John 6.53 when he said Except ye eat of the Flesh of the Son of Man and Drink his Blood you have no Life in you For though Christ so said yet he did not intend that there could be a Profiting as to the Growth of the Inward Man by Eating outward Flesh no more than the Children of Light do at this Day believe that the Eating of the Outward Bread can nourish the Immortal Soul Joh. 6.63 And therefore Christ said It is the Spirit that quickneth the Flesh profiteth nothing CHAP. XI Touching Justification and Salvation through Faith in Christ WHat the Scripture saith touching Justification and Salvation we own viz. Rom. 8.30 That the Called of God are Justifyed and that This Justification is freely by his Grace through the Redemption Rom. 3.24 25. that is in Jesus Christ by Faith in his Blood for the Remission of Sins that are past and that Tit. 2.11 Salvation is brought through the Grace of God that hath appeared unto all Men. Object This Sense of yours cannot be denyed because your Language agrees with the Holy Scriptures But the Question is Whether your Meaning thereby is that you own a Justification of Persons or a State of Salvation attainable through the Blood of Christ not only without an Infusion of Righteousness but also by a Pardon of Sins and accepting of Persons as perfectly Righteous at the Tribunal of God not for any Works wrought in them or done by them but for Christ's sake not by imputing the Act of Faith or any pretended Light or Principle within them or any of their Evangelical Obedience to him as their Righteousness before God but by Accepting and Imputing the Obedience and Satisfaction of Christ for them and to them And Whether or no you do not account that Justification and Sanctification are all one and the same thing because Sanctification is inseparably joyned with Justification 1 Cor. 6.11 which if you should we cannot but take you therein to Err because in Justification God imputeth the Righteousness of Christ to us Rom. 4.6 8. But in Sanctification the Spirit of God infuseth Grace into us and enableth to the Exercise thereof Ezek. 36.27 Answ The Objection seems to be raised by such as have put their Meanings on the Scriptures of Truth when in truth they cannot say That by the Revelation of the Spirit of God they have been led thereto And therefore such Meanings may well be taken to be no other than meer Private Interpretations and not that which is signifyed by the Holy Ghost However that our Sense relating to the Material Parts of the Objection may be known we thus say First That Justification unto Life Eternal or a State of Salvation is not attainable but through Faith in the Blood of Christ or the Leadings of God's Grace that hath appeared unto all Men and that nothing which we of our selves are capable to perform can in any wise be so Meritorious as thereby to render us worthy of that Justification which all the Saints in Light are attained unto as absolutely necessary to the being made a Partaker of the great Salvation of God By these our words Nothing which we of our selves are capable to perform our Meaning is not only an Exclusion of all legal Performances which the Apostles in their Epistles plentifully hinted at but also of all other Outward Dutyes and Performances of what Nature and Kind soever that our Outward Man is of ability without the Assistance of the Spirit of God to act and bring forth And if any from these words in the Objection viz. Wrought in them Act of Faith Evangelical Obedience c. shall conclude that the very Works and Actions which by the Spirit of God we are enabled to bring forth are of no Advantage towards Eternal Salvation but that it 's through Faith alone attainable We then thus Answer That the word Faith in the Scripture may be taken in a two-fold sense the one is a Faith that is not without a further growth accompanyed with the Salvation of God and therefore cannot be the Faith intended in the Objection The other is Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and so must be that intended in the Objection But then this inconsistency with Truth plainly appears in the Objection viz. A reliance on Faith excluding Works wrought by the Spirit The inconsistency lies here Wheresoever a lively Faith unto Salvation is manifested it is accompanyed with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be We shall now prove to evince against all Opposers the truth of what we have Asserted First That there is a Faith which without a further growth is not accompanyed with the Salvation of God is evident from the words of Paul Rom. 13.11 For now is our Salvation nearer than when we believed Which clearly shews that the Scripture informs us of a Belief or Faith attained by such as were not arrived unto nor yet Witnesses of the Salvation of God They were only come nearer unto it than when they first believed but not come at it And no doubt but this Belief or Faith spoken of by the Apostle was a Faith on Christ that is to say That He was the Son of God c. For so to believe was the Work encouraged in the beginning according as appears by the words of Christ unto the multitude John 6.29 This is the Work of God that ye believe on him whom he hath sent And this was said by Christ in Answer to this Question proposed to him by the Multitude What shall we do that we might work the Works of God Phil. 1.15 16 17 18. Besides we find the Apostle rejoycing That Christ was Preached though by some 't was of Envy and Strife and in Pretence And no doubt his End was that the Sons of Men might come to believe That Christ was the Son of God and That the Messiah that was waited for was come Of whom there was an Expectation John 4.25 That he should tell us all things And so when the Sons of Men whether Jews or Gentiles were come so far as to believe That Christ was that Messiah that was to come there was Ground of Hope that they might in due time come to Witness the Obedience of Faith unto Righteousness The Author to the Hebrews tells us Heb. 12.2 That Jesus is the Author and Finisher of our Faith No doubt this was not a Work done in a Moment or Twinkling of an Eye for though he is the Author and Object of every true Christians Faith yet we learn from the Holy Scriptures that such as believed That Jesus was the Lord stood in need of many ‖ Rom. 13.13 14. Heb. 10.23 24. Exhortations Reproofs and Instructions and that God made use of Instruments to build them up in the most Holy
