differences arising touching Property and outward things relating to Meum and Tuum are of right by such outward Just Laws decideable as are according to such Fundamental Constitutions which were originally agreed upon and assented to by the People or their Representatives And therefore such Lawes have of right Power to Compel Obedience or Imprison especially when the Laws under such Governments become so far as any thing outward can be Protections to the Subjects and their Properties But neither the Scriptures without us nor the Light within us do evidence that under the Spiritual Government of Christ there is any need to Establish Orders or Laws touching worldly Property or for the Members of Christ to assume Jurisdiction therein without assent of the Parties differing For since his Kingdom is not of this World Is it not against the nature of his Government to exercise by Constraint a Jurisdiction in Matters relating to this World Besides 't is agreeable to Truth to affirm That nothing outward can Constrain the Subjects under Christ's Government to obey the Laws thereof since the only proper place where his Government is to be exalted is in the Heart the place where his Second Appearance to reign as Lord and King is and shall be and that the Means whereby under his Government Acceptable Obedience comes to be yielded is by his Spirit If then nothing Outward can be of force to Constrain Acceptable Obedience how can it be agreeable to Truth and Right Reason for the true Church of Christ it self muchless any Assembly term'd so and that on tolerable Supposition only of which more anon to assume a Jurisdiction in Cases relating to Property without the Consent of the Parties concerned when they have no suitable Power to Compel Obedience nor yet to inflict any Corporal Punishment or Restraint for the Non-performance of their Sentences And though the Prophet said which R. B. quotes I will restore thy Judges as at the first and thy Counsellors as at the beginning Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters without Consent of the Parties concerned muchless any Assemblies so termed and that only on tolerable Supposition For should the aforesaid Author by the words Judges as at the first and Counsellors as at the beginning conclude the Prophesy related to such Judges as were chosen Men over certain Numbers of the Children of Israel who Judged the People at all Seasons but brought the hard Causes to Moses Exod. 18.25 26. Yet this gives not the least Warrant for uncertain unselected Assemblies to assume such a Jurisdiction but to exclude it wholly we find Christ himself gives no Countenance to such a Sense with relation to Outward Matters Luk. 12.13 14. where 't is thus said And one of the Company said Master bid my Brother divide the Inheritance with me and what said Christ in this Case He thus said Vers 14 Man who made me a Judge or Divider over you And therefore I conclude there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ to assume such an Authority R. B. also quotes Pauls words 1 Cor. 6. Dare any of you having a Matter against another go to Law before the Vnjust and not before the Saints This proves not the Lawfulness of assuming such a Jurisdiction as aforesaid it only shews that 't is Christian like that Differences arising between Brother and Brother should be brought before the Saints to Judge but doth not encourage any not chosen as aforesaid to assume Authority to Judge There is a vast difference between an assuming a Jurisdiction without a Lawful Authority as to Outward Things relating to meum and tuum and a rightful Consent and Election to Judge The First proceeds altogether from a Spirit of Usurpation and Imposition and is Intolerable The Second is tollerable and must proceed either from Assent of the Parties differing or a Power that hath rightful Disposition over the worldly Property of those concerned which being outward I question how any Persons who are neither invested with Outward Power nor chosen for that Service by the Parties concerned can at this Day reasonably claim Jurisdiction therein And therefore I do conclude that R. B. according to that Understanding I have of his Lines hath opened a wide Gap should his Judgment take place for an intolerable In-road to be made on the Properties of People even as elsewhere in his Treatise he hath done upon their Consciences as in this ensuing Discourse is plainly manifested for when I seriously consider how in his 68. Page he affirms That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgment through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so termed and that he would not be contented with these words properly so termed but must also add these words any tolerable Supposition and that with disjunctive or I cannot but suppose since I know he well understands the Propriety of Sentences and Signification of words that his words do
