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
so also in this is mistaken if he meanes that Circumstances of Times and places are the Ground of Christian forbearance which is manifest from what the Apostle saith Rom. 14.3 4. Let not him that eateth despise him that eateth not and let not him that eateth not Jadge him that eateth Who art thou that Judgest another man's Servant To his own Master he standeth or falleth which evidently shews that in as much as every one must answer for himself 't is fit every one should believe for himself and so practise without being imposed upon by others And this is the Ground of all Christian Forbearance and not Circumstances of Times and Places And though Page 65. R. B. saith That is accounted a doctrine of Devils which in another respect was Christian forbearance which I take him to assert from his observation on 1 Cor. 8. throughout and 1 Tim. 4.1 2 3. The latter Scripture tells us That commanding to abstain from Meats is a Doctrine of Devils that to the Corinths saith If Meats make my Brother to offend I will eat no flesh while the World standeth This doth not in any wise shew that a Command to abstain from Meats was at any time or in any respect Justifiable for if he would have this Assertion pass for Truth he ought to have proved not only that a Command to abstain from flesh was a Doctrine of Devils which that to Tymothy doth but also that such a Command was once Christian Forbearance but nothing of this latter appears nor yet can be proved from the Scriptures of Truth And as to the case of Circumcision R. B. saith 'T was permitted to the Jewes for a time To this I say we find that many of the believing Jewes were not come from under it and that those Jewes who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had power to permit or not permit such a practice in the Church did approve of it in any of the Jewes or condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other 't was not in their Power to be a Bond on any to forbear who through Faith were not first lead therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Christ shall profit you nothing and Gal. 4.9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggerly Eliments Ye observed Daies and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Couscience of Circumcision and the Observing Daies for it plainly appears he spoke to a People who were redeemed out of those Beggerly Eliments and were come past those Rudiments which is evident by these his words how turn ye again And so he might well exhort such neither to Circumcise nor yet be in the Observation of Daies for that God doth not usually lead into those things which he hath led out of and this might well consist with the Truth even at such a time and season when others thorough a Conscientious Scruple might in a plea for both with respect to themselves be uncondemned These things considered and that also we find the Apostle exhorting the Churches not to be Judging one another with respect to things relating to Conscience there is great need for every one to watch against a Censorious Judging Spirit lest whilest any are Judging their Brethren they themselves become Castawayes Having in some Measure cleared my Conscience I have this further to add That 't is a blessed thing for Brethren to dwell together in Love and Unity yet this Love and Unity ought to consist in the Truth else the blessing is not I doubt not but there are many who are ready to conclude That an Universal Unity ought to be establish't in the Churches by the Assistance of outward Instruments that as we are Members of one Body so we may not only be one in Faith one in Doctrine but also one in Practice with relation to Discipline Order and Outward Formes of Government My soul should rejoyce to see that Day wherein we might all be so led by the appearance of Christ's Spirit in us under his Government which ought to be exalted over all as that this Oneness might thereby be witnessed amongst all the Families of Gods People at this Day But since it is so with the Church of God at this day as it was with the Church in the Primitive Dayes viz. that there are diversityes of Administrations and diversityes of Gifts Operations in the Body and yet thorough the same Spirit it behoves every one diligently to watch that we Judge not one another by reason of these differing exercises as if these things consisted not with the Unity of the Body And since also it is so that amongst the primitive Believers there were such as practiced Circumcision some made Conscience of keeping a Day and some that Absteyn'd 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 I therefere 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 