darkness to light and from the power of Satan unto God Acts 26.16 17 18. This eye that was to be opened was not the Carnal Eye that so thereby they might be turned from outward darkness to outward Light for though Paul beheld the Light that shone from Heaven which we take to be a Light visible to his Carnal Eyes yet he after continued three days blind through the Glory of that Light and then afterward the Lord appointed him to be his witness and sent him to the Gentiles to open their eys that they might turn from Darkness unto Light and from the Power of Satan unto God This Eye that he was sent to open was the inward eye of the mind and the Darkness spoken of was that wherewith their Hearts and not their Outward Eyes were overshadowed so that they could not behold the Light of the Glory of God shining in their Hearts to give unto them the knowledge of the Truth CHAP. III. Touching Infallibility and Perfection THe Doctrine of Infallibility held by the People called Quakers hath been accounted ridiculous because either Occasion hath been given through Weakness amongst them or else taken by their Opponents whether given or no to assert that the People called Quakers are infallible Be it as it is such a bare Assertion without Distinction or Explication must be either the Fruit of Weakness if proceeding from any really of that People called Quakers or else Slander and envy if proceeding from their opposers without occasion given them so to say That therefore the enquiring Reader may be truly informed what Doctrine in relation to Infallibility is held forth owned and received by such amongst them unto whom God hath revealed of the mysteries of his Kingdom 't is not remote from the present purpose on this occasion to give this ensuing Testimony There is an outward man and an inward man according to the Apostle's Testimony 2 Cor. 4.16 and therefore the word Infallible or Infallibility may have relation to External and Internal things Touching External things the outward man with his outward senses is excreised but as to things internal the inward man with his inward senses Acts 1.3 't is thus said To whom also he presented himself alive after that he had suffered by many Infallible tokens being seen of them by the space of forty days and speaking of those things which appertain to the Kingdom of God Obj. This shews there is an Infallibility but then it may be said This seems to respect the outward senses of the Apostles in seeing Christ their Lord and Master and in hearing the things he spoke which appertained to the Kingdom of God and this Infallibility is readily confest unto but how can it be proved that there is an Infallibility accompanying the inward senses of the inward Man seeing many have pretended to give true Infallible Judgment from their inward Sense which hath proved notoriously wrong and detectable by our outward Senses Answer It must be confest if any should so object 't is very true but yet it may in truth be asserted that there is an Infallibility viz. the Spirit of God accompanying the inward Senses of the inward Man whereof the Faithful have an Assurance from the Evidence of the Light of Christ and Spirit of God in their own Hearts and if any pretend to any other Infallibility accompanying them we understand it not Obj. How then comes it to pass that men endued with the Spirit of God are deceived and fallible Ans We ought to distinguish betwixt Man and the Spirit by which he came to be renewed in the Spirit of his Mind unto God That by which man comes to be renewed and circumcised in Heart which is the Spirit of God is infallible but that which is so renewed may be deceived if not exercised in and by that Spirit in which preservation is for there is no Estate on this side the Grave wherein it is not needful to watch and therefore did Christ our Lord thus say What I say unto you I say unto all watch It hath been a common Assertion That the Church of Christ is infallible and cannot err and therefore have many assemblies of men assuming the title of the Church of Christ declared their Sentences Judgments and Decrees infallible To this may be said That since the Apostasieentred it is not unknown what Visible and Outwardly Glorious Church hath publish'd this Doctrine with Application to her self by which Door a Body of Darkness Usurpation and persecution hath entred and on this score thousands have been deceived and led from the Gift of God in themselves to follow the Dictates of fallible men But yet as it hath been so 't is the Faith of many that the Lord never will raise any people whom by his Spirit he will lead to publish such a Doctrine with respect to outward and visible Societies of Men on Earth that may be outwardly describable as needful to be believed in order to the building up one another in the most holy Faith this Faith being not inconsistent with the Testimonies of the Scriptures of Truth is grounded on the Evidence of the Light of Christ within for that the contrary would have a plain tendency to draw the Sons and Daughters of men from the Anointing in themselves to the Lo here 's and the Lo there 's again For what religious assembly in Unity and professing themselves Christians will scruple to say We are the Church of Christ And albeit we must acknowledge that that Church which is built on the rock Christ cannot whilst abiding on the rock be prevailed against yet no Argument from hence may rationally be brought to prove any one Member of this Church whilst on this side the grave not liable through temptation to Err and depart from the Rock whilst there is an enemy ready to enter all if they watch not And now as to Perfection we have this to say Though we do believe that all the Gifts of God and Works of Righteousness brought forth through the Operation of his Spirit are perfect and that in that sense it may be said we are Partakers of a Measure of that which is Perfect even as the Apostle testifies Jam. 1.17 Every perfect gift is from above if any man offend not in word Jam. 3.2 the same is a perfect man Yet we do not believe that there is any such perfect estate attainable on this side the Grave wherein it is not needful for man to watch and wait in the Light of Christ that so he may not only be preserved in that perfect state whereunto in measure he hath already attained but also come to know a Growth and Encrease in the Encreases of God For though Paul had attained unto such a state as appears by these his words Let us therefore Phil. 3.15 as many as be perfect be thus minded Phil. 3.14 Yet we find that that very exhortation had relation unto a pressing toward the
THE Christian-Quaker Distinguished from the Apostate Innovator In FIVE PARTS WHEREIN RELIGIOUS DIFFERNCES amongst the People termed in Derision Quakers are treated on GEORGE FOX one at least if not the chief reputed Author thereof is detected DOCTRINES of TRUTH owned by the Children of Light and cleared from Objections are laid down according to Holy Scriptures and Revelation of the Spirit By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Eccles 2.9 There is no new Thing under the Sun Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be Blamed LONDON PRINTED in the Year 1680. THE PREFACE TO THE READER IT was the Saying of Christ As I Hear I Judge I hope that Christ's Example in that Case will be such a Bond on every one that may concern themselves touching this Treatise as that I may have no just Occasion to reflect on any Christian-Professor even as Nicodemus a Pharisee once did on those of his own Sect Joh. 7.51 Doth our Law Judge any Man before it Hear him In Confidence that this Treatise may meet with so much Justice at least from True if not from all Pretended Friends 't is now brought to Light