't is much doubted that some Ignorant People have concluded that frequenting those Meetings is an Evidence that they are Heirs of Life and Salvation Observe He is now upon his doubts Reflecting by way of Inference upon he knows not whom among us and what is this but to render some Men or Women or both among Friends both Silly and Ridiculous as taking up such an Ignorant Conclusion as that their frequenting those Meetings were Evidence that they are Heirs of Life and Salvation which consists in the Power of Christ What Silly and Tedious Work has he made from his Doubts false Jealousies and Prejudice Disaffect XIX W. R. 1st part pag. 42. That the meaning of this Exhortation frequently uttered Have an Eye to the Brethren is chiefly meant with respect to that i. e. General Meeting this we take to be both Limitation and a Design of Imposition Observe This we take to be a Dark and Causless Reflection Whom doth he accuse with this frequent Exhortation and Design of Imposition We deny any such Design Disaffect XX. W. R. 1st part p. 46. And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claim a Power to Rule over other some if not all the rest and give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty Observe This still we deem a Dark and Implicit way of smiting and may be construed to extend farther than can be proved and that to the Reproach of such Directions Orders c. as are really necessary and convenient we own no such a Claim of a Power to Rule OVER Christs Members or over their Consciences what Gospel-Power we have 't is given us not claimed by us as he imagins besides W. R. confesseth pag. 8. That 't is taken for granted that the Authority of all those Meetings ought to be the Power of God then we say this Power gives forth no Sentences Directions or Orders in the Church of Christ but such as the Light will give his Members a Sight and Sence of as to their true Use and Service as they wait in it By Church-Government we understand the Government of Christ in his Church who hath his Ministers Servants and Instruments therein as he alwayes had in his Church when gathered into visible Order and Society W. R. 1st part pag. 46 47. We think it necessary to quote those Scriptures from whence so far as ever we understood the most pertinent Arguments might be produced to prove Church-Government Mat. 18. 15 16 17. we find Christ thus saying Moreover if thy Brother shall Trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man Verily I say unto you whatsoever ye shall Bind in Earth shall be Bound in Heaven Compare this Scripture touching the Trespass of one Brother against another with what Paul writes 1 Cor. 6. 1 2 4. Dare any of you having a matter against another go to Law before the Unjust Do ye not know that the Saints shall judge the World If then ye have Judgment of things pertaining to this Life set them to judge who are leaft esteemed in the Church We REASONABLY conclude that the words of Christ and of the Apostle ONLY hinted at either PERSONAL Offences or Differences touching worldly Matters and that therein the Duty of the Church was only to Exhort to submit to their Counsel which if they did not they might justly be esteemed as Heathen men but this is nothing to the Purpose of those who have approved a Plea for such a Church-Government as claims a Power of deciding matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no less tendency than to claim Power over our Properties as well as Consciences Observe In these Passages we judge our adversary has writ very Confusedly Contradictorily for 1st he grants from the words of Christ and the Apostle that the Church ought to be heard to judge in Personal Offences and Differences in Worldly Matters yea that therein the Duty of the Church was to Exhort to submit to their Counsel Query What Counsel if not tending to decide the Difference But 2dly he undoes that again in opposing the Churches Power of deciding matters relating to Conscience and outward things also on occasion of Differences raised touching Worldly Estate as tending to claim a Power over Properties as well as Consciences which is not only Contradictory but unjustly deduced for in that the Church is to be heard even in Personal Offences or Differences and to Exhort to a Submission touching Worldly Matters as he grants and in those matters the least esteemed in the Church have power to judge This is not to claim a power over the Properties of others as he very unjustly chargeth but by a right Judgment to compose the Differences and set them to Rights each man in his own that they may not wrong one another in their Properties nor go to Law with each other But whereas W. R. would bind up the words of Christ and the Apostle as ONLY hinting at Personal Differences touching Worldly Matters we find him again Inconsistent with himself in his 3d part pag. 36. on the words of Christ Mat. 18. 