the Positive Sentence and dicision of the Church in Matters of Conscience may bind Believers 'T is so remote from it that it needs no explanation to shew it so Nay I may reasonably query Whether this Scripture be to ordinary capacities plain to the purpose that Paul himself intends For if we consult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blaspheme if by the word Satan is meant the Devil as is usually understood The last Scripture he quotes for proof is Joh. 2.10 If there come any unto you and bring not this Doctrine receive him not into your house neither bid him rejoyce for so saith the aforesaid Author the Greek hath it Here also no mention is made of any positive Sentence or decision of the Church nor yet the import thereof by any natural Consequence and therefore we will consider what the word Doctrine is relative to The foregoing verse tells us thus whosoever transgresseth and abideth not in the Doctrine of Christ hath not God It s now necessary to consider what was Christ's Doctrine 't is well described by his Sermon in the Mount Mat. 5.6 Chapters wherein there is not the least title to countenance this Sentence That the positive Sentence or decision of the Church in Matters of Conscience may be Obligatory on Believers Nay in that very case Mat. 18.15 16. Where 't is said If thy Brother Trespass against thee go tell him his faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen Man The Scripture doth not say that Sentence ought to be Obligatory on all other Members of the Church of Christ who might be no way concern'd either in the Admonition or Sentence to look upon him as an Heathen Man but it saith Let him be unto thee as an Heathen Man Christ's Doctrine also was that when he should depart hence the Father would send the Comforter the Holy Ghost which saith he shall teach you all things he doth not say the Judgment of the Church must be Obligatory on all believers nor yet that the Church shall teach them all things for 't is evident by the Apostles writings that they themselves had need of teaching These things duely weighed I do according to Truth conclude that the three foregoing Scriptures which he hath quoted do no way import to prove the Matter he intends Besides I remember only one Example of Decisive Judgment or Sentence given in the Scriptures by the Apostles and Elders who did it not as assuming Authority so to do saying We are the Church of Christ and we have Power to Decide without your Assent but what they did was by assent of the Differing Parties which assent is worthy to be noted by such who say as R. B. hath we boldly aver we have Power to decide and that speaks nothing in favour of what the aforesaid Author seemed to drive at when he said And is not this Obligatory on all the Members but rather the Contrary and that is in the 15th of the Acts where a Dissention is Signified between Paul and Barnabas on the one hand and certain of the Sect of the Pharisees who Believed and Taught Unless ye be Circumcised after the manner of Moses ye cannot be saved on the other hand In Answer to this Question the Apostles and Elders agree that Circumcision was not fit to be laid on the Gentiles which were Believers who never were in the Practice nor yet had any Faith touching the same yet do not say that their Sentence shall or ought to be Obligatory on all the Members of the Church of Christ nor yet that those Jews who practized Circumcision after they believed should desist the same for then it might have been lookt upon as Obligatory on such Believing Jews and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning viz. To walk according to the Measure received For the Apostles and Elders well knew that according as Paul said to the Romans Chap. 14.5 23. It was necessary for every one to be fully perswaded in their own Minds and that whatsoever was not of Faith was Sin and so could not suffer their Sentence had they had Power so to do to be a Bond on those Jews who made Conscience of practising Circumcision after they had believed to forbear the same and as to the Gentiles it doth plainly appear that the Decisive Judgment of the Apostles c. with respect to that Controversy touching Circumcision was not a Bond upon them contrary but according to their Faith and therefore this Example can be no President or Warrant for any to submit to the Sentence or Decisive Judgment of any whatsoever wherein there is no Faith much less to conclude that the Conscience ought to be bound For it is no more in the Powers of Believers or any else to force an assent of their own Consciences to the Sentences and Decisive Judgments of others though pretending themselves the Church of Christ without an Invisible Operation and Conviction thereon through which alone it's capable to be bound than it is in our Powers so to alter the outward Shapes of our Faces as to make them like unto other Mens from whose they vary Moreover when I consider how Innumerable Controversies have a risen touching the Authority of the Church and the Decrees that have been brought forth touching Matters of Conscience under the Notion of the Church of Christ in Ages past and that the like Controversies in probability may arise at this Day should any number of Persons whatsoever Assemble and not only say we are the Church of Christ but also thus we have power to bind and lose and upon that foot give forth Positive Sentences and Decesive Judgments in Cases that are Matters of Conscience in order to be Obligatory upon Believers I cannot but query especially since the People of the Lord called Quakers have not Preached up this Doctrine ye must Believe as the Church Believes but have commended their Testimonies on the behalf of Truth to every Mans Conscience in the Sight of God that therein they might be manifested I say I cannot but query Where lies the Service to God and his Truth for any to concern themselves to treat on such Subjects as may give Occasion to receive the weak to Doutbfnl Disputations For though Christ said What you bind in Earth shall be bound in Heaven Yet we do not find in the Scriptures of Truth that the Apostles or any Assembly under the Notion of the Church of Christ ever made use of that Expression to shew their Authority as Christs Church but rather laboured to beget People unto God that so they might become Members of Christs Body which is the Church and be in
Children of Israel c. And that some do lead many into a temptation to run beyond their Line by procuring a multitude of hands to confirm what is given forth by one or at least by a very few with divers other things of this kind which takes up no small part of his Papers Now these things are not pertinently brought in against me nor would I judge my self less impertinent to enlarge in a Contest concerning these things which do not immediately concern the thing under Debate since the Person or Persons aimed at by him in these Reflections may take Occasion as they find it their Place to Answer and perhaps may have had Opportnity to have discoursed with him divers of these things ere this time upon other occasions Thirdly since a considerable part of W. R's Papers is taken up to Evidence as he pretends impertinent Application I make of the several Passages of the Apostles which he thinks I have been too curious to collect that make mention of these words Order Rule Command and Government how he evinces that I leave to the serious Reader being the more willing to bear his Reflections in that respect that he is so bold when he cannot Compass his matter otherwise not only to censure me but the Apostle Paul saying of 1 Tim. 1.19 20. mentioned by me that it is not only to the Purpose intended by me but that it is not plain to the purpose Paul himself intended at least to ordinary Capacities adding that the Method there proposed by the Apostle answers not that which the Light within tells us since since then the Light he follows is such as finds fault with the Apostles Assertions I may the more patiently bear his affirming mine to be Erronious and whereas W. R. labours to make it appear that the Scriptures brought by me to prove a Power of Decision in the Church do not affirm any such thing because in these Scriptures there is no mention made of the Churches Division yet if he consider that those places do speak of the Seperating from and Cutting off of Divers Persons Forsaking their Fellowship to the Saints who make up the Church of Christ it necessarily presupposes a Judgement of the Church or Saints concerning these Persons for which they are so cut off from the Fellowship of the Body of Christ which is his Church Fourthly W. R's Twelsth Observation a great Part of W. R's work [m] [m] R. P. now seems very confident that a great part of my work is a Building up and then a Pulling down but gives no Substantial Reason to prove his Assertion For 't is one thing to discover for the Sakes of others the Weakness or Errour both in Principle and Practice of one professing Christianity 't is another thing to make ones self a Judge over the Consciences of such so as to Condemn them for not walking according to anothers perswasion though contrary to their own This First is Commendable and the only thing aimed at and performed by me in that Part of my Work which he pretends is a Building up and then a pulling down The other I Affirm R. B. is not Capable to render me guilty of if he were Doubtless he would have done it and then I should have Readily acknowledged my Errour therein For Examples-sake I shall Cite one Instance I positively affirm that this Judgment touching the Authority of the Churchs in relation to the decision of Difference Tonching Outward things is erronious and have writen somewhat large to manifest it so This I did for the clearing of Truth And Perhaps he may terme it as an evidence that I therein built that which I destroyed when I said we find the Apostles Exhorting the Churches not to he Judging one another with respect to things relating to Conscience But an Inference will not hold unless I had also declared that if he or any Believer like minded with him should Practice according to such a Judgment they were then to be condemned but that I have not done for should I so have done his construction of my Building up and Pulling Down might have held but I am so far from being of such a Censorious Spirit as that I think 't is rather his Duty whilest so principled to referre any such Difference arising between him and another Friend unto the Decision of the Church This I hope will suffice to shew the Fallaciousness of his Inference and the abuse and Perversion not only of my Intent but my Words themselves And if his Inference to my Words be good than 't is Plain that Paul might Justly be blamed when he withstood Peter Gal. 2.11 to the face Because Peters was to be blamed is but a building up and then a pulling down wherein he apparently contradicts himself yea the whole scope of his Book implyes a manifest Contradiction for whereas he plainly declares his writing to be a Plea for Christian Liberty against judging and Censuring one another holding forth the diversity of Opinions or Judgement in matters of Conscience but especially in such matters as relate to Discipline and Government is not nor ought not to be a Breach of Unity which he understands may be supposed to be the Diversities of Gifts and Administrations mentioned in Scriptures which he Expreses in these words upon Paul in Rom. 14. So then every one of us shall give an account of himself unto God let us not therefore Judge one another any more And again he sayth upon Chap. 14.34 which evidently shewes that inasmuch as every one must Answer for himself it is fit every one should believe for himself and so Practice without being imposed upon by others and this is the Ground of all Christians forbearance And again in another Place he sayth These things Considered and that also we find the Apostle Exhorting the Churches Not to be Judging one another with respect to things relating to Conscience there is great need to watch against this Censorious Judging Spirit lest while any are Judging their Brethren themselves become cast-aways He hath many more Expressions of this kind Now since this is the whole Scope of W. R's Papers and that he did yea hath since he wrote those Papers acknowledged me to be his Christian Brother and many more at least then he did repute such whom he Censures Judges and Condems through his whole Treatise yea since his whole Papers are a Judging Censuring and Condemning of me and my Judgment in things Pertaining to Conscience and to my Judgment in Matters of Government and Outward Discipline does not the Work it self imply a manifest Contradiction so his very Writing Contradicts the matters that he writes of and pleads for especially since he not onely makes some General Censure of me and many others Professing the same fundamental Truths with him but is very partricular and Peremptory yea insinuating accusations as if I in Particular intended to make way for an Authority to Rule over at least some