nor yet in Obedience to the Measures of others but in the Circumcision of the heart and an Answer of a good Conscience towards God and that every Member keeps his own order Office and Place in the Body thorough his Obedience to the Measure and Gift of Grace in himself which he hath received from God to Profit withal The most infallible mark and token then of a Member in the true Unity with 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 and therefore is it that the outward endeavours of all such Christian Professors as have been and are in the Apostacy instead of attaining to an Heavenly Union in the Spirit have at most but arrived to an Outward Unity consisting in their Outward Conformities and Uniformities according to the Commands Traditions Decrees or Examples of Men. When in Ages and Generations past the Apostacy first entred as a Flood I am perswaded that all who have known the Truth and have had the Consideration and true Sense thereof upon their Spirits do conclude that the Cause thereof
every Memis to wait in that Measure of the Spirit which he hath received to feel the Goings forth of the Spirit in him that teacheth and governeth and so to subject not to Man but to the Lord to receive from the Lord to Obey the Lord. Not to know any Minister according to the Flesh but to receive and submit to what comes from the Spirit in the Spirit Not to know Paul or Apollo or Cephas but the Spirit ministring in them Paul may Err Apollo may Err Peter may Err and did Err when he Compelled the Gentiles to live as the Jews Gal. 2.14 for which Paul withstood him to the Face Vers 11 and Barnabas also did Err Vers 13. but the Spirit cannot Err and he that keeps to the Measure of the Spirit in himself cannot let in any of their Errors if they should Err but is preserved for the least Measure of the Spirit is true and gives true Judgment but he that receiveth never so great a Measure of the Spirit yet if he keep not Low therein but lifteth up himself because thereof above his Brethren may easily Err himself and draw aside others into his Errour Secondly Care must be had that the Conscience be kept tender that nothing be received but according to the Light in the Conscience the Conscience is the seat of Faith and if it be not kept close to the Light which God Lighteth there Faith is soon made shipwrack of Christianity is begun in the Spirit which keepeth out the Fleshly Part with all its fleshly Wisdom and Reasonings about Spiritual things and as the begining is in the anointing so must the Progress be As the Spirit begins in the Conscience by convincing that by perswading that by setting up his Light there and leading the soul by that Light so that Light must still be eyed and according to its growth and manifestation in the Conscience so must the Soul stand still or go on The great error of the Ages of the Apostacy hath been to set up an Outward Order and Unformity and to make Mens Consciences bend thereto either by Arguments of Wisdom or by Force but the Property of the true Church Government is to leave the Conscience to its full liberty in the Lord to preserve it single and entire for the Lord to exercise and to seek Unity in the Light and in the Spirit walking Sweetly and harmoniously together in the midst of Different Practices yea and he that hath Faith and can see beyond another yet can have it to him-self and not disturb his Brother with it but can descend and walk with him according to his measure And if his Brother have any heavy Burthen upon him he can lend him his Shoulder and bear part of his burthen with him Oh how sweet and lovely is it to see Brethren dwell together in Unity to see the true Image of God raised in Persons and they knowing and Loving one another in that Image and bearing with one another through Love and helping one another under their Temptations and Distresses of Spirit which every one must expect to meet with If thou art a Christian in Deed and in Truth preserve thy Conscience pure and tender towards God do not defile it with such Religious Practices Duties Ordinances c. as thou dost not feel the Spirit leading thee into for all such are Idols and exceedingly polute thee And be tender also of thy Brothers Conscience and be not an Instrument to draw him unto any thing which the Lord leads him not into but rejoyce if thou find him in Simplicity of Heart startling at any thing for if he abide here faithful his Guide will in due season appear to him and clear up his way before him but if he be too hasty he may follow a Wrong Guide and that Guide will never lead him aright towards the Kingdom but entangle him further and further from it Oh how many have run a Whoring from the Lord how many have first