15 16 17. in these words viz. W. R. Perhaps some may object thus This relates not to outward Affairs but to Offences that are of a Spiritual Nature In Answer it may be said as to that the Scripture is wholly silent and therefore EVERY CASE wherein one Brother may Trespass against another may according to RIGHT REASON be comprehended in it Thus far W. R. Hence observe his Inconsistence is plain 1st on pretence of a Reasonable Conclusion he Limits the words of Christ and the Apostle and so the Church's Power therein to judge and counsel in that case only to Differences touching Worldly Matters 2dly He grants that Every Case wherein one Brother may trespass against another may be comprehended in it that is in what Christ saith Mat. 18. 17. and that according to Right Reason which Every Case may therefore include Cases relating to Conscience or Offences of a Spiritual Nature as well as those about Worldly Concerns Outward Properties c. Those that are Spiritual have Power from Christ to judge also concerning a Mistaken and Offending Conscience and a Wrong Spirit without Usurpation And 't is no difficult matter for the least Child of Light to give a right and absolute Judgment in the case of our Adversaries conscience
And 5th part pag. 75. on Gal. 5. 2. 4. 9 10 11. to the same purpose he saith Yet this did not at that time condemn that CHRISTIAN-LIBERTY and Forbearance which the Apostle before approved in and with respect unto such as made Conscience of Circumcision and the Observing of Days before they had so received the Spirit as to be led out of it that is many of the Believing Jews whom he saith the Apostles did not condemn the same in until by Faith they saw beyond it 3d part pag. 81. Observe Here it is evident what kind of Liberty this Person would Introduce an Indulgence of under the Notion and Title of Christian-Liberty but his Mistake in this matter appears very great for he takes that to be Christian-Liberty which was no other in it self than a Legal Bondage or Servitude as Circumcision was with the Legal Observation of days which were not only Shadows and meer Types abolished by Christ and nayled to his Cross as inconsistent with that Evangelical Dispensation the Apostles and Primitive Christians were in but also counted a Yoke and Bondage Acts 15. 10. Gal. 5. cap. and not a Christian-Liberty their Testimony was absolute for Christ's abolishing and ending these Types and Shadows under the Law but Christ did not abolish Christian-Liberty nor did the Apostles forbear their absolute Testimony to Christ as the End of the Law because many of the Jews did not see the end of things abolished nor yet did they tell them that they were in a Christian-Liberty in the Practice of Circumcision or those things abolisht but that the Vail was over their Hearts that they did not see to the End of things abolished We grant there was a Christian-forbearance towards the weakness of believing Jews in Circumcision c. but not a Christian-Liberty declared in the Practice thereof Our Opposer has greatly erred in this point and extended his Liberty too far in this and many other matters and not only so but hath manifestly Contradicted himself having in his first part pag. 73. confessed That the Labour of the Apostles of Christ in the Primitive dayes was to draw the outward Jew off from the Observation of these Ordinances which were established by the Appointment of God himself having exalted instead thereof the Word nigh in the Heart and the Law written therein See now how inconsistent this Mans Work is surely the Apostles did not Labour to draw them off from a Christian-Liberty nor the Exercises thereof and did not the Apostles witness to the Inward Circumcision of the Heart by the Spirit as well as the Jew inward and Law inward This man who is thâ—s Discomposed in his Work should not have meddled so much with points of Divinity which he appears so little skilful in he Dreams so much of Liberty that he is greatly bewildered in the Mannagement of it and what is the Tendence of his Work but to Invalidate the Christian Authority Care and Oversight that God has set up in his Church and People among us The Case further Explained But to take W. R's Notion of Christian-Liberty in the best and most Charitable Sence of his Intention viz. not to judge one another about the outward Circumstances of Discipline nor urge them with Severity on Rom. 14. 1 2 3 4. Him that is weak in the Faith receive but not to doubtfull Disputations One man believeth that he may eat all things another who is weak eateth Herbs let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him And Vers. 5. One Man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own Mind We do testifie in the Name of the Lord Jesus Christ that where this is really the case of any one weak in the Faith who is under some private Scruple or Dissatisfaction of Conscience yet peaceably minded and having his Faith to himself there ought to be Christian Tenderness and Forbearance towards such and no urging with Severity for too much of that we mean of Severity or Zeal without true Knowledge or Wisdom from God may possibly discourage the weak drive and scatter from Truth into Prejudice and make some Desperate Hard and Careless but tender Perswasion and Instruction towards such is needfull and far be it from us to be Severe in such Cases the Lord Jesus Christ hath taught and daily