Eminently concerned in the Division threatned should be the Anvil to beat upon and interceded that we would forbear making mention of the Names of Persons reflected on To this the Answer was That it seemed unlikely to bring forth a Credible History touching Religious Differences without naming the Authors of Books Papers and Names of Persons reflected on evidencing the Reality of such Principles Doctrines and Practices which occasioned Disunion and Separation amongst some of the aforesaid People However Truth obliged us to have a Tender Regard unto those who came unto us in Brotherly Love and for the Sakes of such our Desires have been that the Lord might permit us to Bear Forbear and Suffer having a secret Hope that the Lord might make such Instruments in his Hand by a Tender and Brotherly Mediation to cause the High and Lofty to bow to Truth and Righteousness that so the Government of Christ might be exalted in every Heart where his Law is written and that none who make mention of his Name might conclude themselves entred into an Heavenly Possession or Inheritance because of a Strict Observance of some Outward written Order prescribed by Man After we had long born it then more particularly became my Concern to prepare another Manuscript and that chiefly out of the Second Part of what was first prepared in relation to divers Persons concerned in the Divisions to discover that one Man George For guilty of many Things reproachful to the Truth and that because it was and yet is clearly manifested unto me and as I have understood many others that that ONE PERSON hath been the very Chief Instrument or at least an Abettor of such as have whereby a Biting Devouring Spirit is entred in amongst the Flock and yet great Part of the Contention of one Party with another seems to be but about the Shell and not the Kernel My Meaning thereby is about Outward Forms and Methods relating to Marriages Relief of the Poor c. as if Hells Gates must be opened to receive all such as walk not in that Outward Path which in Relation thereto hath been prescribed by that ONE MAN Moreover 'T is observable that before I undertook to prepare the Manuscript relating to that ONE MAN I writ unto him Seven Letters Dated as followeth viz. the 27th of the 1st Moneth 1677. the 3d. of the 10th Moneth 1677. the 4th of the 11th Moneth 1678. the 11th of the 11th Moneth 1678. one other on the same Day signed by Thomas Gouldeny William Forde and My Self one other the 22th of the 2d Moneth 1679. signed by My Self and Three other Friends directed to Him and two Others and one other from My Self only Dated the 6th of the 12th Moneth 1679. manifesting the Ground of my Dissatisfaction with relation to many Things of a Publick Concern amongst Friends as well as Personal Injury which became him to clear or else give Satisfaction And yet to this Day being the 16th Day of the 6th Moneth 1680. I cannot in Truth say That any Answer is come from him to me notwithstanding Messengers were sent unto him on purpose with several of them and Advice given me of the Delivery And though a Paper came once to my Hand in which Mention is made of Two of the said Letters yet I cannot take it to be his Answer but rather as by the Language thereof appears the Answer of another on his behalf and chiefly stuff'd with Queries so that my Concern to expect Satisfaction or Detect him is encreas'd At length when I perceived 't was not probable to obtain what I expected from him by making manifest my Burthen and Exercise either to Him or One or Two whom I supposed he might esteem to be of the Church nor yet from the General Meeting though as I suppose they are esteemed by some though not by all the Representatives of the Church in general I then for the Sakes of many Brethren Travelled in several Parts of the Nation manifesting that according to the Understanding given me of God I had proceeded toward that ONE PERSON G. F. in a Gospel-Method and that if I then should have proceeded to Print against him nothing could be justly laid to my Charge for want of Orderly Proceeding to obtain Satisfaction which hitherto was not given me But yet my Condescension to my Brethren was such as that though the Manuscript relating to him was prepared I very publickly proposed in Writing under my Hand and spread the same abroad directed to Friends in several Counties signifying that if any one of them were free to write unto that ONE PERSON or at least to give this Testimony under their or any of their Hands that since I Charge him to be Guilty of Things reproachful to the Truth 'T is but Just and Reasonable that he should submit to a Hearing thereof before Friends in Truth to the end that if Guilty he may Condemn the same if not he may be Justifyed and I Condemned for Accusing wrongfully I should then forbear Printing against him until such time I should send such a Letter or Testimony unto the Place of his Habitation And if he should be pleased to give Answer thereto on Request to him to be made by the Messenger that should go therewith then my Purpose was as I then declared to Communicate such Answer to Friends that so we might consider further what might be agreeable to Truth to be done on this Occasion One Part of my End in thus doing was To discover whether there be such an Erroneous Principle in any so to stand by a Man charged to be guilty of Things reproachful to the Truth as that he must be exempted though Guilty from the Stroke of that Justice which in the like Cases of Guilt he hath prescribed for others For though the Apostle testifyed That Charity suffereth long beareth and endureth all things yet his Meaning was not that any Member of the Church of Christ of what Degree soever should not be treated withal when over-taken in a Fault else the same Apostle would not have given these Testimonies Gal. 6.5 Every Man shall bear his own Burthen Col. 3.25 He that doth Wrong shall receive for the Wrong which he hath done and there is no Respect of Persons Besides 't is observable from the Scriptures of Truth Rev. 2.2 that 'T was Praise-worthy not to bear Lyars though they might say they were Apostles I now come to inform the Reader that the ensuing Treatise is for the most part Collected out of the Manuscript first made mention of But yet with the Omission of some Marginal Memorials directing the Reader to the several Sections of the Second Part of the said Manuscript that so from Matter of Fact therein contained the Truth of Reflections made and the Reasonableness of Objections raised and that from the Books Writings or Practices of some particular Person or Persons reputed of the People called Quakers might be proved And therefore since it is not thought fit
lest you be found fighters against that which the Lord by a Constrant of his Power leads into And Builders again of the things that you have destroyed For as the Principle of Truth never led us to respect Persons in Judgement so hath it not led us to refuse to call upon the Highest as well as the Lowest to stoop to a just hearing when Matters of Errour and Evil Fact shall be laid at the Door of such an one That I may as much as in me lies be eased in my Spirit with Relation to you I cannot but in Bowels of true Love warn you that these my few Lines may be read in the Fear and Dread of the Living God that so if it may be with you to Answer or Act any thing in Relation hereunto you may not Add to my Burthens by grieving that which the Lord never grieved Having thus far cleared my Conscience to you as it was with me on my Bed this very Morning I have Peace herein and remain Your Friend William Rogers A Postscript That which hath dropt from one or some of your Lips since my coming to London hath occasioned me to add this Postscript MY End in communicating unto you what is with me on this Occasion is not that either you or any should take upon you to Judge the Cause without assent or hearing both of George Fox and my self and if any hath or shall endeavour to insinuate the contrary from any thing which I have either Spoken or Written the God of Heaven will blast that Spirit from whence it hath or may come as that which seeks Occasion against me undeservedly The like Practice is that Crying Sin which my Conscience hath been concerned to cry against knowing that it hath entered many under the Profession of Truth and for which their Names lye on Record to their Shame but yet I am not without this secret hope that the Day will come wherein many of them may repent of the same I cannot also but inform you that it is the Fruit of Gross Darkness to compare such as are at Unity with John Wilkinson and John Story on a Religious Score and that on the Foot of such Unity to John Parrot and his Followers in the Practice of keeping on their hats in Prayer because John Perrot's Practice therein might properly be termed such Innovation in the Church as tended to Schism contrary to the approved Practice of the Church of God and so was worthily Judged and Condemned but as to John Wilkinson and John Story I remember not that ever any accused them for introducing any Practice into the Church of God contrary to the Scriptures of Truth Light of Christ Jesus or the approved Practice of Friends when at Vnity in the Truth and not only so but I am well satisfyed in my Conscience and that on sufficient ground too large here to insert that the very secret reason wherefore John Story and John Wilkinson have been Judged by many though unheard by such to speak for themselves and that Certificates against them have been either sent or approved to be sent abroad by George Fox with direction to send them both to Enemies and Friends is because they cannot stoop and bow to Innovation not practised by Friends when in Unity in the Truth nor yet justifyable from the Scriptures of Truth or the Light of Christ in their Consciences And if any to whom these Lines may come have or may think me too Zealous I earnestly desire that such may Watch against a Luke-warm Spirit and that which is inclinable to Respect Persons in Judgement and not only so but against that Spirit that hath been ready to proclaim the supposed Infirmities of some on the House-top whilest Endeavours are made to cover the Sins of the High and Lofty one George Fox though the so doing hath tended to the stumbling of many amongst the Flock of God whoever may so do and for the Accomplishment thereof shall pervert the Counsel and Intent of the Apostle when he exhorted to bear all things as if that Scripture might be produced to cover the Notorious Sins of One that may pretend himself Infallible I then say It is the ready way to introduce a Justification of Rantism it self I now am further to acquaint you that if either of you or any Friend unto whom this may come being written for publick View amongst Friends shall within twenty dayes time after the date hereof write unto George Fox and therein signify to this Purpose That since I call for Justice and Satisfaction for Wrongs done and Things acted by him reproachful to the Truth he then ought to submit to a Hearing thereof before Friends in Truth that so if guilty he may Condemn it and if not he may be Justifed I then shall freely forbear printing against him until such time he either sendeth Answer to such a Letter or else sendeth no Answer when it may be desired of him but yet with this proviso that such so to be concerned send the said Letter to me to be sent unto him and if he shall Answer and propose such a Method for a Hearing as may be approved in my Conscience I may then submit thereto William Rogers To this Letter I never received any Answer Here follows William Rogers his Remonstrance to which his aforesaid Letter gave cover to the Friends of London in relation to G. F. to the intent that some Expedient might be found to prevent Printing against him Friends IT is not unknown unto many of you that I have been concerned touching the Differences arisen amongst Friends and whatever Censures some may pass upon me yet I have this Evidence in my Conscience That my Concern hath been for the Cause of God his Truth and People and so through his Mercy am inwardly mad Partaker of his Peace though many under the Profession of Truth have endeavoured to give me Outward Trouble and were it so that with Peace of Conscience I could have forborn to come up unto this City of London on the Occasion I now am here I should much rather have stayed at home about my outward Business than have taken this Journey which I have done and that through a Constraint upon my Spirit to lay before Friends in several Parts of the Nation a part of those things which have been and are my burthen to the end that as much as in me lyes I may endeavour that an Expedient may be found whereby they may be removed and laid at the Proper Door and that so the guilty after serious Examination by an equal Consent of Parties may be by those who retain their Integrity to the Lord and his Truth visited exhorted and warned to repent and turn from that Spirit which hath beguiled so may the Judgments of the Lord be witnessed to the renewing of the Spirit of the Mind unto God again Amongst Friends in general the Friends at London were before me to visit on this Occasion but to be very