lost the Guidance of his Spirit and then drowned their Life in Religions Performances How many have Drunk of the Cup of Fornication from the Life at the Hands of the Fleshly Wisdom How many have filled their Spirit with New-Testament Idols and Images How many have even hardened their Hearts and Consciences by following the Doctrines of Men their imaginary Meanings of Scriptures and the imaginations and Dreams of their own Hearts Is it not time for men at length to turn back towards the Lord to wait for the Visitation and Light of his Spirit from whom they have gone a Whoring and whom in all these things they have grieved And if ever any feel and enjoy the Guidance of God's Spirit their Conscience must be kept tender to it and ready to hear and follow his voice who speaks in Spirit to that which is born of him which infallibly knowes his Voice and being kept clear cannot doubt Concerning it My Sheep hear my voyce saith Christ they know it and the voice of the strange Spirit they know not so as to follow it but turn from it both in themselves and others But that which is not the Sheep but hath only got the Sheeps Cloathing cryes out How shall we know the Voice of the Spirit we may be deceived Nay that which is born of God that which is the Elect of God cannot be deceived Wait therefore for the Birth of the Spirit to which the Spirit is given for a Guide who infallibly guides it out of Deceit All Deceivers are out of this Birth out of this Spirit perhaps in some Birth or other framed from the Letter and living in the Imitation of some Practices and Ordinances from the Letter under which Cover they lie in wait to deceive but Strangers to the Life and Power and to that Wisdom which begets and bears to God Thus the Jews Erred and deceived their Proselites before the coming of Christ Thus the Christians in Name have generally Erred all along the Apostacy and indeed for the Generality have not been true Christians but only a persecuted Remnant amongst them whose Life hath been nourished and preserved not by Doctrines and Observations which they have been taught by the Precepts of Men nor by the Knowledge which they themselves have gathered but by a little Bread dayly handed to them from the Father of Mercies out of the Wilderness that was the thing which nourished their Souls up to God though many of them knew not distinctly what it was that nourished them nor how they came by it Object But is not Vniformity lovely and doth not the Apostle exhort Christians to be of one Mind and were it not a sweet thing if we were all of one Heart and one Way Answer Yea Vniformity is very lovely and to be desired and waited for as the Spirit of the Lord which is one leads and draws into one But for the Fleshly Part the Wise Reasoning Part of Man by fleshly Ways and Means to strive to bring
us an Answer by the bearer hereof who comes on purpose to bring this and to receive an Answer from thee We are Thy Friends Thomas Gouldney William Ford. William Rogers As before is hinted no Answer is yet come which is ground of Jealousie that G. F. is Author of the said abusive Letter To conclude My Desire now is That every thing herein Treated of may be weighed in the Ballance of the Sanctuary and then I doubt not but that it will appear unto every Understanding Impartial Reader that George For hath been acted by an Erroneous Spirit and been Guilty of many Things reproachful to the Truth for which he ought to Humble himself if peradventure he may be made Partaker of the Mercies of the Lord and then no question but God's peculiar People will have a Sense thereof But until he appear Humbled through That Repentance that 's never to be Repented of his State and Condition is to be lamented of And though 't is not in the Power of any Mortal Man or any Assembly of Men on Earth whatsoever to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God unto whom through the Obedience of Faith in Christ is given an Earnest of the Great Salvation Yet if any one so outwardly pretending hath acted Erroneously and hath concerned himself Against his Brother at so large a rate as cannot be vindicated unless that Rule which Almighty God as by a Finger from Heaven through his Son Christ Jesus hath laid down viz. By their Fruits ye shall know them be to be esteemed as voyd 't is most just and reasonable to declare That such an one hath cutt him off from being a Member of the Body of Christ by departing from the Rock Christ on which Preservation and Help is laid On this Score I am now concerned in my Conscience thus to declare and conclude That for sometimes past G. F. hath stood in a state of Separation from many of the Lord's People May the God of Heaven give him a true Sight and Sense