teacheth his Servants how to bear the Burden of the Weak Ones and their Weakness and Infirmities to help them and not drive them out for a Private Difference in Opinion or Judgment in one that 's peaceable though but Weak may be better born than Publick Opposition and Contention in the Church But where Persons may differ only in Judgment in some outward Thing or Circumstance from the Society they belong to and yet will be Contentious Strive with Oppose and Disturb their Brethren or the Meetings they belong to and seek to make Parties raise Annimosities sow Discord and Strife cause Divisions and Seperations Whisper Murmur Backbite and Complain against their Brethren who are Unanimous and Conscientious towards God in what they believe is Convenient and good Order the Opposers Imagining themselves to be stronger and wiser than all the rest not being content to be quiet nor to demean themselves peaceable under their differing Opinions this is not Tender Brotherly nor Sociable but to be avoided and they marked Mark them that cause Divisions and Offences and avoid them If any Man lust to be Contentious we have no such Custom in the Church of Christ. There can be no Unity in orderly proceedings in the Church without Love Concord there can be no true Society held without Agreement Due Order and Method Be of One Mind be of One Judgment be of One Accord do all things without Murmuring and Disputings let nothing be done through Strife or Vain Glory whosoever would appear to be Elders and Overseers in the Church and be at Variance and do not accord with faithfull Brethren in publick wholsome Counsel and Advice to the Younger sort nor to agree in due Methods and orderly Proceedings these are Wrong this their way tends to distract those that are weak in the Faith who should be helped by good and Unanimous Counsel and Advice Those that mind not Peace nor Unity Concord with their Brethren in due and orderly Proceedings are not fit to advise others they had better keep at Home than disturb Meetings and confound the Weak 't is a shame for such to undertake the Place or Office of Elders Overseers and Counsellors of others who are neither Sound nor Unanimous in Judgment and Advice themselves with them who are for Peace and good Order and to prevent Reproach and Scandal but are ready to let Loose Youth and let up a Spirit of false and fleshly Liberty under pretence of Conscience For Instance set Case two Young Persons about to
shall suffice viz. the form of proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians By which you may see what a narrow compass his great noise of Innovations outward Order in Discipline is brought to he should have made his Book wholly on this subject about the form of proceedings in Marriages among us and not have made such a great impertinent blunder upon general Scandalous Charges to no purpose and then it would have appeared whether he could have disapproved our proceedings therein or not or prove them inconsistent with those Righteous Ends that he himself has granted 2dly In his Preface he only mentions outward Forms relating to Marriages Relief of the Poor c. About which he saith a great part of the Contention seems to be and yet he is the hotest Maintainer of the Contention 3dly And though in some Circumstances every thing be not specified in the Scriptures yet whether there is any part of Church-Discipline practised among us that does not tend to answer the Apostolick Doctrine in respect to Good Order a Holy Conversation a Heavenly Society and things that are Honest Just Reasonable and of good Report What Form or Discipline do we practise that is unsuitable to these Righteous Ends We affirm that his crying out Impositions Innovations Form of Church-Government Orders Prescriptions c. in general is no answer nor any proof of his Charge of Apostate and Innovator against us let him either specifie the particulars thereof that he condemns us for as Apostates and that we practise as Church-Discipline or else forever be ashamed of such Impertinency and Scandalous charging the Meetings of the People of God called Quakers which are concerned in and about those Outward Affairs and Christian Services for which they were intended as Charitable Duties inspecting Marriages taking care that Truth be not Scandalized c. which he hath confessed and the Service of such our Meetings being to answer those Righteous and Good Ends. As also to the same purpose in reference to Friends care about Printing in these Words viz. Third part pag. 31. I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in publick under the Name of any who make Profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick view I should be glad of the opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt Hence it appears that this Man would seem to be for Order and Society with such Brethren as he has a good esteem of and to be so conformable and submissive as to have their Counsel and Approbation of what he brings to publick view granting it necessary for the Members of the Church of Christ to take care that nothing Scandalous to Truth come forth in publick which is one main end