hath opened that there is not any other way by which all things relating unto the Kingdom of God and Salvation of mankind comes to be revealed and this appears agrecable to the Scriptures of truth John 14.26 2 Cor. 4.2 3 4 5 6 7. 2 Tim. 3.15 16. We are now sensible that some who may peruse the foregoing Scriptures may be ready thus to say You seem to propound two ways by which the things appertaining to the Kingdom of God and Salvation of Mankind have been and are revealed viz. the Spirit of Truth or Appearance of Christ by his Light as One Way and the Scriptures of Truth as Another Way To this we answer The Way we propose is but One though the Manifestation thereof may seem various to Man viz. sometimes through Instruments and sometimes through Himself For though Paul wrote unto Timothy unto whom he was made an Instrument and therefore called him his Son telling him 2 Tim. 3.15 16. That the holy Scriptures were able to make him wise unto Salvation and that they were profitable for Doctrine for reproof for correction for instruction in righteousness yet 't is spoken with respect to those Scriptures that are given forth by inspiration of God and with this limitation viz. thorow the saith that is in Christ Jesus Whereon we observe that the Scriptures given forth by inspiration are but as an Instrument made serviceable to the Reader through the Spirit whereby faith in Christ comes to be raised even as a Man indued with the Spirit of God may in the hand of the Lord be an Instrument through sound Doctrine and wholsom exhortation to open the inward Eye of the Mind which hath been darkned and to awaken the Conscience which hath been defiled that so man may come to be renewed in the spirit of his Mind unto God through faith in our Lord Jesus Christ and the Conscience purified from Dead Works through the blood of the Covenant to serve the Lord in Truth and Righteousness and therefore we reasonably conclude That there is but One way though various in Operation and Manifestation through which the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed which is by the powerful appearance of Christ by his spirit and light convicting the Conscience converting and renewing the Mind unto God sometimes through Scriptures given forth by inspiration sometimes through Man as an Instrument and sometimes by the appearance of the Spirit and Light in Man without the Assistance of such Instruments but yet the end of all is that faith in Christ may be raised wherein as the Evidence of things not seen by the Carnal Eye the Light of the Knowledge of the Glory of God in the face of Jesus Christ is beheld which is that Treasure whereof the Apostle spoke that is hid in our Earthen Vessels that the excellency of that Power might be of God and not of man These things being duly considered this Testimony doth naturally arise that neither the Scriptures of Truth nor any other writings whatsoever though given forth by the Spirit of God itself can properly be termed so profitable a Rule unto us as the Light and Spirit from which they were given forth and therefore the Eye of our Mind ought chiefly to be unto the Spiritual Appearance of Christ by his Light and Spirit in us as that Unerring Guide which never can be removed into a corner Besides we find the Scripture itself testifying That no Prophecy of the Scripture is of any Private interpretation 2 Pet. 1.20 that is it ought not to be interpreted but by the Holy Ghost through whose Motions 't was given forth for all other Interpretations may truly be termed Private From whence we observe that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening and from Evening to Morning again we might receive little Benefit or Profit thereby unless the Eye of our Mind come to be stayed in the Unchangeable Light and Spirit of God whereby the meaning of the spirit through them out of all Private Interpretations hath been and is signified unto Man CHAP. II. Touching the Light of Christ within and Exhortation to Obedience thereof THose Faithful Messengers of the Gospel of Christ whom the Lord in these latter daies sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ who is the Way the Truth and the Life that their souls might be saved in the Day of the Lord frequently sounded in our ears on this wise Turn in your minds unto the Light within meaning thereby the Light of Christ within which shews you that a Tye is not of the Truth and as through Faith you come to be Obedient unto the Light Within and that measure of Grace given by God and received by you so will you come to be made Partalters of that great Salvation This Doctrine was acceptable to many who in the Love of Truth received the joyful Sound thereof but unto others mean and despised who notwithstanding that Testimony accounted the Scriptures of Truth a More Sure Rule and Guide unto the Father The consideration whereof at this time hath been as an obligation to examine whether the aforesaid Doctrine so acceptable to some and despised by others be consonant to the Scriptures of Truth which task is the more freely undertaken because the aforesaid Doctrine hath become so great a stumbling block unto many as that they have thought it a sufficient evidence that the professors thereof have been out of the path of truth readily objecting on this wise Objection Do you not think that those Jews who crucified Christ acted not from the Light Within Since some of them at least verily thought they did God good service therein Having thus premised 't is now needful to examine what may be spoken from the Scriptures of Truth for the Light within and to turn in the Mind unto the same to obey it c. In order thereunto we find John the Evangelist thus testifying Joh. 1.4.9 In him meaning the Word which was God was Life and the Life was the Light of men That was the true Light which lighteth every man that cometh into the world I am the Light of the World John 8.12 he that followeth me shall not walk in Darkness but shall have the Light of Life Joh. 12.46 I am come a Light into the World that whosoever believeth in me should not abide in Darkness These Scriptures plainly shew that we are to believe in and follow Christ who is that Light that lighteth every man that cometh into the world Objection However some objecting may say What 's this to a Light Within 't is very plain that John the Evangelist meant nothing of a Light Within in your sense but of the Personal Appearance of Christ Without as that Word which was made Flesh and as Evidence produce what the same Evangelist saith Chap.
Mark for the Price of the High calling of God in Christ Jesus Which denotes that there was a state attainable beyond that state of Perfection whereunto he had then attained Moreover that the Scriptures in other parts thereof denote a State of perfection is plain from these following testimonies amongst many others recorded therein Luk. 6.40 But every one that is perfect shall be as his Master Mat. 5.48 Be ye therefore perfect as your Father which is in Heaven is perfect Obj. This perfect State which you speak of we readily confess unto so far as the mind of the Spirit is signified unto us therein because 't is the very Language of the holy Scriptures But yet we are dissatisfied that the Meaning of the Spirit by this perfect estate is such a state as therein to cease from Sin Answer To this we answer that such a Construction cannot hold in truth unless truth should lead to impeach our heavenly Father as guilty of sin which cannot be for the very words are Be ye perfect as your Father which is in Heaven is perfect Besides 't is an undoubted truth that a Cessation from Actions manifested to be sinful is the duty of all professing Christianity and we cannot but have so much Charity for all so professing as that none such will deny this but if any should they would therein deny the End for which Christ was manifested in the Flesh which was to destroy the Works of the Devil which is sin 1 Joh. 3.8 according to this testimony of the Apostle He that committeth sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Obj. This also we cannot deny being the express testimony of the Apostle but yet since Scripture ought to be compared with Scripture when there is a seeming Contradiction as on this occasion we suppose there is we therefore say that we do not believe that the meaning of the Spirit is according to what the express words seem to hold forth in this Case 1. Because we do not understand from the Scriptures but that the Saints were subject to fail and that many of them did fail 2. 1 John 1.7 Though the Apostle 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 therefrom whilst on this side the grave which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures Ephes 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 whilst Man is in the Body he can cease from working both Good and Evil. In many things we offend all Jam. 3.2 If we say we have no Sin we deceive our selves and the Truth is not in us 1 Joh. 1.8 Ans As to the first reason contained in the objection That the Saints were subject to fail and that many of them did fail we say That this doth not contradict any thing asserted by us for we have declared that we do not believe that there is any such perfect state attainable on this side the Grave wherein it is not needful for man to watch c. That he may be preserved c. But if through Unwatchfulness which is a plain Neglect of what is the Duty of all true Christians according to the words of Christ what I say unto you I say unto all watch any one comes either to fall away from that good State whereunto he hath attained or else not to attain unto that State which is attainable this cannot be a sound argument to prove the matter against us intended by the Objection viz. That man cannot cease from sin no more than the not going of some Travellers to a certain Land when 't was their duty to go or the returning of others from the same Land after according to their duty through travel arrived there is an argument that 't is impossble to go thither and there remain to the end of our days To the 2d reason contained in the aforesaid Objection we say 'T is needful to distinguish what sort of Works were excluded as unnecessary to accompany that Faith through which Salvation is and what sort of Works were necessary for though the Language of Paul excludes Works yet James tells us Jam. 2.20 26. That Faith without Works is dead And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each to other and on this Foot different means to the Salvation of Mankind have been held forth whenas if the mind of the Spirit through them both were but rightly understood there would then be no seeming Occasion to declare their Testimonies contradictory each to other For the clearing therefore of this matter we shall distinguish touching Works treated on by Paul and James There are two sorts of works treated on by Paul the one is Works of the Law that by the one offering of Christ as an eternal Sacrifice unto God whereby the law of Commandments was abolished is excluded as unnecessary to accompany that Faith which is unto Salvation for otherwise though the Salvation of God through Christ was extended as well to the believing Gentile as the believing Jew yet the Jew might have whereof to glory contrary to the Apostle's testimony Gal. 6.14 15. God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world For in Christ Jesus neither Circumcision nor Vncircumcision availeth any thing but a New Creature And therefore did the Apostle Paul testifie That by the Works of the Law no Flesh shall be justified And so no doubt but the works of the law were that sort of works which the Spirit of God through that wise Apostle Paul signified when he said and that in relation to such as were once dead in Trespasses and Sins but then quickned and become New Creatures By Grace are ye saved through faith Ephes 2.8 9. and that not of your selves it is the gift of God not of works lest any man should boast The other sort of works is of the Gospel and may properly be termed the Fruit of the obedience of Faith which indeed was the very end wherefore Paul testified That he had received his Apostleship and that the mystery kept secret since the World began was revealed Read Rom. chap. 1.5 and chap. 16.25 26. and no doubt but that those very works which are the Fruit of the Obedience of Faith were the works intended by the Spirit through Paul so