And though some amongst the People termed in Derision Quakers appearing to stand as Neuters in the present Controversy amongst them not knowing the Christian and Orderly Proceeding of others may conclude That 't is an Untimely Birth Yet let such know that the Moderation of those who are concerned in the Publication hereof hath for many Years past been manifested Note The Divisions amongst the People called Quakers have been at least Eight Years encreasing to the Height they now are at by endeavouring as much as in them did lye as hereafter will more largely appear that those small Differences which at first seemed but like unto little Sparks might not arise unto so great a Flame as they now are And were it not so that many Meetings of the said People for the Worship of God in divers Parts of the Nation have been entertained with frequent Contention and Opposition and in particular that both Priest Professor and Prophane have become Eye and Ear-Witnesses of such Rude and Unchristian-like Deportments as of late have been mafested by many speaking at once in their Publick-Meeting within the City of Bristol before many Hundreds by which the Meeters have been reputed as in an Uproar and their Meeting-House accounted rather a Stage of Scolding than a Place for Worship of God It might not as yet have been brought to Light without some further Endeavour to have sought a Reconciliation if so be the least Hopes should have been given of its Acceptance But being void of all such Hopes Now so it is that so great a Concern of Conscience lyes on many to encourage the Publication hereof as that we can no longer forbear lest it should be reputed That the Doctrine and Life of Christianity were wholly Extinct amongst the afore-said People My Desire now is That the Reader may seriously weigh the Four following Notations and the Observations thereon and then 't will easily be savour'd at what Door the Publick Disorders have entred and whether or no they are not the very Birth of some Politick Unchristian-like Contrivance First Many in that City retain their Antient Respect for John Story and John Wilkinson Two Antient and Honourable Labourers in the Gospel of Christ whose Conversations and Doctrine I have not known or understood to be Exceeded in Godliness by any Mortal Man whatsoever and on that Foot are accounted such as Joyn to Separates or a Separate Spirit as the Term or Nick-Name sometimes is because some Upstarts and Innovators Adherents to George Fox have been pleased to disown the said John Story and John Wilkinson though they could not justly Charge them with Evil. Secondly In a Paper given forth by an Eminent Preacher and Opposer of John Story and John Wilkinson whose Name I omit for the Reasons herein after mentioned thus directed viz. To God's Friends every where concerning the present Separates and their Spirit 't is thus said Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree So may the Souls that are deceived come by the Right Door into the Heavenly Vnity Thirdly The same Person that writ as aforesaid was also concerned in a Paper subscribed by Charles Marshall and Sixty-Five more given forth at Ellis Hooks his Chamber the 12 th Day of the 4 th Moneth 1677. wherein 't is thus writ with Relation to John Story and John Wilkinson Therefore Brethren every where stand up in the Power and Wisdom of God for the Testimony of Truth against that Wrong Iealous Murmuring and Dividing Spirit And where they come warn them in the Name of the Lord to go home and not go thus up and down to offer their Gifts Fourthly The very same Person that writ as aforesaid thus That is God's Decree did also some Years past threaten That Bristol should be as an Anvil to beat upon meaning with Respect to Religious Differences My Observations now are That in as much as the Meeting at Bristol hath become as an Anvil whereon many Apostates or Innovators Opposers of John Story and John Wilkinson have in a Disorderly Manner frequently beat it may not rationally be taken to be the Fruit of a Politick Unchristian-like Contrivance in the best Sense And that albeit they have been apt to stamp their rude Discourses and severe Judgments in the Name of the Lord resusing to reason with such against whom they strike or in a Christian Spirit to treat of the Differences yet therein I am fully perswaded that they act rather from the Line of Another than Their own And not only so but from the Line such an one as hath taken Liberty to Violate that which he would Impose as by a Decree from God on others For though he Imperatively thus said as aforesaid Let not this Spirit be reasoned with Enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree Yet he himself did a few Moneths after accompany George Fox to the City of Bristol and there entred into Reasonings Proposals and Articles with such as owned John Story though termed a Separate or Separate Spirit which by the Scope of his Writing may reasonably be taken by those who understand his Meaning by these his words viz. This Spirit To be an Acting contrary to his own Counsel When I compare this with these kinds of Declarations frequently publish't amongst the aforesaid People viz. Let us Exclude the Reasoning the Wisdom and the Iealousie and let us have an Eye to the Brethren Further insinuating as if God had ordained Ministers amongst them that are to see and hear for the Body and common Members of the Churches as the Printed Terms are I cannot but be full of Jealousie that these
by the same Rule He that savours the things of God may easily perceive that the meaning of the Spirit through Paul unto those Philippians was that those who were come to a state of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection we have this further to add that we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow outward Prescriptions and Orders though not convinced of its service which occasions us to be Jealous that in process of time the enemy may so enter in at this Door as that Darkness may more generally overshadow again than it yet doth though our Hope in God is that he will lay such a constraint on many of those whose Eyes are open beholding the approached Apostacy as that they may be raised in a sense of Gods Indignation and appear as Lyons on the behalf of the Lyon of the Tribe of Juda to oppose every appearance of that Spirit which would be exalting Self or any Form Observation Prescription or Order to be as a Bond on the Members of Christs Body when by the Light of Christ their alone Lawgiver they are not fully perswaded thereof in their own Consciences which undoubtedly was the meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Vers 5 23. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is Sin And to come a little closer to the matter in hand 't is too too evident that Non-conformity to Outward Prescriptions is taken as a mark of Apostacy even amongst those who have Been under the profession of Truth of which many instances too too Large here to insert might be produced which is now forborn because we suppose there are very few amongst the People called Quakers for whose sakes this is chiefly written who are ignorant of the Truth hereof Besides it hath been an Observation of late that these Questions or Questions to the like import have been frequently askt by such with whom we cannot be at Unity in all things viz. Are you for Womens Meetings Meaning distinct Womens Meetings from Men amongst whom Under Pretence of taking care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Partyes who have Condemned their Failings and through the Mercies of the Lord have been restored and their Officence blotted out and forgiven by him assent thereto or no. Are you for settled Monethly and Quarterly Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been a skt of Friends in Truth that could not Answer thereto Yea we are sensible that it hath been taken by many as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it form an apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another method as experience in the Counties of Westmoreland and Wilts hath of late testified for were it not so that great stress is laid upon the Outward Form of things prescribed to be practised how comes it to pass that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise viz. J. S. speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said that amongst the Christians of Old the Differences that did arise was about Forms which could not be seasonable words when we were establishing the Churches in the Holy Order of Truth Much more might be collected from the Articles being forty four in number exhibited by Robert Barrow and twenty six Persons as aforesaid to shew how earnestly and zealously the very Outward Form of things are contended for which occasions us in all seriousness of Spirit thus to say May the Lord God of Heaven and Earth so preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth lest they with them prove to be Boasters proud Blasphemers false Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denied the Power thereof from whom the Apostle Exhorts to turn away and how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath thorowly informed himself of their Fruits Oh Friends the serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep silent but in his Fear declare that our Consciences are concerned for the Cause of God and his Truth and since it is so that an ill use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only arisen but will yet more and more arise against that Spirit that would exalt it self over the Heritage of God endeavouring to rule over their Consciences whenas Christ alone is Lord thereof It may now be worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilest on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged be not ye called Rabbi for one is your Master even Christ And all ye are Brethren but he that is greatest amongst you shall be your Servant and whosoever shall exalthimself shall be abased and he that shall humble himself shall be exalted Here is no ground to believe that Christ Intended that when he was departed his Disciples should be exalting themselves one over another as Governours and Rulers and if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilest in his Bodily Appearance to be their Leader yet he tells them John 16.7.13 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you and he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the
their Hunting Biting Devouring Spirit nor yet Weary themselves for meer Vanity lest the Eternal Decree of God should be sealed against them to their Destruction for ever more To conclude this first part we have yet to add that since 't is signified that the forty four Articles before cited relate to Church-Government and that we say they were drawn up against two Antient and Honourable Friends in the Truth viz. John Story and John Wilkinson we think it proper to cite one Passage as an evidence thereof out of the 4th Section of the Second part of the Historicall Manuscript Mentioned in the Preface to the Reader with the omission onely of the Names of Persons for the Reasons already given in the said Preface The Passage is as Followeth Before we shall make any Observation on the aforesaid Articles or Preamble thereto 't is needfull to Inform the Reader that nine Persons Concerned in Exhibiting the said Forty Four Articles against the two Friends spoken of before thus Declare concerning them in a Letter to nine others Chosen by the Accusers to be Judges over them viz. And Friends it is not any Personall Trespass against any of us that we Charge them with nor any Particular Concern of our own as Men that we are in the Defence but the Cause of Almighty God and in the sense of the Wrong they have done to him but yet notwithstanding in the same Letter they say that they have born a dear Love and Honourable respect unto them in the Holy Truth comparing his with what is Written in the third Article of the 44 Articles before cited viz. Slighting the Heavenly Motion on George Fox his Spirit in that Case in the Unity Pretiously felt and closed with meaning the Rule or Form of Church-Government set forth by George Fox pretending the motion of the Spirit as by the said Article appears 't is evident to us that in their sense a slighting of George Fox Rules Methods and Orders with Respect to Church-Government is a slighting of the Cause of God And though 't is said in the Unity Preciously felt and closed with yet that is Notoriously Erroneous if thereby is meant in the Unity of all Friends for that some of his Papers and Prescriptions in many Parts of the Nation amongst Friends have been little taken notice of as is well Known to us and credibly reported by many Moreover 't is evident to us that some have had so great esteem for the Prescriptions or Papers given forth by him as that they have concluded it to be no less than the Fruit of Confusion and Darkness to Believe that what he hath given forth was not intended by him to be urged with Severity which is no other than an inforcing and this doth thus appear John Story One of those two Brethren Articled against as aforesaid in their Answer to the said Forty Four Articles took occasion to give his sense touching such things which George Fox had given forth on this wise viz. That he did not Believe that George Fox intended any such thing that they Meaning his Papers Directed to the Churches should with Severity be urged upon any of Gods Faithfull People but as Instructions or Directions Commended them to the Churches Leaving the Effect thereof to God and his Leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice To this sense Robert Barrow and eight Persons Part of those who were Concerned in Exhibiting the said Forty Four Articles Replied a part whereof was on this wise Truly thy Darkness and Blindness is easy to be felt and they must be very dim of Sight that see thee not oh the confusion thy Dark Spirit is in To this we say This Answer seems so very Dark as if Blindness were the Lot of their Inheritance who so writ forwe well remember that the Testimonies of our