of our Meeting in London so much struck at and vilified by him But who those Brethren are with whom he accounts the Word of Wisdom and Knowledge dwells and before whom he would lay what he would bring to publick view for their Care and Approbation he tells us not but we may easily guess by his high Characters of Ancient and Honourable Friends Labourers in the Gospel c. And whether they did see and approve of this confused scandalous Book of his or not is best known to themselves either they did or they did not if they did then by his own Inference they are entituled to the matters contained in it if neither of them did see and approve of it then that omission contradicts his own pretence it not being probable that he can justly plead he wanted opportunity to lay it before any of his honourable Brethren in two or three Years time Third part pag. 82. There is great need for every one to watch against a Censorious judging Spirit lest whilst they are judging their Brethren they themselves become cast-awayes p. 83. It behoves every one diligently to watch that we judge not one another by reason of these differing Exercises c. Observe how well this man can Counsel others but how contrary thereto he acts himself in giving forth such a censorious judging Book as he has done tending to render many Innocent Persons and People Apostates and Innovators wherein he is far more loud in his Charge and Exclamation than in his Proof or Instances of that Apostacy or those Innovations But if he could prove such Innovations or New matters in Discipline or differing Exercises therein as he would Insinuate which yet is not granted him then by his own rule he ought not to have brought forth his Censorious Book but rather have watched and studied to be quiet Pag. 80. I would not be understood to judge Apostles or Elders when they shall find freedom from the Lord being met together for giving forth any thing by way of Recommendation to the Consciences of their Brethren Answ. We know nothing given forth as Duty to God or Man to be practised among us by Apostles or Elders but what is in Truth intended at least to be recommended to the Consciences and hath an Answer and Reception in the Consciences of Friends in Truth what we write or preach on behalf of Truth and true Religion is recommended by Divine Authority and Evidence in the Apostles sence by the Manifestation of Truth commending our selves to every mans Conscience in the sight of God and this may be either by good Exhortation Counsel Admonition Reproof Judgment Testimony Warning Charge Command c. all which the holy Apostles used But it appears our Opposer has another sence of Recommendation as leaving matters more indifferent and loose by way of doubtful Proposition as on these or the like Terms viz. You are not Bound to submit whether you see it your Duty or not And whereas this Person is frequently judging our Friends for Imposition Innovation c. We would be understood that those things commended among us as necessary for good Order and Holiness of Conversation are not recommended doubtfully or upon meer Supposition nor as Matters of Indifferency to be Practised or Rejected but in Faith and full Assurance as answering God's Witness and Truth in the Consciences and that such will meet with a tender Reception and not Opposition in all tender and upright Hearts Disaffect XLIV Third part pag. 83. Amongst the Primitive Believers there were such as practised Circumcision some made Conscience of keeping a Day and some that abstained from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so Exercised as that they were not to be judging one another about these things and that we find not that these Differing Exercises in a CHRISTIAN Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body
That such a one is a dark separate Spirit which cannot be evidenced either by Doctrine or Conversation as if the Tree were not now to be known by its Fruits as in days past Had they not entertained unrighteous Jealousie we are perswaded they would not have testified against such as have approved themselves unto us no other than faithful Ministers of Christ sound in Doctrine and as blameless In Conversation as any Friends Compared with part 5. p. 91. That Rule which God Almighty as by a finger from Heaven hath laid down viz. BY THEIR FRUITS YE SHAL KNOW THEM Qu. Whether then sound Doctrine and blameless Conversations be not such Fruits Marks and Tokens whereby Persons may be known to be good Trees Members and Followers of Christ Jesus But W. R's Contradiction appears both wayes as in what follows also partly relating to the Contradictions before Preface p. 10. Insisting on Judging by Outward Fruits viz. If living well and holding forth nothing but sound Doctrine shall not be brought to the Measuring Line of Christ what Defence can there be aganst a Slanderous tongue Part 3. pag. 83. I therefore do reasonably conclude that the Infallible Mark whereby any Member of the Body is known to be in true Unity with the Body doth NOT consist in Profession and Belief of certain Principles and Doctrines and Practices DEPENDING THEREON which comprehends