as that without them it might be just cause to question whether they were in Christ Jesus and if not then certainly not attain'd unto the New Creatures State which is a state of Salvation because the Testimony of the Apostle is on this wise 2 Cor. 5.17 If any man be in Christ he is a new Creature and not only so but that the very works of the obedience of faith were spoken also with relation to those spoken of Ephes 8.9 Who by Grace were saved through Faith and not by works For Paul in the very next following verse thus saith For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Besides 't is apparent that this our sense is true from Paul's very express words to the Philipians Chap. 2. ver 12 13. Wherefore my beloved as ye have always obeyed not as in my Presence only but now much more in my Absence work out your Salvation with fear and trembling For 't is God that worketh in you both to will and to do of his good pleasure This positively shews that though there was an exclusion of one sort of works yet there was another sort necessary to Salvation else he would not have said Work out your Salvation c. All which being seriously considered 't is evident that the meaning of the Spirit through Paul was the same with the Mind of the Spirit through James for that Paul's words plainly signifie that God hath ordained that those who are saved by Grace through Faith should walk in Good Works and that 't was needful to work out Salvation which doubtless related to the same sort of Works spoken of by the Apostle James when he said That Faith without works is dead Jam. 2.20 26. Because 't is clear from the context that James speaks of works in no other sense than to be as an evidence of True Faith and that 't was as impossble that True Faith could be and yet not accompanied with Works as that a Brother or Sister naked and destitute of food would be relieved by a bare saying Be warm and filled and so we may reasonably conclude that though the Apostle's Doctrine touching Salvation through Faith and not of Works be true not only with respect to the exclusion of Works which were legal but others also acted in the will of man yet from thence it cannot justly be implyed as in the Objection that good works may be wanting to such as are saved and sin committed instead thereof We now come to take notice of this Scripture mentioned in the Objection viz. Jam. 3.2 That in many things we offend all This was spoken by the Apostle in relation to a state which was not free from sin but yet it cannot be inferred from thence that such a state is not attainable nay the Apostle's following words are in some measure an evidence against such a Construction for he thereby saith If any man offend not in Word the same is a Perfect Man which was needlesly spoken by him if that inoffensive State was Not attainable and if a Cessation from sin in that case was attainable why not in all others also And as to these words cited 1 John 1.8 If we say we have no Sin we deceive our selves and the Truth is not in us we say as before to the words of the Apostle James that this also was spoken in relation to a State which was not free from sin but yet it cannot be inferred from thence that such a State of Freedom is not attainable and this sense is proveable to us from the very following words in the next verse If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness But if this satisfie not and that any should yet object that the Apostle's meaning touching the word Cleansing was but a cleansing from the Guilt and not from the Fact of unrighteousness To that this may in truth be answered that those who are cleansed from all unrighteousness are so cleansed by the Blood of Christ and such are born of God 1 Joh. 3.9 and of these the same Apostle saith 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 Which positive expression in relation to such a state as being born of God cannot admit of any other meaning though compared with other Scriptures in relation to the same state spoken of under other terms and therefore we conclude that these latter words cited out of John is a clear Evidence to prove the Interpretation signified in the Objection on the Apostle's words unsound viz. That the Blood of Christ cleanseth only from the Guilt and Not from the Act of sin so as to cease therefrom whilst on this side the Grave Especially if we consider that one of the Qualifications that the Apostle Peter expresly assigns to such whom he declares of to be cursed Children 2 Pet. 2.14 was this viz. that cannot cease from Sin and that also the condition spoken of by John on which a cleansing from all sin through the Blood of Christ comes to be witnessed was a walking in the Light even as Christ is in the light Read 1 John 1.7 Which cannot be witnessed but through a Cessation from Sin CHAP. IV. Touching Wisdom and Knowledge THe Apostle James tells us Jam. 3.17 There is a Wisdom from above this Wisdom may be taken to be that Wisdom Ephes 3.10 which Paul describes to be the Wisdom of God Jam. 3.15 and that there is a Wisdom which is not from above 2 Cor. 1.12 which may be taken to be the same wisdom which the Apostle Paul describes to be Fleshly and of this World 1 Cor. 3.19 The Apostle Paul also saith 1 Cor. 8.1 Knowledge puffeth up and yet 1 Tim. 2.4 Speaks of the Knowledge of the Truth As to the Wisdom that is not from above Jam. 3.14 15 16. James thus describes it If ye have Bitter Envying and Strife in your hearts Glory not and lye not against the Truth This Wisdom descendeth not from above but is Earthly Sensual Devilish For where Envying and Strife is there is confusion and every Evil Work But the Wisdom that is from above Jam. 3.17 he thus describes viz. 'T is first Pure then Peaceable Gentle and Easie to be intreated full of Mercy and Good Fruits without Partiality without Hypocracy But notwithstanding the Apostle hath so plainly described the Difference yet Experience tells us that Wisdom without Distinction is so much preacht against that many ignorant people are even set on float uttering their folly and confusion in a boasting self conceited spirit as if it were sufficient evidence that they are Good Christians and in the Feeling of the Power of God and Life of Christianity because they have confidence enough to cry against Wisdom
all men that I might by all means save some and this I do for the Gospel sake But to return 'T is evident that John testified concerning Christ and himself on this wise Joh. 3.30 He must increase but I must decrease which if the whole scope of the Scriptures relating to Baptism be considered seems clearly to hint that therein John spoke not with respect to his Person but that administration of Water-Baptism whereof he was a Minister Moreover we find the Apostle Paul testifying 1 Cor. 1.14 15 17. I thank God I baptised none of you but Crispus and Gaius lest any should say I have baptised in my own Name and I baptised also the house of Stephanus Besides I know not whether I baptised any other for Christ sent me not to baptise but to preach the Gospel Which being compared with what he writes unto the Ephesians Eph. 4.4 5 6. There is one Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all And with what he writes to the Colossians where Circumcision is equallised with Baptism Col. 2.11 12. its clear to every enlightned eye that Paul was by the Spirit led to Exalt One Only Baptism which doubtless was the Baptism of the Spirit unto which he gave Testimony when he writ to the Corinthians on this wise 1 Cor. 12.13 For by one spirit are we all baptised into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit More might be written on this Subject from the Scriptures of Truth to evidence the matter intended but at present we shall forbear further to enlarge thereon CHAP. X. Touching the Supper of the Lord with his Disciples the night before he was betrayed FOrasmuch as the Children of Light amongst those called Quakers have been reputed Apostutised from the true Faith and Disowners of Gospel Ordinances not only because since they have believed in the sufficiency of God's Grace given by God and inwardly received by them they have not been found in the Outward Practices of VVater Baptism of which in the last Chapter we have already treated but also for that they as the Church of Christ are not principled to meet together at some certain appointed times and seasons to break Bread and drink Wine as that which according to the reputed institution of Christ they ought to do in a more solemn manner than at other times and then term such their eating and drinking the Sacrament of the Lord's Supper or Communion and Participation of the Body and Blood of Christ It is therefore thought meet at this time to treat somewhat on this Subject evidencing that the Doctrine published by Christ at his Last Supper is owned by us and in order thereunto 't is thus observed when the Disciples of Christ the Night before he was betrayed were eating the Passover with him the Evangelist thus declares Luk. 22.19 20. And he took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you The aforesaid words This do in remembrance of me is the only sentence spoken by Christ whereof the Scripture makes mention whereby the institution of the Sacrament of the Lord's Supper so called may be pretended to be proved from which words it naturally follows that Christ's Disciples were to do something which he then did which undoubtedly was to give Thanks and break Bread in remembrance of him and according to this Command we believe 't is the duty of every Christian both in Eating and Drinking to receive the same with thankful hearts and to be not only at such times and seasons but at other times also in the remembrance of the Benefits whereof the faithful are Partakers through the death of Christ and those who thus believe and thus practise which the faithful People of God amongst those called Quakers do own the Doctrine of Christ at his Last Supper and if we said no more we have said enough to evidence what we have undertaken to do viz. That the Doctrine publish'd by Christ at his last Supper is owned by us But since it is so that divers places of Scriptures have been taken by many professing Christianity to signifie that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper so called 't is further signified what may be pretended to be said in favour thereof after Christ ascended Acts 2. it appears that after the pouring forth of the Holy Ghost Peter stood up and preached unto the Jews at which Sermon there were added unto the Church about three thousand touching whom verse the 42. 't is thus said And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper so called as practised by the Professors of Christianity at this day but whether on sufficient ground is now the question for our parts we testifie it appears groundless to us for verse the 44th 't is said All that believed were together and had all things common and verse the 46th thus And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their own meat with gladness and singleness of heart praising God These Scriptures being duely weighed clearly manifest that as often as they did cat they had all things common and praised God and that here 's no ground to believe that the daily Breaking of Bread there spoken of had a relation to daily solemn appointed Meetings wherein the Apostles did take bread bless break it and distribute it under the notion of a Sign unto them that they were made Partakers of the Body of Christ whereby the Soul is nourished but rather that at those Opportunities their outward Bodies and Hunger were refreshed and satisfied which in the Apostle Paul's sense was not eating of the Lord's Supper as is manifest 1 Cor. 11.20 21 22 33 34. Moreover if we do but compare the aforesaid Scriptures Acts 2.42 46. with what is written Acts 6. from the beginning to the 7th verse 't is rational to conclude that in their daily breaking bread from house to house no other Institution Ordinance or Sacrament was hinted at than what was neglected toward the Grecian widows mentioned Acts 6.1 which Neglect occasioned a choice of seven Deacons because 't was not judged reasonable that the Apostles should leave the Word of God and serve Tables which service there hinted at was doubtless a Ministration of Outward Food for the nourishment of the Outward Man and not the nourishment of the soul Acts 20.7