ancient brethren who were skil'd in gathering and carefull not to scatter the Flock did not encourage any to follow any Outward Directions whatsoever without an inward Conviction from the Leadings of Gods All-sufficient Grace Freely given to Profit withall of the needfulness of the Direction Counsel or Advice contain'd therein and Why But Because an Observance not grounded on their Sufficiency of Gods Leading Grace in our selves of Outward Instructions or Directions in this Gospel Day may find no more Acceptance with the Lord of Life who is now to be worshiped obeyed and reverenced not otherwise than in and by the Spirit and Light thorough which he doth appear in Man than an offering of the Halt and the Blind which was forbidden in the time of the Law for a Sacrifice might and this our sense may well be vindicated from such like Testimonies as these frequently utter'd by our antient Brethren We Preach not our selves Let not your dependency be on us we are not neither desire to be Lords over your Consciences you ought to Be lieve for your selves and see for your selves and therefore we Counsel you to draw Water out of your own wells let it be your own and not anothers We now appeal to Gods Witness in all Consciences how this Kind of Language and Discourse can agree with such as render it the Fruit of Confusion and Darkness not to believe that the Outward Instructions or Directions of G. F. amongst the People called Quakers were Intended to be Urged with severity upon Gods Faithfull People Besides that which seemes to aggravate the Darkness is this That the Faithful must have Outward Precepts Directions or Instructions Imposed upon them Had the sense of those whose sense we cannot own been only with relation to the Unfaithfull it might have seem'd a little better The Consideration of these things is great cause of lamentation and mourning especially when we Consider that we have no Ground to believe either from the Scriptures of Truth given forth by Inspiration or from the Light of Christ in our Consciences that any man according to the motion of Gods Spirit in this Gospel-Day ought to take upon him the giving forth any Outward Rules or Prescriptions relating to Faith or Discipline in the Church with an intent that they should become a Bond upon others to submit thereto further than from a recommendation unto the Conscience a service may be seen therein according to the measure of Light given from him who is the fullness but whether this our sense is not by many others besides the aforesaid nine Persons amongst the People called Quakers slightly esteemed and a combined sort of Submission contrived as we suppose by a few though entered into by many at this Day we shall leave it to the unprejudiced understanding Reader to Judge on mature Consideration of what yet Follows Some few yeares past many Friends in the County of Westmoreland having been a long time burthened in monethly and quarterly Meetings by such as endeavoured to introduce the practice of some things under the Notion of Church-Government
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.
9th and 5th As long as I am in the World I am the Light of the World And Chap. 12.35 Yet a little while is the Light with you walk while you have the Light And ver the 36. While ye have the Light believe in the Light that ye may be the Children of the Light To this may be answered That these last recited Scriptures do in the most favourable construction on the objectors part intimate that Christ the Son of God while he was in the World was the Light of the World but doth not say that he is or would be no longer the light of the world Such a saying or sense would limit the Appearance of Light to that Body only and dispensation of time wherein the said Body appeared on Earth which is contradictory to the very words of the Evangelist before quoted viz. That was the true Light that lighteth every man that cometh into the World Which Scripture sentence relating to every man is so universal that it cannot but extend to those who never beheld the face of Jesus in his fleshly and Bodily Appearance nor yet came to be informed by any outward Instrument of his Doctrine though Partakers of his Light which therefore may properly be termed by such his Light within that is the Appearance of Christ by his Light shining in their hearts agreeable whereunto in effect we take the Testimonies of the Apostle to be viz. That which may be known of God Rom. 1.19 is manifest in them For God hath shewed it unto them Seeing you seek a proof of Christ speaking in me 2 Cor. 13.3 which Riches is Christ in you Col. 1.27 the hope of Glory Who shall descend into the deep that is Rom. 10.7 8. to bring Christ again from the dead but what saith it the Word is near thee even in thy mouth and in thy heart this is the word of faith which we preach And all this appears agreeable unto what the Prophet Isaiah hinted at who speaking of what should be in the last daies signified Isa 1.2 3 5. That the God of Jacob will teach us of his Ways and therefore said Oh house of Jacob come ye let us walk in the Light of the Lord which being compared with what the same Prophet said in relation to a people Isa 5â— â— In whose hearts was the law of the Lord and with what the Prophet Jeremiah saith I will put my law in their Inward Parts Jer. 31.33 34. and write it in their Hearts 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 'T is evident to us that this written Law in the Heart is that Light Within whereof the faithful Messengers of the Lord in our day have born witness unto and whereof the same Prophet gave testimony when he said as before O house of Jacob come ye let us walk in the Light of the Lord. Besides such a limitation as aforesaid would have a tendency to make void the virtue and efficacy of the blood of Christ who was offered up a sacrifice to take away the sins of many and on this score doth the author to the Hebrews testify Heb. 9.28 that unto them that look for him shall he appear the second time without Sin unto Salvation which is a clear Evidence unto us that the benefit of the blood of Christ is not witnessed effectually in this our day but by those who having looked for his second appearance have received him in his Appearance this Appearance we take to be his Appearance by his light and spirit in the hearts of those who through faith in his blood have known their Consciences purified from Dead Works and so come to serve the living God in Truth and righteousness 'T is now to be considered Whether these words Turn in your Minds be agreeable to truth for that this kind of objection may be raised Objection Doth not this put the Creature upon Action in his own Self-will when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God For answer hereto 't is necessary to consider that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God and the reason doubtless was because there is a Capacity in Man which through the assistance of the Grace of God renders Man capable to do the will of God in righteousness unto life and those who are so