amongst any Prejudiced against me as thou didst my last Letter whereby I became Judged before Treated withal either by Thee or any touching the same However this gives me Satisfaction that I have Counted the Cost and if I must be Reproach't as once I have been already for clearing my Conscience to thee yet as I now have so my Faith is I shall have Peace of Conscience when the Neglect thereof would have become my Burthen And if any for this Cause should give forth such Papers against me as are undeservedly given forth against other Friends in Truth and that also by such who have not heard them speak for themselves 't will redound to their Shame as in the End will undoubtedly be more publickly manifested For several Weeks past it hath been under my serious Consideration whether I might pass these Things over in Silence but with Peace of Conscience I cannot so do And therefore do conclude They are more worthy thy Notice than the Words of Flattering Tongues I am Thy Plain-Hearted Friend William Rogers To the Two afore-said Letters I never received any Answer in Writing nor yet by Word of Mouth as ever I remember more than to this Effect William If thou wilt take thy Letter back again 't is well enough or such like Words But yet on G. F's proposing to have a Meeting with me concerning them we agreed on a Meeting to consist of Twelve Friends on a Side and after the Reading of the last Letter I by Writing under my Hand desired That if George Fox had ought against it he would deliver me his Charge therein in Writing and then I would make Answer thereto But my Proposition therein G. F. refused to Answer and so the Meeting parted I now come to take Notice that there was a Paper given forth from Ellis Hooks his Chamber by Charles Marshall and Sixty-Five Persons more as a Testimony against John Wilkinson and John Story to which Two Answers were written and not only so but a Testimony from John Jonnings and about Seventy Friends more in the County of Wilts and Thomas Gouldeny William Ford and My Self together with Sixteen Friends besides in Bristol against it This I make mention of because that Paper from Ellis Hooks his Chamber signed by Charles Marshal c. hath proved but Fuel added to the Fire of Contention that was Burning before Now forasmuch as I am well sensible that G. F. esteems himself One having the Care of all the Churches upon him and that John Story positively affirms that when he was at Worcester with George Fox He viz. G. F. did then tell him which he took as Threatning Friends would Write against them and that the Power of God would cast them out meaning John Wilkinson and John Story It may be needful for G. F. to give an Account how he came to be so careless of the Churches as not so to sift into that Matter as that the Unrighteous Proceeding thereof might have been Judged especially fince he was then in London The Neglect whereof in him so Circumstantiated as he accounts himself to be occasions this Jealousy That he was an Approver of the Manner and Method of their Proceedings and so may account it a Fulfilling of the Words cited as spoken to John Story at Worcester viz. That Friends would write against them and the Power of God would cast them out The Fire of Contention thus increasing and it being rumour'd that there was a Separate Meeting in the North John Story writes unto the Two Meetings in the North viz. that called Separate and that called Quarterly therein proposing Expedients for a Re-uniting which was Recommended by Thomas Gouldeny and My Self together with Sixty Friends besides and was Accepted by those called Separate as by their Testimony signed by VVilliam Cartmell and Fifty-Seven Persons more appears But Robert Barrow and Fifteen others of the Quarterly-Meeting so termed Condemned John Story 's Proposition before heard as by their Answer appears This also is thus hinted because I doubt not but that it may come to the View of Robert Barrow who if he please may thereupon take Occasion to signify to me That George Fox was not concerned in that Council if in Truth he can so signify This I propose because 't is jealoused That Matters of no less Moment are not very commonly Resolved upon by Robert Barrow and others of Party with G. F. without Advising with him when they have Opportunities so to do which doubtless are frequent enough since their Dwellings are but few Miles distant each from other William Rogers The FIFTH PART OF THE Christian-Quaker Distinguish'd From the Apostate Innovator BEING AN ADDITIONAL Discovery to the First and Fourth Parts of the Christian-Quaker c. THAT George Fox hath been acted by an Erroneous Spirit and become a Reproach and Scandal to the Truth which the Children of Light profess and walk in By William Rogers Malachi 2.8 9. But ye are departed out of the Way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Therefore have I made you Contemptible and base before all the People according as ye have not kept my Ways but have been Partial in the Law LONDON Printed in the Year 1680. The FIFTH PART OF THE Christian Quaker Distinguish'd From the APOSTATE and INNOVATOR c. ON the 11 Month 1677. George Fox came to the City of Bristol and after he had been there some little time I was challenged by one professing the Truth to bring forth what I had against G. F. This with some other passages between Friends at that time occasioned my self and others to be concerned in drawing up a few things wherein we were dissatisfied not only relating to G. F. but others also a Part whereof chiefly relating unto George Fox does now follow The first Dissatisfaction We are not satisfied that G. F. hath of late been guided by the Spirit of Truth in all such Matters relating to truth wherein of late he hath