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
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
Basis and Foundation To which I thus say This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers or any outward Form and Order which is or hath been by any called the Order of the Gospel I do not understand to be rightly applicable to those amongst the said People who have retained their first Love to and Savour of the Truth and right Understanding of the Principle thereof not that I would hereby be understood that it s not necessary to be in the Exercise of Outward Order with respect to that Gospel-discipline which becomes the Church of Christ but that which I understand not to be rightly applicable unto them is manifested in what follows Though the principle of Truth in these latter dayes hath and may further lead into the Practice of Outward Order in Discipline with relation to the Church of Christ yet I affirm that part of that Outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Footsteps thereof to be found in the Scriptures as exhorted to or as practised by the Apostles I could give many Instances hereof but one shall suffice viz. The Form of Proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians and tho the Papists pretend to Tradition yet the People of the Lord called Quakers do not Besides 't is evident by the Scriptures of Truth that the Apostles were found in the Practice of that which the People called Quakers do not only out of Conscience to God forbear but have had many Contests with others touching the same as esteeming it though permitted for a season by reason of the Weakness of the People amongst the number of those Outward Ordinances out of which the Lord hath at this day gathered his People witness Water-Baptism The word Order with respect to Outward Government Establish't by the Church of Christ over it self I remember not in the Scriptures of Truth yet much of late is spoken of the Order of the Gospel and of establishing the same and that with respect to Outward Prescriptions and Orders practised or endeavoured to be introduced amongst the People of the Lord called Quakers and in perticular R. B. Page 40. speaks of the Truth and Faith we have been and are in the Lords Hands building up To which I say The Consideration that Christ is the Truth and the great Power of God and that an Establishing in the Faith cannot Properly be termed A building up of Faith gives me occasion to treat a little touching the words establish and build up We know from the testimony of truth in our selves as well as from the Scriptures of Truth without us that we may be Instruments in the hands of the Lord to build up one another in the most Holy Faith in Christ the Truth the Power of God but 't is neither agreeable to the Testimony of Truth in us nor yet the Scriptures of Truth without us for any to account themselves of Ability to establish God's Power for its that by which the World was made Now the Order of the Gospel is the Power of God and nothing else according to the declared sence of our ancient Friends can properly be called the Order of the Gospel but the Power of God for though some outward Form or appearance may be according to the Order of the Gospel yet it can no more properly be called the very Order of the Gospel than the Fruit of a Tree can be called the Tree it self and therefore those who pretend to establish the Order of the Gospel may as well pretend to establish the Power of God it self 'T is true this Power is of Ability to establish Man in the Faith of God's Elect but Man is not of Ability to establish it those who understand the Nature and Tenours of the two Covenants may easily discern the Truth hereof Under the First Covenant which was outward the mind of God was manifested to the People from the Priests Lips which were to preserve Knowledge and this Covenant did consist in divers Outward Ordinances c. establisht and impos'd upon the People until the Time of Reformation Under the Second Covenant being the New Covenant or Gospel dispensation the Mind and Will of God is manifested in his People through the Revelation of his Spirit according to that of Paul Rom. 1.19 That which may be known of God is manifested in them Christ also said John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things The Law under this covenant is written in the heart Heb. 8.10 11. I will write my Law in their Hearts they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall Know me c. Here 's not the least ground of encouragement for any man under the New Covenant which was not to be like unto the Old to pretend that Gods Spirit doth or will lead any to establish Outward Orders relating to matters of Conscience as the Order of the Gospel for if that which is to be known of God is manifested in us then though it may be needfull to stir up according as the Lord shall move in his servants the pure Mind in us that so we may be in the Exercise of what God requires through the maifestation of himself in us there is no need to establish any thing without us to shew it If the Spirit of Truth is to lead into all truth those who would be leading us in another way will prove little better then Thieves and Robbers which Climb up another way to enter in than by the door If the Law be written in the heart and that no Obedience finds Acceptance with the Lord but Obedience to his Law from an inward Impulse and Drawing of his Spirit thereunto in our selves there 's no need of establishing Outward Indispensible Rules which may relate to the Conscience to walk by for were it possible so to do and any should yield Obedience on no better ground then because'tis so establish't by such a Man or Assembly of Men this sort of Obedience would find no more acceptance with the Lord than the offering of Swines flesh or the Halt and Blind for a Sacrifice under the First Covenant did For though many may be so Weak as not to know the difference between the two Covenants in some respects yet there are Few of the Lord's People called Quakers but have this undoubted Truth sealed in their hearts That none of their Outward Practices under the Exercise of Christ's Government find's acceptance with the Lord but as they have an Evidence in their Consciences that therein they Answer the measure of Truth in themselves Paul writing to the Colossians thus saith As ye have received Christ Jesus the Lord so walk in him Rooted and built up
neglect of their own Gifts And so such may become but little honour to the Brother who Ministred in his own Gift as the Oracle of God and not only so but little credit to the Truth if such by medling in things without their Line bring forth Confusion and Disorder For what can be the Off-spring of such who labour and travel in the things they understand not but the Brats of Babylon Besides those who are of such forwardly spirits as to pin their Faiths on other Mens Sleeves and say Amen to what other Men say before they have an Understanding opened to see the same may oft times approve notwithstanding this usual saying Can the Brethren Err of such things which are not ministred as the Oracles of God though pretended so to be And if any whose Understandings God hath opened to discern this kind of weakness in such who boasting in other Mens Lines of things made ready to their Hands in very deed take too much upon them do out of true Love endeavour to convince them that so they might wait on their own Gifts There are some ready to bring forth what befel Corah Dathan and Abiram because they said to Moses and Aaron Ye take too much upon you and what befel Miriam because she said Hath the Lord indeed spoken only by Moses hath he not spoken also by us and make such a use of these Scriptures as that they give occasion of Jealousy to some to conclude That there are some do believe that God hath raised up some Outward Person to be amongst the Children of Light at this Day like unto Moses and as he was in that Day amongst the Children of Israel Amongst the Children of Light in these our latter Dayes I never understood of any deserving an higher Title than an Elder or Ministring Friend But if such mean That God hath raised up any Outward Man or Men from whose Lips Gods People must at this day receive the Law of Christ and Record it in Books for Generations to come as his Law I know there are many of the Children of Light who retain their First Love and Integrity for the Truth to this day and Honour enough in their hearts for every Brother both Younger and Elder that keep faithful in their Place and in very deed take not too much upon them can receive no such Testimony not only because they know it to be against the Nature of the Second Covenant to expect such an appearance but also because they believe that Christ is that Prophet whom the Lord promised He would raise up like unto Moses whom we are to hear in all things and that his appearance is and will be in the heart where his Voice as a Law-giver is to be heard and accordingly to be obeyed Thirdly Though I pretend not to know the Occasions whereon the Apostles writ further than the Scripture manifests yet I do know how Truth was Preacht in the begining amongst those who through the Power thereof being gathered were called Quakers and that many would have undoubtedly fallen both on the right hand and on the left should the antient Labourers after they had been Instruments in the Lords hands to gather Thousands unto the Truth have thus said We are your Fathers who in Christ Jesus have begotten you through the Gospel and we have on that foot a certain Authority in the Power over you and to command such things as are needful for Order and Vnities sake and that there lyes an Obligation on you to Reverence Honour and Obey us And though you are our Witnesses that we have often Declared that our Commission from God was to turn People from Darkness to Light and from the Power of Satan to God that so they might all come to be Ordered and Governed by the Appearance of that Power in themselves Yet we did not mean but that when we had gathered any unto the Truth we should be those who ought to have the Rule over them and that such should observe our Traditions or follow us without giving them a Reason why And though they might in truth be submitting themselves one unto another in the Lord according to the Apostles Counsel yet all of them must submit to us and Reverence Honour and Obey us and not think it any Contradiction to the being led by the Measure of Gods Grace in themselves Should our antient Brethren Labourers in the Gospel have thus said I do not see that therein they would render themselves of another mind than R.B. is of if his Lines may be lookt upon as the product of his Mind but should they have so done doubtless as I have said before many would have fallen and Jealousies have enter'd the breasts of Thousands That though these our travelling Brethren exalted the Spirit of God in man as the only sufficient Rule for man and declared that the Scriptures were not a sufficient Rule to man yet in stead of leaving us to that Rule which they have declared to be sufficient they strain that which they have declared not sufficient to make it as much as in them lyes a Rule for them to Rule over their Brethren R. B. in his first Section which treats of the Ground and Cause of the Controversy speakes Page 15. of a sort of Persons that would needs be Innovators and given to change and introducting New Doctrines and Practices not only differing but contrary to what was delivered in the Beginning and Page 17. speaks of such who with swelling words talkt of and Preach'd up a higher Dispensation To which I say This Language leaves the Reader still Ignorant of what sort of Persons they are he hints at for that he tells not his Reader what was delivered in the Beginning and what is introduced contrary thereunto neither do I know how he well could unless by report from others since his Age would not admit him as a sufficient and sensible Witness thereof I shall therefore take the pains to do it for him The Doctrines delivered in the Beginning were chiefly these and such like viz. That a Measure of Christ's Light and Grace of God was given to every Man to profit withal that this Grace was sufficient that that which may be known of God was manifested in us that the Scriptures were not the Rule but the Spirit that that which was not of Faith was Sin that we should draw Water out of our own Wells let it be your own and not anothers that we should not boast in other Mens Lines of things made ready to our hands but that since every one must give account for himself we should see for our selves believe for our selves and savour for our selves and not pin our Faiths on the Sleeves of any lest we should become Will-worshippers But now there are a sort of Innovators given to change who introduce such Sayings and Doctrines as these are First That this Light will undo all or at least a Pretence to the Light which I