both well living holding forth nothing but sound Doctrine BUT in the Circumcision of the Heart and an answer of a good Conscience towards God p. 84. The most Infallible Mark and Token then of a Member in the true Unity of the Body of Christ is an inward Invisible Mark that cannot be stampt on any but by the Impression of Gods Power on the Heart Qu. Are not his Contradictions various and manifold One while no outward Marks and Tokens do Infallibly manifest the Members of the true Church Another while Living well and holding forth nothing but sound Doctrine shall be brought to the measuring Line of Christ i. e. ye shall know them by their Fruits another while the infallible Mark to know a Member of the Body in true Unity is an invisible Mark Stampt on the Heart by the Impression of God's Power 't is the inward Circumcision of the Heart and answer of a good Conscience it doth not consist in Profession and Belief of certain Principles and Doctrines no nor in any outward Marks and Practices THEREON DEPENDING especially if by no outward Marks or Tokens Christ's Members be to be known One while the Infallible Mark is Outward another while 't is Inward Again 't is Outward in sound Doctrine and Practices Again 't is NOT Outward but Inward One while 't is Visible Another while 't is Invisible Whereas there are really good Fruits both Inward and Outward Visible and Invisible proceeding from the true and holy Root of Life all manifest in the Light for be sure bad Fruits come from a bad Root and Spirit But to take the matter in W. R. his last sence viz. The most Infallible Mark and Token of a Member in the true Unity is an Invisible Mark And this grants an inward and Invisible Evidence from the Spirit of Christ and so a certain Sence and Judgment of Members in the true Unity and Members out of it beyond all outward Evidence Marks or Tokens and this Inward Sence and Judgment extends even to Mens Spirits certainly to discover whether they are right or wrong in true Unity or not in it And yet in giving any publick Judgment upon Persons as being in a Wrong Dividing Spirit there ought to be outward apparent Evidence Mark them which cause Divisions and Offences contrary to the Gospel and avoid them Those Divisions and Offences are somewhere evident though they be not Drunkards nor openly Gross or Scandalous in Conversation yet if they cause Division Schisms and Rent in the Church this may be easily evidenced and is to be condemned and we know of none judged among us on this account without some real Evidence of matter of Fact of this kind if any are we allow it not Part 1. pag. 7. Some Persons Uncertain in Number and Qualifications do take upon them to call themselves a General Meeting Pag. 16. Mens Meetings have MOST usually CONSISTED of Men Uncertain as to Qualifications c. may assume a Power over Consciences under the Notion of the Church of Christ. Pag. 12. We dare not conclude that none in those Meetings were Members of the Church Part 3. pag. 39. Where two or three are gathered together in Christ's Name there is the Church of Christ. Note If some of those Meetings be Members of the Church or gathered in Christs Name and so his Church then such are certainly Qualified they CONSIST not of men uncertain Part 1. p. 11. That one Man G. F. advising friends to hold such Meetings Monethly and Quarterly But for our parts we understood not at that Day that it was DESIGNED by him or any else that those Meetings should not only be accounted the CHURCH but also such as professed the Truth ought to believe * as his Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness Part 4. pag. 37. J. W. and J. S. do testifie thus viz. On the whole matter in the Fear and Presence of the Almighty God we declare That as we do APPROVE of Monethly and Quarterly Meetings for the necessary service of the truth so we further say that as these or any other Meetings of Friends in Truth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at UNITY with our Brethren in the Services thereof Part 3. pag. 74. * I confess the true Church is in the true Faith and every Member thereof is in some measure at least of the same faith that all the Elect of God are of So that it may in truth be said every Member of the Church doth in some measure believe as the rest of the Members do Note Qu. 1st Wherein have those Meetings declined the Service of Truth 2dly Then why not to be accounted the Church if two or three gathered in Christ's Name be the Church 3dly How comes W. R. to UNCHURCH them and yet they approved by his Friends 4thly How can every Member be in the same Faith if they believe not as the same Church doth Part 1. p. 12. 'T is now our concern to declare that whosoever hath or shall testifie that all those Meetings as usually held viz. Monethly and Quarterly were the Church of Christ hath and will appear to be such as know not whereof they affirm Part 3. pag. 78. The word Church is mostly used in Scriptures with respect to perticular Congregations or Assemblies Pag. 79. Where two or three are gathered together in Christs Name there is the Church of Christ Mat. 18. 19 20. Qu. Whether W. R. can prove that