thereof unto Repentance that so before his Body be turned to Dust from whence it came he may be restored into Fellowship with them again saith my Soul Bristol 1 st Day of the 8 th Moneth 1680. William Rogers THE END AN INDEX Of some of the Chief Matters Treated on A APostacy A Discovery of several things which may be justly termed the Fruits of Apostacy and Innovation and in particular that Iohn Wilkinson and Iohn Story have been Judged and Condemned by Persons that have not heard them speak for themselves as doth appear in an Answer given by Thomas Gouldeny William Forde and William Rogers to a Paper subscribed by Charles Marshall and Sixty-Five more dated at Ellis Hooks his Chamber London the 12 th of the 4 th Month 1677. 2 d. Part p. 72 to 84. Apostolick-Order of the Church of Christ Robert Barclay asserts is Establish't amongst the People called Quakers and by the Scope of his Book of Government his Meaning is with respect to Outward Orders his Sense therein disproved 3 d. Part p. 23 to 33. Authority of the Church in Robert Barclay's Sense 3 d. Part p. 54. The Apostles assumed not Authority to give a Decisive Judgment in a Religious Conscientious Case without being chosen by the Parties differing and then they gave their Judgment according to the Faith both of Jew and Gentile unto whom it did relate 3 d. Part p. 65 66. See Church-Government B BAptisme of Water was the Ministration of Iohn not to continue to the End of the World 2 d. Part p. 45 to 50. The One Baptisme spoken of by Paul was the Baptisme of the Spirit 2 d. Part p. 50. Believers in Robert Barclay's Sense are bound by the positive Sentence and Decision of the Church in Matters of Conscience 3 d. Part p. 54. His Sense and Reasons examined and refuted 3 d. Part p. 54 to 61. Believers in opposite Practices and yet the Christian-Bond of their Fellowship not broken 3 d. Part p. 56. See Isaac Penington's Testimony touching that Authority which Christ excluded out of his Church 3 d. Part p. 89 to 98. This Sentence viz. We must believe as the Church believes Published by one called a Quaker examined and the Truth cleared from such Constructions as may be erroneously imported from thence 3 d. Part p. 73 74. See 1 st Part p. 23 to 27. C CHarity An Objection grounded thereon in favour of our Opposers Answered shewing Fruits of Weakness Presumption Danger of going beyond ones Gift excluding Reason eyeing Man and Things without instead of our inward Teacher The Reason why the Word of Life becomes to some the Savour of Death 1 st Part p. 17 to 22. Charles Marshall a Subscriber with Thirty-Six more of an Unrighteous Paper on the hearing of a Debate between Robert Barclay and William Rogers 3 d. Part p. 128 129. Observations thereon manifesting their Error and Partiality 3 d. Part p. 137 to 140. Christ by his Spirit a Law-giver like unto Moses 3 d. Part p. 9 10. Church-Government Our Sense of our Opposers Meaning touching Church-Government our Denyal of that Meaning and that no just Pretence be under the Notion of Church-Government to claim a Power over Property and Conscience The Doctrine of Robert Barclay importing Power over Property and Conscience refuted and our Sense touching the Method of deciding Controversies laid down An Objection Answered whereby 't is plain that Acceptable Obedience carryes with it Conviction of Conscience and that Christ encouraged not his Disciples to be Rulers over each other 1 st Part p. 44 to 61. See the 3 d. Part p. 35 to 41. Divers Sentences cited out of Robert Barclay's Book of Government importing an Approbation of such a Form of Outward Church-Government by some of the People called Quakers over others so termed wherein they undertake to Teach Traditions Exercise an Authority to Ordain Appoint Command and Rule over others whose Duty in Robert Barclay's Sense 't is to submit and that there lyes an Obligation on such as are gathered to Reverence Honour and Obey such as are set over them 3 d. Part p. 44 45. The said Sentences examined and that which is taken to be his Sense on the Scriptures quoted demonstrated to be a Perversion and that the words Order Rule Command Govern Government Traditions c. will not in the Apostles Sense import an Obligation on any Christian Believer to act any thing relating to Faith or Discipline on a Religious Score whereof by the Grace of God or Light in the Conscience he is not perswaded to be his Duty 3 d. Part p. 46 to 52. Christian-Quaker What he standeth for 1 st Part p. 27 to 30. Command Who are deemed by our Opposers to have Power to Command Ordain and Appoint 1 st Part p. 6 7 8. See Church-Government Confidence The Qualifications of such as abound in Confidence without either Knowledge or Zeal 1 st Part p. 76.