cannot account Sound Language if Pauls Testimony Phil. 1.15 18. was Sound who said Some Preach Christ of Envy and Strife What then Notwithstanding every Way whether in Pretence or in Truth Christ is Preached and I therein Rejoyce yea and will rejoyce Secondly That to pretend want of clearness in Sight will not excuse any from Disobedience to God who submit not to the Sentence of an Assembly or some or other of them which may in any tolerable Supposition be termed the Church of Christ and so are ready to Judge their Brethren as Apostatized from the Truth if they walk not according to the Lines and Measures of others though they have no Faith therein contrary to that of Paul who to the Corinthians said 1 Cor. 10.15 Having Hope when your Faith is Increast that we shall be inlarged by you according to our Rule And whether these are not of that number who bring another Gospel than what we have already received and so subject themselves to the Curse whilest they are endeavouring to manifest others Accurst Let Gods Witness in all Judge There are at this Day who seem to make no Distinction between such as would have no Iniquity reproved and those who Conscientiously scruple to submit to the Dictates of others till their Vnderstandings are Illuminated these are of that number who divide not aright and seem so void of Charity as not to distinguish between the Precious and the Vile for though it was so that Paul in Thes 3.6 a Scripture quoted by R. B. thus saith Now we command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received of us and then Comments upon it what more positive than this and yet the Apostle was not here an Imposer To which I thus say that this Scripture is no Warrant for any to follow the Commands or Traditions of others at this day until convinced of the Truth and real Service of Obedience to such Commands or Traditions which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept viz. for ye your selves KNOW how that ye ought to follow us So the Knowledge of their Duty was the Bond rather than Pauls Command Vers 14. of the same Chapter being another Scripture quoted by the aforesaid Author Page 27. Paul saith If any Man Obey not our word by this Epistle note that man and have no Company with him that he may be ashamed This related to such of whom Paul Vers 11 12 13 of the same Chapter saith we have heard that there were some among you that walked inordinately and work not at all but are Busi-Bodies therefore them that are such we command and Exhort by our Lord Jesus Christ that they work with Quietness and eat their own Bread and ye Bretheren be not weary in well doing and then he exhorts Vers 14. If any man obey not our Saying c. which plainly relates that to so undoubted necessary a Duty mentioned Vers 11. That such who were Busi-bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread but whosoever they are that shall bring such Scriptures as these to manifest that we ought to submit to the Outward Forms Prescriptions Ceremonial Dictates or decisive Sentences of others when they are or may be Matters of Conscience and that there lies an Obligation in point of Duty to Obey in every or any of such Things though we see it not shews themselves a sort of Busie-bodies wanting work Paul 1 Cor. 14.37 a Scripture quoted by the aforesaid Author thus saith If any man think himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord and Vers 34. of the same Chapter Paul saith Let your women keep silence in the Church c. Here 's a positive proof that women ought to be silent in the Church and that by the Command of Paul and therefore me thinks it should be a shame for such who plead for Womens speaking in the Church and not only so but for their Service with respect to Exercise in Discipline to pin so much as to me appears the aforesaid Author doth in his Treatise on the word Command us'd by Paul when according to the measure of Gods Grace and Truth which the Children of Light have received they have and do testify and that according to Truth notwithstanding what Paul saith and hath Commanded that * Note I would not hereby be understood to justify All Women that have spoken in our Meetings because many of them have of late been so rude in their Opposition to John Story as that I take it to be a meer Scandal to Religion and am perswaded that by Pauls Command the meaning of the Spirit was not positively according as his own words seem to intiate not only because the Prophet Joel 2.28 prophesied that the Lord would pour out of his Spirit upon Sons and Daughters and that they should Prophesy but also for that in the same Chapter 1 Cor. 14. he exhorts the Church who doubless consisted of Women as well as Men to Covet Spiritual Gifts but rather that they might Prophesy saying Ye may all Prophesy one by one all which considered t is rational to take the Mind of the Spirit to he that there were some unruly disorderly Women then in the Church as in these our Days are who then had need as some now have to be warned to keep silence though others that had received a Revelation from God might declare the same in the Church when met together Women as well as Men and Men as well as Women may speak in the Church of God according to their respective Measures when the Spirit of the Lord moves And since as the Apostle Paul himself testifies 1 Cor. 10.8 That his Authority was given him for Edification and not for Destruction I cannot but be more Charitable than to think Paul ever used the Words Command Ordain Traditions and such like on any other account but that the Churches should be followers of him according as in their own Measures they had a Sense or Savour that he was a Follower of Christ and not otherwise which comparing Phil. 3.17 with 2 Cor. 10.13 14 15 16. doth evidently appear The forementioned Scripture to the Philipians thus saith Brethren be Followers together of me and mark them that walk so as you have us for an Ensample that to the Corinths saith But we will not boast of Things without our Measures but according to the Measures of the Rule which God hath distributed to us a Measure to reach even unto you for we stretch not our selves beyond our Measure c. not boasting of things without our Measures that is other mens Labours but having hope when
proceeding from the Spirit will be manifest to all who are Truly Faithful who will accordingly submit thereunto not with respect to the Men but the Authority of God manifested in and thorough them so that such as see not this Judgment aright will be Justly Condemnable of God for their not submitting Not as if they should be accepted of God if they did obey before conviction but because they brought this Blindness upon themselves thorough the unfaithfullness and unwatchfullness which renders them both guilty of the Blindness and of the Disobedience occasioned by it Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this Impartially without prejudice Thus I have passed thorough all the things that I have understood any to scruple at there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them but if any Wonder why I have closed this method and not rather made a formal Reply to W. R's Papers I hope these following reasons will satisfy all sober and truly Peaceable-minded Friends who Love Truth 's Prosperity more than Jangling as a sufficient reason for my so doing First forasmuch as the greater part of what W. R. has writ is wholly built upon the Particulars heretofore mentioned W. R's Eleventh Obsevation which Particulars being cleared and * his Mistakes therein removed [l] [l] To signify that I wrest his Words or put a Disadvantageous meaning contrary to the signification of his words is a false insinuation neither did I mistake nor yet so signifie by letter as anon from the Observations on that letter termed mine will be made appear for I put no meaning on his lines but what the very Express Grammatical sense thereof Compared one with the other would bear as will sufficiently appear to such as will be at the Paines to compare my answer to his Booke of Government with the Matters I pretend to answer and though he pretends to leave his case herein to the Readers Judgement yet he Impatiently records his own unjust Judgment first on this wise surely it is not Answerable to that candor and Justice that W. R. lays claim to meaning as his Express Words import because I doubted that from the words of the Apostle Rule Command Ordain c. R. B ' s. meaning was that some things others ought to obey whether they see it their Duty yea or nay Alas had R. B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty because they see it not and that in his Book of Government he saith neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of disobeying God Me thinks then he would have forborn to Judge me as aforesaid and though he signifies that I make a Digression concerning the Second Daies Meetings in London I say it cannot Properly be called a Digression since 't is Matter of Observation on such as were concerned in the Approbation of R. B 's Book of Government besides Robert Barclays Disingenuity is apparent in signifying that I Judge the Apostle Paul and yet sayeth not wherein I shall therefore cite the Matter occasioned him falsly to affirm that I Judge the Apostle my words are these The Scripture R. B. quotes is 1 Tim. 1.19 20. which thus sayeth Holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack of whom is Hymeneus and Alexander whom I have delivered to Satan that they may learn not to Blaspheme Having thus repeated Pauls words I then proceeded in these words What 's this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matters of Conscience may bind Believers 't is so remote from it that it needs no Explanation to shew it so nay I may reasonably query whether this Scripture be to ordinary Capacities plaine to the purpose that Paul himself intends for if we counsult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blasphem if by the Word Satan is meant the Devil as is usually understood I now query of R. B. whether the Delivery of a Transgressour to the Devil be according to his Light the way to learn not to Blasphame if not his Reflection on me that I Judge the Apostle is unjust and absurd as his own Letter signifies the Superstructure falls of it self as not touching my Intention nor yet reaching me but onely that Apprehension he supposed to be my meaning and to follow from my words for which end he oftentimes is so wary of as to affirm in his Papers that to his Understanding my words seemed to import and my meaning seems to be so in which things since himself saw and I have manifested his Mistake I am not so great a Lover of Centention as to busy either my self or mind of others with the Men of Straw of his Making but yet he was not so modest nor kind to his Old Friend but that sometimes he does seek to render my words Odious albeit the Mistake be his own by reiterate repetition repeating that of the tolerable Supposition of a Church at every turn above twenty times but also he very obviously wrests my Words and seeks to impose upon me a Disadvantagious Meaning that he may furnish himself on Occasion there-after the more liberally to smite at me as where from the Apostles Words saying And we have Confidence ye will do the things we Command you c. And in another place where he desires those to whom he writes to submit themselves to such as Rule over them did inferr that some did appoint and ordain some things and that there lay an Obligation in point of Duty on others to obey upon which W.R. very unfairly observes It is to be doubted his meaning is others ought to obey whether they see it their Duty yea or nay I leave such Dealing to the Readers Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters not treated upon in that Book and takes oft occasion to insinuate his Jealousies of Persons and Things that I meddled not with as where he makes a large Digression which takes up several Pages concerning the Constitution of the Second-Days Meeting at London endeavouring what he can to represent the hurt and abuse of it and where he divers times insinuates that some are usurping or seeking to usurp a Jurisdiction over the Consciences of the Brethren and that some do believe that God hath raised up some outward Person to be amongst the Children of Light at this day as Moses was of old among the