concerned himself neither are we satisfied that those who have of late looked upon him as a man worthy of double honour and owned him in all such Matters have had therein a spiritual Discerning neither are we satisfied that the bare esteeming of him as one that hath not of late in all things kept his Place and Habitation in the Truth can be the fruit of a Dark Spirit The Reasons of the above Dissatisfactions as to G. F. are in part as followeth That divers passages in his book intitled This is an Encouragement to all Womens-Meetings in the World c. are either unsound or impertinently quoted The first Quotation Page 43. of the said Book 't is thus said And was not Micah 's Mother a Virtuous Woman read Judges the 17th and see what she said to her Son The very words of the Scripture are these And there was a Man of Mount Ephraim whose name was Micah and he said unto
Part p. 7 8. See also the 3 d. Part p. 7 8. The General-Assembly of the Cburch of the First-Born 3 d. Part p. 74 78. Members of Christ's Body not certainly describable by Outward Marks and Tokens Outward Orders insufficient for their Conservation 3 d. Part p. 57 58. No Member of the Church of Christ one more than another is exempted from being lyable to err pag. 75 76 77 78. N Â O OBedience What kind of Obedience finds Acceptance what not 3 d. Part p. 26 33. See Church-Government Though the Obedience of Christ made many Righteous yet 't is no Proof that any were or can be made Partakers of that Righteousness whil'st Sin reigns in the Mortal Body 2 d. Part p. 67 68. Opposers From an Objection raised Occasion is taken to shew the Difference between Us and our Opposers though our Language relating to Principle and Practice in some things agree 1 st Part p. 30 31. Order of the Gospel is the Power of God and cannot be Establish't by Man 3 d. Part p. 25. Outward Orders The Establishers thereof under the Notion of Christ's Government Invaders of Christ's Prerogative 1 st Part p. 4. Reasons given why they are unsuitable to be accounted a Part of Christ's Government 3 d. prt p. 6 7 8 9 11 23 24. See 1 st Part p 6 7 8. See Church-Government P PErfection Every Gift of God is Perfect No such Perfect State attainable wherein 't is not needful for Man to Watch 2 d. Part p. 14. A Cessation from Sin attainable 2 d. Part p. 14 15 16 19 20. Persecution An Objection touching Securing Outward Estate in Time of Persecution Christ's Words to Peter and Saul's Action of saving Agag being instanced is Answered 1 st Part p. 30 to 36. Plain-Language On what Ground used 2 d. Part p. 34. Power of Decision of Differences by Robert Barclay's Words imports a Jurisdiction in such as he accounts the Church over Property 3. Part p. 35. Observations on the said Sence shewing the Inconsistency thereof with Truth 3 d. Part p. 35 to 41. Power to Bind and Loose is not from Christ's Words so far as from the Scripture we learn pleaded by the Apostles or any Assembly under the Notion of Christ's Church 3 d. Part p. 66 67. Principles Reputed by Robert Barclay the Bond by which we became Centered into One Body meaning Christ's Body the Church 3 d. Part p. 54. His Assertion and Argument refuted p. 54 to 59. The like he saith touching Practices and Doctrines p. 54. Professors of Christianity How they come to disagree touching some Religious Matters whenas whil'st they keep to Scripture-Language they agree in Principles termed Fundamental that are relative to the Matter wherein they differ 2 d. Part p. 69 70. Prophet Raised like unto Moses is Christ Jesus and no other is owned by us like unto Moses under the Second Covenant but Christ Jesus 1 st Part p. 10 11. Q Â R REign of Christ is by his Spirit in the Heart 3 d. Part p. 4. Robert Barclay An Answer to his Book of Government manifesting Erroneous Doctrines held forth by him 3 d. Part p. 15 to 88. The Chief Matters discours'd of in the said Answer p. 19 20 21 22 23. Robert Barclay's Postscript to the said Book by way of Epistle to Friends wherein he affirms That he never found Occasion to Repent or Retract any thing from the Matter and Principles there asserted by him And further also That though the Things chiefly scrupled at are as he saith cleared by Will m. Rogers his own Letter yet that all may be satisfyed by having them from his own Hand he was free to Write his Postscript William Rogers his Observations adjoyned to the said Postscript shew First That Robert Barclay Justifies his Book Secondly That the pretended Letter of William Rogers is by Robert Barclay acknowledged to contain Robert Barclay's Sence and Explication of the Matters scrupled in his Book Thirdly That his Postscript was writ that all might have his Sence of the Matters chiefly scrupled under his own Hand according to the Explications given in William Rogers his pretended Letter Fourthly That notwithstanding all this the Explications in the said Letter are not to be found in his Book nor yet all of them in his Postscript neither doth his Postscript and Book agree nor yet either of Them with Truth in many Things 3 d. Part p. 99 to 124. Rule See Church-Government S SAlvation of Mankind See Kingdom of God and Justification Sathan The Qualifications of such whom Sathan hath made use of to rend and divide the Church of Christ viz. such as have Zeal without Knowledge such as have Knowledge