acted cannot be said to be acted in the Self-will of Man And on the contrary the same Capacity letting in Tempration and joyning thereto renders Man a servant of Sin unto Death and being once so dead in Sin no redemption comes to be obtained but through Christ as the Apostle testifies Ephes 2.1 You hath he quickned that were dead in Trespasses and Sins These things considered 't is evident that through the Appearance of Christ those who have cast off the Old Man are become renewed in the Spirit of their Minds unto God and so have put on the New Man which after God is created in Righteousness and true holiness and therefore since there is such a capacity in man as aforesaid 't is agreeable to Truth to exhort the sons of men to turn in their Minds unto the appearance of Christ by his Light that through the Assistance thereof the will of God may be done in their earthen vessels The next thing to be considered is whether there is any weight in this objection Do you not think that the Jews who crucified Christ acted not from the light within since some of them at least thought they did God good service therein To this may be answered That the friends of Truth never preached up the Light Within but with respect to the Appearance of Christ by his Spirit as that Light Within intended by them and since Christ cannot be divided to act against himself therefore the Jews did not therein act from that Light Within unto which we have been directed From what then may the objector say did those of them act who verily thought they did God good service therein Ans Phil. 3.6 From Zeal without knowledge not having their Minds staid and ordered according to that universal Principle of Truth Acts 26.9 11. which if hearkned unto would teach all men to do as they would be done by in which zeal Paul verily thought in himself that he ought to do many things contrary to the name of Jesus and in that Self-thought being exceeding mad persecuted the Church of God consented to the death of the Saints and compelled them to Blaspheme but when the Lord was pleased to appear unto him and to make him a Minister of his everlasting Gospel he was sent unto the Gentiles to open their eyes that they might turn from
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
Spirit Neither did we dare to give any other than Plain Language to any single Person not only because it was according to the Propriety of Speech but because we were sensible that there was a Will in Man which was ready to hold the Faith of our Lord Jesus Christ with respect of Persons and that this VVill is to be crossed that so a Spirit of Pride and Partiality might not be nourished in any And on the same ground that we have been led into the use of Plain Language and Plain Habit have we also been led not to use the word Master unless unto such as are really Masters and unto whom as Masters Obedience was or is due from such as have or may use that Title though some may have ignorantly thought that the words of Christ unto his Disciples viz. neither be ye called Masters was our only ground Obj. Do you place Religion in Thee and Thou and Not putting off your Hat and calling men by their proper Names without adjoining the word Master and going plainer in your Apparel than some others may Ans To this we answer VVe place Religion in keeping our Consciences void of Offence towards God and if thy Conscience be convinced by the Light of Christ that the words Thee or Thou to a single person is not only more proper than You but that which on the aforesaid consideration thou oughtest to use and that thou oughtest not to use the word Master according to the custom of the world unto such an one as is not thy Master then it becomes thee to bridle thy Tongue and express thy self according to such a Conviction else thou mayest only seem to be religious when thy Religion is vain and so likewise may we say that if thou hast the like conviction with relation to the Putting off thy Nat and going in Plain Apparel thou oughtest so to do lest the contrary become Sin unto thee since thou canst not pretend after such a Conviction that Freedom therein which may stand with the Faith that is in our Lord Jesus Christ Obj. We have observed that your Friends have in many particular respects behaved themselves so cross unto the Customs and Fashions of all others as that they have appeared not only Rude but as if their Ignorance were so great as to conclude that the taking up the Cross of Christ doth consist in acting a Cross unto all other Societies of People whatsoever To this we answer If any have given just Occasion for this Objection 't is to be lamented because the great sign of taking up the Cross is to deny Self according to the words of Christ If any man will come after me Mat 16.24 let him deny himself and take up his Cross and follow me Besides we do testifie the principle of Truth leads none to be Rude either in Word or Action nor yet to cross the Customs and Fashions of other Societies which in themselves are Comely Decent and of Good Report The Apostle tells us That the Preaching of the Cross is to them that perish 1 Cor. 1.18 foolishness but unto us which are saved it is the power of God An Earthly-Spirited man may become singular and cross unto all others and yet not denying himself through the Operation of the Power of God may therein be an enemy to the Cross of Christ Another man may be made Partaker of the Power of God unto Salvation and yet not led by his Spirit to act cross unto all others though through the denial of Self he may be truly exercised in the Cross of Christ and therein acting many things which some through Envy or want of right Understanding may term the Fruit of Rudeness and Ignorance when not so in itself To conclude therefore we say 't is Good for every one in all things to mind the inward divine and spiritual Teacher that so none may run before that Guide and then doubtless such will be led to take up the Cross in denial of Self and not be active in any thing that may justly be termed Rude or Ignorant but in those things that are Comely Decent and of Good Report CHP. VII Touching Swearing THose unto whom the Lord hath given a divine understanding have declared that under the Dispensation of the Gospel of Christ 't is not agreeable to the truth to Swear in any Case whatsoever This position is justifiable according to the Scriptures of Truth and is not disagreeable to the light within Matth. 5.33 34 35 36 37. 