therefore the less I do lake notice of them because I know them to be all False and Malicious Charges From the words All false and Malicious Charges I refer it to the Reader to consider whether there is not about five or six lyes more whereof he may from thence be detected and that from the view of his own Reply only besides that which may be termed Forgery in adding to my words viz. before-mentioned which words are none of mine but his and as I take it to render me to speak what I neither thought or intended My first Query is about his staying almost a quarter of a year from Meeting or at least a very considerable time though held in the very house of his Residence this he denyes not but pretends he was VVeak so that the breath of People sitting near him did overcome him further adding these his very own words viz. So that it was hard for me to sit by any out of the Meeting much more in it In my third Query it 's thus said And yet art not thou sensible that thou art the Man that hast advised the Rich to secure worldly Estate that so the Persecutors might not become Spoilers thereof To this G. F. answers Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny On this Query I take occasion to observe that he is detectable of several Lyes from the view of his own paper if Isaac Penington and Mary his Wife may be properly termed the rich and if they may not I query of G.F. whether any among us may The 1st Lye whereof I take him on this occasion to be detectable is that he saith thus Thou hast not particularised any when in my paper I had thus in particular queried whether thou G. F. whilst Isaac Penington was in Prison and in expectation of being Premunired did not advise or at least encourage Mary the Wife of Isaac Penington to secure her or their Estate if thou deny it I shall undertake to prove it or bring Testimony under the hand of a Credible Friend in truth that Mary Penington did signifie so much The 2d I take notice of is these his words Though thou hast generally charged me To which I say I did not for I named not the Rich in general and with this he charges me again in his Reply in these words viz. As thou goest over and over thy Paper of False Charges that I should advise the Rich in a general way to secure their Estates The 3d I take notice of on this occasion is from this word groundless when as he doth not deny that he did so advise Mary Penington signifying also That if Mary Penington in her weakness did secure her Land for her and her Children c. yet what is this to thy making away thy Estate c and so bids me make what I can of it saying Hers was but a particular case which leads me to observe thus much that my Query was not Groundless and so this may as I take it justly be termed the Third Lye whereof he is detectable from these his before-cited words viz. Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny But that which aggravates his Error the more is his thus saying I never advised thee to make away thy Estate nor none else as if Mary Penington was no body And as to these his words yet what is this to thy making away thy Estate I answer and confess that G. F. amongst his many Lyes hath written some Truth for 't is very true 't is nothing to the making away my Estate doubtless it only secured their own and not mine neither was G. F. ever so friendly to me as to take so much care of me and my family besides on another score I may say 't is nothing to me because I never profest my self principled to walk by other peoples outward Patterns without knowing a better ground so to do than a mere Outward Example neither did I so do from any Dispensation given me from G. F. or any Body else and if any shall seem displeased at my using the word Dispensation on this occasion to be plain I shall tell the Reader in short that I find G.F. in his Reply thus to say on the very Occasion relating to Mary Penington viz. For sometimes when people are weak and tender and in trouble they are to be left in some Cases which they cannot bear as in another case the Apostle said concerning Dayes c. but when they would make a sect of it and their Principle as thou dost then the Apostle judged them On which words of George Fox these necessary Observations may be made if friends of truth are to be left in some cases then according as I take G. F's Meaning to be some body is to leave them This some Body in this Case I take to be G. F. supposing himself invested with Power in some Cases over Friends to leave them Here I am sensible the Reader may query What are they to be left to To this I answer G. F. doth not in so many words tell what but yet 't is plain his Meaning is if it be just to measure his Meaning by his Words not to leave them to their own for then Mary Penington in probability would not have acted according to his Advice because G. F. in his Answer saith He heard Mary say She durst not remove her Moveable Goods and therefore I reasonably suppose that his further Meaning is that he hath power to dispense with Friends doing something contrary to what they according to their own Measure received have Freedom in themselves to do which to me is further evidenced from the latter part of his words which are these But when they would make a Sect of it and their Principle as thou dost then the Apostle judged them To which I say he hath quoted no Scripture to prove his Assertion and I affirm he is capable to quote none for proof thus to write as a just Parallel in my Case However his words serve Effectually to manifest unto me his Pride or Ignorance for by these his words make a Sect of it and their Principle compared with what I have already observed on this Occasion shews to me that acting according to ones Principle in some Cases at least without an Allowance so to do from G. F. is worthy of Condemnation which I take to be the Fruit of his Pride or Ignorance all which being considered occasions me to query of G. F. Whether 't is not Deceit in him to insinuate as if Mary Peningtons Securing her Estate was the Fruit of her Weakness when it seems clearly to appear that 't was not only done in Persuance of his Advice but also he himself confesseth in his Answer That he heard Mary Penington say she durst not remove her Moveable Goods And
distrained and though G. F. hereupon said as in his Answer appears That I had made all fast yet he is therein in a twofold respect guilty of a False Charge because all was not secured Without and none secured Within Having thus far with respect to particular matters cleared my Conscience I have this further in short to say That should I trace G. F's Answer after the same Method as he hath done mine I account that Thirty Sheets of Paper would not contain such an Answer and might tend to endless Controversie and therefore I chuse the rather to give the Reader but a tast of that Spirit from whence his bundle of Confusion and Falshoods do proceed And in the mean time shall add this Query Whether or no since G. F. hath written so many Lyes as aforesaid that are detectable from the sight of his Answer and compared with my Paper which was an Answer to his queries it may not be rational to conclude that he hath taken such a Liberty to himself as at some times and seasons to say any thing Right or Wrong to clear himself and defame others that cannot be subject to his Will I now come to take notice of a Postscript written by G. F. in these words Here follows the Epistle that hath so touched William Rogers which he makes all this Work and VVriting about who would make me inconsistent with my self and so he might have done the Apostle who one while Circumcised and then again forbid it and one while said They should not Judge one another about dayes and meats and drinks and afterward Judged them for it who made it their Principle But in William Roger 's Charges he hath not proved me inconsistent with my self but rather himself is inconsistent with what he was formerly To this I thus Answer These few lines do manifest to me that G. F. doth not divide and distinguish as he ought to do if he be not ignorant of the Scriptures and of what I have written and of what his name is too The Consideration whereof leads me to observe that he hath not quoted any Scripture whereby he pretends to prove his Assertion and so no need to write very large for Disproof of that which he pretends not to prove yet for the sakes of some on this Occasion I shall thus add That the Scripture no where testifies that the Apostle did forbid Circumcision in the same Case where he practised Circumcision and that when the Apostle said any thing to this purpose by way of Exhortation to any amongst the Churches of Christ that they should not judge one another about Dayes and Meats and Drinks it was as I have always taken it with a tender Regard only to such who made Conscience which could not be unless they were principled either to observe or not to observe a Day Meats or Drinks and such the Apostle when they acted from a Principle so to do at no time judged as ever from the Scriptures of Truth I could understand though in the Observations of some things legal not having so far received the Spirit as to be led therefrom and yet G. F. saith And afterward judged them for it who made it their Principle as if the day was wherein they might observe a day when they were not principled so to do but when they became principled to observe a day then it became Sin and Matter worthy of Judgment and Condemnation by the Apostle and not only so but as if acting according to ones Principle in Matters of Conscience were Condemnable when practising things not according to ones Principle in matters of Conscience might be justified This I dare not conclude to have ever been the Apostle's Meaning but I am well satisfied is agreeable to the Practice of G. F. or some taken to be of his Adherents who have publisht their Papers and Judgments against many and the real Cause as to me is evident is because they are found practising according to their Principle and cannot act for fear of Threats and Frowns of Man against it And forasmuch as G. F. hath made use of the aforesaid Instance relating to Circumcision Days Meats and Drinks on such wife as if the Practice or not Practising of such things were grounded meerly on the Apostle's Permission and so by that Example G. F. may do the like I think it needful to add that when Contention arose about the Practice of Circumcision Acts 15. it doth not appear that the Apostles assumed to themselves a Power to permit or not to permit nor yet to judge the Case Without the Assent of Parties differing for it appears the differing Parties agreed to go up to Jerusalem about that Question and at that time the Apostles did agree That Circumcision was not fit to be laid on the Gentiles which were Believers who never were principled to practise the same neither did they endeavour to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it and the Reason hereof undoubtedly was because 't was safest both for Jew and Gentile to act according to Faith that so they might not sin for the Apostle saith Whatsoever is not of Faith is Sin which Assertion answers to the Light of Christ in the Conscience at this day as well as is agreeable to the Apostle's Doctrine And now that the meaning of the Apostle as to the matter relating to Circumcision Dayes Meats and Drinks may be a little further explained I think it needful to cite a Passage out of my Manuscript in answer to Part of Robert Barclay's Book of Government which may be pertinent on this Occasion We find that many of the Believing Jews were not come from under Circumcision and that those Jews who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had Power to permit or not permit such a Practice in the Church did approve of it in any of the Jews or Condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other hand 't was not in their Power to be a Bond on any to forbear who through Faith were not first led therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Chrast shall profit you nothing and Gal 4 9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggar by Elements Ye observe Dayes and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Conscience of Circumcision and the Observing of Dayes before they had so received the Spirit as to be led out of it for it plainly appears