without Zeal and others that have abounded in Confidence without either Knowledge or Zeal 1 st Part p. 69 to 78. Schismes The Ground thereof and some Marks by which 't is known 3 d. Part p. 41 42. Scriptures may be an Instrument through the Spirit whereby Faith in Christ may be attained unto 2 d. Part p. 3 4. And albeit they have been owned by Us and our Antient Friends to be a Rule yet we have not owned them to be the Infallible Rule but instead thereof the Spirit And yet they have been of late streined by Robert Barclay to make them the Rule to rule over our Brethren p. 48 49 50 51. See Church-Government Sentences or Degrees of any Assembly though pretending themselves the Church in Matters relating to Conscience no Bond upon Believers without inward Conviction 3 d. Part p. 58 61 62. See Believers Sin See Perfection Spirit What is meant by this kind of our Opposer's Language viz. Dark Leaven'd Rending Dividing Separate Spirit 1 st Part p. 6. Spiritual Matters Cognizable by the Government held forth by Robert Barclay 3 d. Part p. 53. Swearing under the Gospel-Dispensation not Lawful in any Case 2 d. Part 37 38 39. Submission to any Assembly that in any tollerable Supposition may be termed the Church of Christ is so pleaded for by Robert Barclay as that Want of Sight shall not excuse being Guilty of Disobeying God 3 d. Pare p. 69. That Sence refuted his Perversion of the Scriptures cited discovered 3 d. Part p. 69 to 80. Supper of the Lord the Night before he was Betrayed p. 51. The Doctrine of Christ at that Supper Owned p. 51 52. Scripture reputed to relate to that Practice Explained p. 52 to 61. T TEstimonies In what Case these words Let th'Testimonies of Friends arise have been notoriously abused 1 st Part p. 18 19. Traditions See Church-Government Tree of Knowledge of Good and Evil cannot properly be a Comparison to represent Knowledge that is Devilish or the Thing that is Evil 2 d. Part p. 28 29. Tythes no Gospel-Maintenance to a Gospel-Ministry 2 d. Part p. 40 to 44. U VNity Divers Things laid down wherein the Faithful were at Unity 1 st Part p. 2 3 4. In what Sence the Apostle exhorted thereto 1 st Part p. 36 37. Inconveniences attending this Doctrine no Unity but in Conformity 1 st Part p. 72 73. An Universal Establish't Unity with respect to Faith and Discipline relating to Believers in Christ by Outward Instruments is inconsisting with Gospel-Liberty 3 d. Part p. 82 to 86. See Believers The Mark of a Member of Christ's Church in Unity with the Body is an Inward Invisible Mark 3 d. Part p. 83 84. W VVArs not Lawful to be entred into by Us to work our own Deliverance from under Oppressive Laws and Magistrates 2 d. Part p. 30 31 32. Weak Believers may be Received to doubtful Disputations by assigning the Decision of Controversy to the Church since Contention may arise who or where they are 3 d. Part p. 59 60. Wisdom from Above and that which is not from Above is deseribed Wisdom which we have as Creatures is not that Wisdom which by the Apostle is termed Sensual and Devilish but is given us of God 2 d. Part p. 21 to 25. Women having received a Revelation to Utter in the Church may Speak Unruly Disorderly Women may be warned to be Silent even as it is their Duty so to be in the Church 3 d. Part p. 52. Works What sort are Necessary to Salvation and what not Works spoken of by the Apostle James are the same sort of Works spoken of by the Apostle Paul 2 d. Part p. 16 17 18 19. Writings for Publick View By whom Approved or else not to be Printed 3 d. Part p. 29 30 Reasons against the Method of such Approbation and Limitation 3 d. Part p. 29 30 31 32. X Â Y Â Z ZEal without Knowledge Some Parts of the Fruit thereof described 1 st Part pag. 70 71 72 73. Zeal according to Knowledge accepted by God 1 st Part p. 70. A Part of the Qualifications of such as are endued with it 1 st Part p. 77. THE Postscript following the Preface is added to clear the Truth as well as my self from this pretended Argument against my Printing viz. That I came up to London to read a Charge behind George Fox 's Back and That though I pretended a Readiness to Meet him I had no Desire thereto Which gives me Occasion to lay down several Observations and Reasons invalidating the pretended Argument together with a Letter written by Me to James Claypoole and Three other Friends in London to cover a Remonstrance to the Friends of London All on purpose that they might use their Interest to cause George Fox to submit to a Hearing that so if possible some Expedient might have been found to satisfy my Conscience otherwise than by Printing Which I acquainted them of as well as George Fox and that I intended to proceed therein unless so much Notice should be taken of my Call for Justice against the Reproachful Actions and Trespasses of George Fox as that he might be brought to a Hearing before Friends to the end that if Guilty he might give Satisfaction if not he might be Quitted There are also signified in the said Postscript several Things which are clear Evidences that George Fox would not assent to any Meeting for the aforesaid End Which coming to my Knowledge I was then free of all Concern to sollicite him more either by Word or Writing for a Meeting and had no further Bond upon me to forbear proceeding to Print as Expeditious as I could William Rogers