'T is thus said by Christ Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths But I say unto you Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Footstool neither by Jerusalem for it is the City of the great King Neither shalt thou swear by thy head because thou caust not make one Hair white or black But let your Communication be yea yea nay nay for whatsoever is more than these cometh of evil These words of Christ are in themselves a positive prohibition not only of vain Oaths but of all other whatsoever which were accounted lawful and though some have objected that vain Oaths were only forbidden by Christ Heb. 6.16 because the Author to the Hebrews thus writeth For men verily Swear by the Greater and an Oath for Confirmation is to them an End of all Strife thence inferring that under the Gospel-Dispensation Oaths by way of testimony for ending of Controversie were lawful yet these words will not bear any such inserence for the words in themselves do only signifie what was practised by men but nothing is said in justification of that Practice and if we peruse the 13th and 17th verses of the same Chapter 't will thence appear that the Occasion whereon these words are written was by way of Illustration or Comparison in relation to the promise which God made unto Abraham and confirmed by an Oath Moreover 't is evident that Christ intended the Prohibition of something which was lawful which could not be if nothing be prohibited save Vain Oaths because such the Law allowed not Obj. On this Subject some may readily thus object Do you believe that the Light Within would have directed you to have denyed the taking of an Oath before a Magistrate on any Occasion whatsoever had the Scriptures been silent in this case Ans The Matter of Swearing especially the Form thereof as it relates to the practice of the People of England is but an Humane Political Institution not justifiable by any Testimony given in the Scriptures of Truth either under the first or second Covenant and introduced on this score as supposing a greater Dread might lie on the Consciences of Mankind to Speak the Truth and Perform a Covenant when sworn so to do than when not But those who are guided by the light of Christ Jesus do know
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
'T is thus said And upon the first day of the week when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight and in the following verses 't is signified that when Paul came up again from taking up a young man who as Paul was long preaching sunk down with sleep and fell down from the third loft and was taken up dead and had broken bread and eaten and talked a long time even until break of day he departed On this Scripture it may be observed that no mention is made that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper nor yet that the end thereof was that they might be on that occasion in a more solemn Commemoration of the Death of Christ than at other times wherein they might refresh their outward man with Carnal food and therefore though I cannot but have so much Charity for the Disciples of Christ as to believe that when they did so eat as aforesaid they were in the remembrance of the Benefits through Christ's Death as every true Christian ought to be and more especially whilst participating of his Mercies yet the Scriptures already named seem no rational Proof of any such solemn Institution made by Christ which many under the Profession of Christianity pretend to have practised 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the Communion of the Body of Christ Considering the mind of the spirit through the Apostle in the very same Epistle we appeal unto such who are knowing in the Mysteries of God's Kingdom whether 't is not unreasonable to take the Meaning of the Spirit to be that this had a Tendency to Encourage Outward Meetings wherein Outward Bread ought to be broken and communicated as a Sign of being Partakers of Christ's Body or to prove any solemn Institution made by Christ more than what may as well be alledged from the words of John to be then instituted by Christ when he said John 6.51 56. I am the living Bread which cometh down from heaven if any man eat of this bread he shall live for ever he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him For we find the Apostle Paul in the very next verse thus signifying For we being many are one Bread and one Body for we are Partakers of that one Bread This one bread whereof the Apostle speaks is not outward Bread but Christ and his Church dwelling each in other according to the aforesaid Testimony of Christ He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him 1 Cor. 11.23 24 25 26. Paul thus said For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in remembrance of me After the same manner also he took the Cup when he had supped saying this Cup is the New Testament in my Blood this do ye as often as ye drink it in remembrance of me for as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper so called as a Gospel Ordinance The first thing needful to be considered in order to the having a right understanding of the mind of the Spirit through Paul in this matter is the occasion whereon 't was written which is signified from ver 17. to 23. of the same Chapter from whence it appears That the Corinthians came not togeâ—her for the better but for the worse for that when they came together Paul heard there were divisions amongst them and that in eating every one took before the other his own supper and that one was hungry and another drunken and that this was not to eat the Lord's Supper and then proceeds to relate what he had delivered unto them as an evidence that their Practice was not to be justified or owned from any thing delivered unto them by him 'T is now necessary to consider what may and what may not be inferred as pertinent to the matter in hand from what Paul delivered to the Corinths It cannot be inferred that those who worthily did eat of that Bread and drink of that Cup mentioned verses 24 25. which we will not deny to be outward were after the receiving thereof made Partakers of Christ's Body for though ver 27. the Apostle thus saith Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord yet he doth not on this occasion say that the Worthy Receiver is Partaker of the Body of Christ and why but because that was not the declared end what then was the declared end the end from Paul's words seems to be to shew the Lord's death till he come for verse 26. he thus saith For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come in remembrance whereof man may be and yet no Partaker of his Body and as to these words till he come they may reasonably be taken to relate to his coming to man in Spirit and if so there is no pretence from Paul's words that such ought to continue in the aforesaid Practice for the remembrance of Christ's Death who are witnesses of his coming in the spirit by which as living members of his spiritual Body they are attained unto the End wherefore a remembrance of his Death was accounted needful And as to these words Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord it may be said that no command is herein contained to prove that the Sacrament of the Supper so called ought to be or to have been practised but yet we confess that from these words it 's Rational to conclude That Paul had a Sense that some might take occasion to meet together to break Bread and to Drink and forasmuch as the use thereof was abused it might be a necessary Caution in Paul to signify that the Unworthy Eaters were guilty of the Body and Blood of Christ because if they made Conscience thereof as doubtless those who so practised would profess they did even as some others made Conscience of Observing a Day the Abuse thereof could not but become Sin unto them by which the Just is Crucifyed And therefore Such might as Justly be accounted Guilty of the Body and Blood of Christ as those who having tasted of the Good Word of God were by their Falling away