part of the Glory of that Administration under which Thousands in these Nations were gathered unto God did consist in this that after they had been wandering from Mountain to Hill from under one form and outward Church-fellowship into another they came to be turned to the sure guide in themselves Christ's Light and warned not to look out neither to be in the Lo here 's and the Lo there 's but to be faithful to their Own Measures for that according to Pauls Testimony God's Grace was given to every one according to the Measure of the Gift of Christ But to return Let us examine how he proves his first Assertion viz. That there never will nor can be wanting in Case of Controversie the Spirit of God to give Judgment through some or other in the Church of God so long as any Assembly can properly or in any tolerable Supposition be so termed His Proof is on this wise For the first saith he To those who believe the Scriptures there will need no other Probation than that of the 28th of Matthew and the 20th And lo I am with you alway unto the End of the World And Vers 18. And the Gates of Hell shall not prevail against it How this proves the Matter to me appears not for these Scriptures do neither expresly nor by any natural Consequence say That any Assembly is the Church of Christ which may in any tolerable supposition be so termed nor yet speak any thing of Controversies arising amongst the Members of the Church of Christ Had he brought the first Scripture to prove that Christ would be with such whom he at this day makes use of to Teach all Nations as he did his Disciples at that day whilst they should teach to Observe the things that Christ to whom all Power is given commands not the Commands of Assemblies which may in any tolerable Supposition be termed the Church of Christ but the things that Christ Commands he had exactly hit the Mark But as to the Matter the aforesaid Author seems by his Words to drive at 't is far from being to the purpose And as to the second Scripture had he brought it to prove That the Gates of Hell shall not prevail against that Church which is built on the Rock Christ 't would have answered the End But alas 't is far remote from proving that God's Spirit will appear to decide Controversies in every Assembly that in any tolerable supposition can be termed Christs Church And so I cannot but conclude that these and several other Scriptures which he hath quoted as Proof of his Assertions seem rather strain'd to Vindicate what he asserts than that his Assertions are according to it on which hand he saith in his Epistle to the Reader That both Papists and Protestants have greatly gone aside which might have been a Caution to him not to have Erred in the same Path as now he hath done Let us a little further examine his Words Tolerable Supposition When we are not certain of the Truth of any thing and yet are apt to think it is or may be so we commonly say My Supposition is that it is or may be so and though the aforesaid Author adjoyns to the word Supposition Tolerable yet that ascertains nothing it only imports such a Supposition may be sufferable that is may be suffered to be a Supposition not a thing that 's Certain There are Assemblies Obvious to every Eye that knows any thing of Christianity which cannot on any Terms be supposed the Church of Christ There are other Assemblies which have several Marks and Tokens of the Church of Christ so far as several things outward profest and acted may be such and yet notwithstanding not owned by the Lord as the Church of Christ The present Age as well as Ages past yields many Presidents to prove the same for that 't is Obvious there have been many Assemblies under various Forms who profess Faith in Christ Works of Righteousness and divers Truths owned by the true Church of Christ Now whether such things profest and owned may not be ground for a tolerable supposition that such Assemblies are the Church of Christ I leave to the Judgment of the impartial and Judicious reader having this further Testimony to add that the World hath too much been troubled with the Sentences Decrees and Decisive Judgments of too many Assemblies supposed to be the Church of Christ or that on tolerable Supposition have been so termed who have rather increased than ended Controversies as History doth at large manifest And since R. B. undertakes by Reason to evidence the same I shall according to the Line of Right Reason and Truth take upon me further to discover the Fallacy of his so confident Assertion The Qualifications of a Member of Christ's Body is Sanctification through the Spirit Wheresoever any number of Persons so qualified are Assembled in Christs Name there is the Church of Christ though they are of that number who are of the lowest Degree or Rank in the Body Now an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters and Mysteries relating to the Kingdom of God as the Ear of the natural Body may be Insensible of what the Eye doth see and so may have Cases of Controversies brought before them whereof they are no more competent Judges not being Gifted thereunto by the Spirit than the Eye of the natural Body is capable to distinguish between the Diversities of Voices and Sounds or the Ear of Diversities of Colours and yet may be all Faithful in their Places walking according to their respective Measures of Grace which God hath given them so that none can in Truth say such an Assembly may not properly be called the Church of Christ being built upon him their Rock and having perfect Fellowship each with other in the Life of Righteousness Obj. And whereas some may be ready to Object and say Why dost thou seem to reflect on this Sort of Language We must Believe as the Church Believes * Note This Question is stated in a Printed Book and publish't by one called a Quaker whose name is omitted for the reason mentioned in the Preface to the First Part. Is not the true Church in the true Faith and must we not either Believe thus as the true Church Believes or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof Answer To this Objection having in my foregoing Lines used such an Expression I thus say The General Assembly and Church of the First Born are written in Heaven Heb. 12.23 But I do not find that this General Assembly set forth their Creed recorded on Earth by that I thus mean I do not find any certain number of Articles of Faith written in the Scriptures of Truth which every Member of this General Assembly did Believe and which every one who should come to be gathered into the Fellowship of Christs Body
ought to Believe and though there have been so many Diversities of Creeds in the World according to the various Apprehensions of divers Assemblies assuming to themselves the Title of the Church of Christ yet to this day I find not amongst the People of the Lord called Quakers that any certain number of Articles of Faith are given forth from any General Assembly or Particular Congregation under the Notion of the Church of Christ as their Creed and as a Measuring-Line by which those who are either in or departed from the Faith may be known and the reason hereof is evident because 't is against the Fundamental Principle viz. the Light to exalt any other Measuring-Line than that by which we were Baptized into the one Body of Christ viz. the Spirit Having thus promised as a more particular Answer to the Question I thus say I confess the true Church is in the true Faith and every Member thereof is in some measure at least of the same Faith that all the Elect of God are of so that it may in Truth be said every Member of the Church doth in some measure Believe as the rest of the Members do I say in some Measure because as there were diversities of Gifts and Operations so also were there Differences in Measures of Faith and therefore doth the Apostle wisely say to this purpose Let him that Prophesieth Prophesy according to the Proportion of Faith Rom. 12.6 But should any arise to say 't is Folly and Hypocrisy to Professones self a Member of the true Church yet not Believe thus as the true Church Believes without any further Explanation of the words or of what is intended thereby such may subject themselves to censure for by the words True Church in this Sentence and yet not Believe thus as the true Church Believes will be understood the rest of the Members from whom one or more differs in Faith Now there may happen to be a weak Brother whose Faith in some particular Matters may be otherwise than the rest of his Brethren's is this Case happened amongst the Romans to whom Paul thus writ Rom. 14.3 4 22 23. Let not him that eateth despise him that eateth not and let not him that eateth not Judge him that eateth for God hath received him Who art thou that condemnest another Mans Servant to his own Master he standeth or falleth Hast thou Faith have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Here a Diversity of Faith is Evident and that between Brethren and Members of the Church and yet neither appear to be Fools or Hypocrites he that did eat was not to be Judged because he was received of God and he that did not eat was so far from being Judged that the Apostle condemnes the very Eating whilest there was a Doubt though the Abstinence was the Fruit of Weakness These things considered I appeal to Gods Witness in all Consciences whether Truth can be served at this Day by asserting under the name of one called a Quaker such Principles as give occasion of Jealousie that this Doctrine is promoting amongst us We must Believe thus as the Church Believes without removing those Objections which for want of an Explanation may necessarily follow 'T is a true saying That the Gates of Hell shall not prevail against the Church that 's built upon the Rock Christ and that the Elect cannot be deceived but notwithstanding 't is thus said yet we know that particular Members of the Church of Christ have erred Objection Yet some may be ready to object and say * Note This Objection is so lay'd to â—n in the same Book wherein the last answered Query is written Though some particular Members may be liable to err 't is neither reasonable nor just to conclude the whole Body or Church of Christ is liable to err To this I say God forbid that the whole Church of Christ should err yet I say neither the Light within us nor the Scriptures of Truth without us do evidence that any Member one more than another is by any peculiar Election exempted from being liable to err no more than Particular Persons were from all Eternity Elected and others Reprobated and so it appears to me that the Promise was not with respect that some should continue still Faithful and not liable to err though others being liable thereto should err but with respect to every Member of the Church whilest establish'd on the Rock Christ so that not only a part of the Church but every Member thereof whilst built on the Rock Christ shall be so preserved as that the Gates of Hell shall not prevail against any one of them and this seems to me to be evident from the very Connection of the words of the Scripture Mat. 16.18 And upon this Rock I will Build my Church and the Gates of Hell shall not prevail against it that is against the Church built and whilest remaining on the Rock Christ But if any Assembly through Unwatchfulness and Disobedience depart from the Rock Christ whereon they were built then in that State they cannot properly be called the Church built and remaining on the Rock Christ and so having been liable to be overcome the Gates of Hell do prevail and therefore though 't is impossible that any one Member of Christ's Church whilest abiding in the Seed in which the Election stands and to which the Promise is can be deceived yet notwithstanding I affirm that every Member of Christ's Body and if every Member than the whole Church is liable to err if they wait not in and keep not unto that in which their Preservation stands Christ said Watch and Pray that ye enter not into Temptation this was spoken not with respect to some particular Members in the Church of Christ that were lyable to err and as if there were others that were not And therefore its reasonable to conclude that all may thorough Temptation be in danger to err if they watch not but yet my Faith is that a remnant will be preserved so watchful as that being built on the Rock Christ the Gates of Hell shall never prevail against them These things being duely weighed and considering what great Abuse hath been made of Scriptures that speak to this purpose That the Gates of Hell shall not prevaile against the Church of Christ and that what they bind or loose on Earth shall be bound or loos'd in Heaven and that also to maintain an Antichristian Yoak of Bondage under the pretence of Christ's Church saying That it cannot err it appears not much more like one call'd a Quaker if we consult the Writings of some of those antient and Honourable Labourers who were Instruments in the hands of the Lord to turn Thousands unto the Light within us as the unerring Guide to treat on such Scriptures if applyed to outward and settled Assemblies as such as are not