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
wholly Impertinent in this Case because though they seem grounded on the Scriptures to evidence a Judgment on the merit of a Cause yet there is nothing said in all those Queries intimating that such a Judgment on the Merit of the Cause was without a Hearing And as to the latter part of the Queries we cannot say That Fleeing in time of Persecution or Countenancing Tythe-Payers is a putting away Faith and a Good Conscience in all that may so do for that may be the Fruit of Weakness and Ignorance in some at which God may wink and of Unfaithfulness in other-some but whether it hath been the Fruit of Weakness or Unfaithfulness in G. F. to be so great an Incourager in these two Practices touching which peruse the 5th Part of the Christian-Quaker we will not determine However we may conclude that it must be one of them if such Practices are contrary as they say to the Testimony in the beginning For our Consciences are satisfied from sufficient Evidence that he hath been largely Guilty in these Two Cases And since we have cause to believe he is a Countenancer of this kind of Work 'T is admired by some that his Party are not more careful than to bring forth such things as so evidently do cast a Line of Reflection on him and them the Espousers of that Cause which we may take to be his and that on sufficient ground as from the Fourth Part of the Christian-Quaker may appear and not the Cause of Truth Especially when to reflect on such as are not guilty thereof as we take John Story and John Wilkinson to be not only for that no proof hath appeared to the contrary but also from their frequent Testimonies of their Innocency therein We now come to say something in relation to the aforesaid Position as it relates to Judging the Merit of the Cause without a Hearing The reasonableness of the said Position plainly appears from the Evidence of the Light within which teacheth us to do to others as we would be done by And doubtless should any man accuse Jasper Batt one of these that Judged John Story and John Wilkinson without Hearing them speak for themselves that he went abroad Preaching thereby occasioning sometimes Twenty Pound Fines sometimes Forty Pound Fines to be imposed on the Hearers and encouraging them to be Valiant for the Truth and to offer up all whilst His Estate was well secured out of the Persecutors Reach or at least nothing to be found of his own to pay such his Fines he would think John Story very ill imployed to have a hand in giving forth a Publick Testimony against him to be Read in all the Monthly and Quarterly Meetings in England before he had either Spoken or Written to him to know what he could Say for himself that he might have Opportunity to hush it up by writing a Paper of Condemnation if so be he were Guilty We cannot believe that Jasper Batt hath not done as bad as this in Signing with the Sixty Six at Ellis Hooks his Chamber And if the Case stated in his Name be not groundless 't is then notoriously wicked but of that Friends in Sommerset-shire are able to speak more certainly than we for we are not willing to Accuse on Report We now are sensible that the said Jasper Batt and his Three Companions having assumed the place of Judges will not think our Argument deducible from the Light within sufficient to evidence their Ignorance and Weakness no more than if they were Four Blind Priests who neglecting the Heavenly Gift in themselves may seek a Justification of their Priestly Jurisdiction from the Scriptures without And therefore we think it needful to observe somewhat from the Scriptures of Truth in relation to the Matter in hand John 5.22 't is said For the Father judgeth no Man but committeth all Judgment to the Son Now let us consider what the Son saith Verse the 30th of the same Chapter Christ the Son saith I can of my Self do nothing as I Hear I Judge and my Judgment is Just because I seek not mine own Will We may now query Whether God hath given unto Jasper Batt and the Rest who have Iudged without a Hearing a greater and larger Commission as Judges than to Christ who informs us That as he Heard he Judged And Whether amongst the Jews more Justice was not offered to Christ when in his Favour 't was said by Nicodemus John 7.31 Doth our Law Judge any Man before it hear him Besides we find Christ exhorting his Disciples Math. 7.1 Judge not that ye be not Judged Rom. 14.10 But Why dost thou Judge thy Brother Why dost thou set at Nought thy Brother Had these Scriptures been rightly applyed we firmly believe Jasper Batt and others would not have been found Judging and setting at Nought two such Antient and Honourable Labourers in the Gospel as John Wilkinson and John Story have approved themselves to be But perhaps Jasper Batt may tell us That we are Unlearned and do wrest the Scriptures and that Christ and his Apostles did not mean but that such Men as he might Judge such Men as John Story and John Wilkinson are without a Hearing And perhaps as a Reason may thus say Though the Lord was pleased to send them forth Commissionating them to Publish the Gospel of Christ and that in that Service they have been made Instruments to gather many into the Knowledge and Life of Christianity Yet they are not now subject to George Fox his Orders and what he hath given forth in the Motion of the Spirit of God If this Objection contains the Sense of Jasper Batt with relation to a Submission to G. F. then if Jasper Batt can be proved one that is Disobedient unto what G. F. hath given forth we hope Jasper Batt will honestly own his Condemnation and give forth a Paper thereof against himself to go as far as his Offence hath been known which doubtless is through the whole Nation for that the Judgment against or Excommunication of John Story and John Wilkinson hath been directed to be read in Monethly Quarterly and other Mens-Meetings That now which we have to offer as convincing to Jasper Batt in this Case and not only him but to as many of the rest of the Sixty-Six Subscribers as are at Unity with G. F. is what G. F. hath given forth in a Paper directed to Friends which is on this wise Friends TO you All this is the Word of the Lord take heed of Judging one another and Iudge not one another I command you in the Presence of the Lord. This is the Word of the Lord to you neither lay open one anothers Weakness and Nakedness behind one anothers backs for thou that dost so art one of Ham's Family which is under the Curse but every one of you with the Light of Christ with which you are to see your selves with it every one to Judge Self And in another place of the said paper
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
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus