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
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
of the Eternal God who was with the Father before the Foundation of the World was laid is become the Horn of their Salvation and hath brought Immortality to Light in them and revealed that Teacher that can never be moved into a corner and therefore these cannot depend any longer on the teachings of man nor yet on outward Canonical Articles Creeds Directories or Church-Faiths prescribed by man but on the teachings of Christ alone by his Light and Spiritual appearance in themselves to lead and guide unto the Father of life The sound of this Alarm as many can yet witness became a joyful sound to that soul which was hungring after the Lord though piercing as a Dart through the liver to the man of sin so that astonishment and amazement seemed to take hold on many whereby they became a By-word a Mock and a Taunt unto such whose dependencies were on their outward Teachers c. as aforesaid I say again Oh Friends let the Remembrance of this Day come before you and consider further what was the voice of the Eternal Power unto such who were struck with amazement after they believed the appearance of that power whereby they were so struck to be the appearance of the Power of God I well remember the voice was on this wise To your own To your own To your own Meaning thereby that they should turn in their minds to the Light of Christ in their consciences which was declared to be that teacher which could never be removed into a corner that so they might witness the fulfilling of that loud voice uttered by the Angel flying through the midst of Heaven Having the everlasting Gospel to preach unto them that dwell on the Earth c. Fear God and give glory to him for the Hour of his judgment is come and worship him that made Heaven and Earth c. For no doubt but the Spirit of the Lord revealed unto those first labourers in the Gospel that there was a pronenesse in the Sons and Daughters of Men to admire to depend upon and sometimes through an affectionate part or blind Zeal to worship such are were instruments to give forth outward Directories or Church-Faiths For we find that the Apostle tells us of worshipping Angels which are Messengers whom God hath sent by him that intrudes into things which he hath not seen therefore I am perswaded that the voice of Truth through them was not only thus viz. To your own which being observed leads into an independency upon others but also frequently on this wise We preach not our selves look not unto us In the Consideration of these things I cannot but cry aloud in the aforesaid words of the Angel that had the everlasting Gospel to Preach Fear God and give Glory to him And then no doubt but every such one that hath concerned himself to condemn his Brother on no better ground than from the example and prescription of another will come to see that therein he hath not kept to his own and so hath been led into a By and Erring Path. Oh Friends let therefore this cry pass through every heart To our Own To our Own To our Own That is to say to every one 's own measure of Christ's Light or Grace of God Received which the Apostle saith is sufficient with this secret breathing of Spirit unto the God of our lives that all may be thereto retired For if that Counsel might but take place it seems to me that there could then be no room for any to impose or press the observation of other mens Lines upon any which no doubt is one great occasion of the religious differences treated on and not only so but it would mould all who retain the name of Christianity into the very nature thereof and so consequently a reconciliation in the everlasting Truth might quickly ensue For if that Door be but once shut through which variance and disunion entred there may then arise a hope of cessation to such contention and strife as is out of the Truth but if not I may then say how can the effect cease whilst the cause remains I well Remember and many with me that whil'st friends kept to their Own and concerned not themselves to promote a zealous observation of other mens Lines made ready to their hands we then heard not of so much contention strife and debate both publick and private as of late years hath been but since the promotion thereof Confusion Disorder Emulation Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some when zealously contending for the Faith of Gods Elect and though these are of that number that prefer obedience to their own measures of Grace received before obedience to the measures of others yet other some there are who have endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others or at best through that one man G. F. before spoken of and that under the penalty of being accounted guilty of Corah's sin for scrupling to conform and thus the variance is like to continue unless the God of Heaven for his Names sake by the Arm of his own Power shall put a stop thereto And forasmuch as I could not but say in all seriousness of Spirit for the clearing of my conscience Let the remembrance of the dayes that are past come before you wherein the Servants of the living God sounded by his trumpet an Alarm to the Nations and that the Servant of the Lord Edward Burrough many years deceased is honourably spoken of by some if not by all of both parties of the People called Quakers at variance one that had the Trumpet of the Lord to sound and hath therewith sounded as a Son of thunder as well as of consolation many Alarm unto the Nations I shall conclude with the citation of a part of an Epistle written by him in the Year 1658. to the Friends of the City of London and so leave the consideration thereof to the Impartial Reader to savour whether according to the sense of his counsel we ought not to know the Spirit of God in our selves to be the ground of all our actions and if so then to practise from other mens Lines without an inward conviction by the Spirit in our selves can be no more accepted as indeed it is not than the offering of the halt and the blind for a Sacrifice under the first Covenant was Here follows the citation out of Edward Burrough's aforesaid Epistle YEa it is peace to the Soul and gladness to the Heart and refreshment to the Life to feel and witness the teaching of the Spirit of the Father leading into all Truth and preserving out of all transgressions wherefore I beseech you all let this be your whole desire and the full practice in your life and then shall the Countenance of the Lord shine upon you and his face shall make you glad if in all things you look unto
And that William Mead desired Nicholas Lucas that it might be intimated to me that now George Fox would give me a Meeting Which I did understand or at least suppose was urged as an Argument that I ought thereupon to forbear Printing which occasioned me immediately on receipt thereof to take care that my Mind might be communicated unto Nicholas Lucas of Hartford who thereupon as I am advised acquainted William Mead that their Desire meaning that I would give George Fox a Meeting was accepted by me provided that George Fox would give it under his Hand meaning thereby to meet me to which William Mead said he would speak to George Fox about it and afterwards the said William Mead told Nicholas Lucas he had spoke with G. F. and his Answer was He will not give it under his Hand nor write to me By which all impartial Readers may further Judge whether G. F. have any Inclination at all to give me a Meeting for the clearing of Matters laid to his Charge Nicholas Lucas I do hereby testify that which is contained in the Additional Post-script so far as relates to me and William Mead is Truth Bristol the 10th of November 1680. FOrasmuch as it hath of late been frequently discoursed amongst some of the People called Quakers That I intended to Print against Friends and not only so but such my reputed Intentions have been made use of as a Argument to render me Wicked and thereby to disaffect Simple-hearted well meaning Friends towards my self and other Friends in Truth 't is now become my further Concern to add these few Lines First Such Insinuators cannot be therein guilty of less than Injustice and Slander because it was not then known what would be printed by me Secondly They have had no ground to conjecture that my Intentions were to treat on any thing more than the Wayes and Means by which the said People once at Unity came to be divided together with some part of the Fruits of that Division and the Doctrines and Practices we stand for which if brought to Light so as that nothing but the Naked Truth might be publish't which ought to have been supposed until the contrary should have appeared the Question then needful to be answered is this Whether 't is matter of evil Fact in me to publish in Print an Historical Relation of the Truth as aforesaid and that for the clearing of my Conscience that the Sin of Disobedience may not lye at my Door The Answer in short is Nay To every impartial and unprejudiced Reader I doubt not but that the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise may give sufficient Satisfaction but lest the Ignorance and Blindness of any should be so great as not from thence to perceive the Righteousness of my present proceeding to Print or that the Partiality of any that do so should so abound as to Strengthen Evil Insinuations against me on that Account I have this to say That such as have been of Party against us concerned in the Publication hereof have been the First and frequent Promulgators by Declaration by Manuscript and by Printing That there have been Divisions amongst the aforesaid People As to a Publication thereof by Declaration I refer to what I have already written in the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise As to the Publication thereof by Manuscript I referr to the Fourth Part and in particular to the Title Page thereof to the Forty Four Articles of Accusation drawn up against John Wilkinson and John Story to the Paper subscribed by Charles Marshal and Sixty five more at Ellis Hooks his Chamber both mentioned in this Treatise to the Note in the said Paper these Words relating to John Story and John Wilkinson are viz. And we do hereby warn all to have a Care that they be not lifted up by reason of the Temptation and hurt that 's come upon these Men nor yet insult over them for that Spirit is not of God but rather let all watch in the Fear and Dread of Almighty God against that Spirit that they enter not into Temptation The aforesaid Words are cited to shew the Inconsistency of John Wilkinson and John Story their Opposers Actions with the aforesaid Advice For 't is well known that contray to the aforesaid Counsel Their Opposers have been so drunk with Prejudice and an Insulting Spirit as that the said Paper called a Narrative hath been read against them in several Counties in publick Meetings for the Worship of God from which Assemblies no Persons whatsoever though not professing the Truth are excluded This Action may reasonably be concluded to spring from the same Spirit that dictated a few Lines subscribed by George Fox whereof mention is made in the Preface directing to shew Certificates against John Story both to Enemies and Friends Paper called The Brethrens Narrative at Drawel And to an Epistle written by a publick Preacher and one of Party against such as are concerned in the Publication hereof whose Name for the Reasons mentioned in the Preface I omit directed to be read and accordingly was read in a Publick Meeting for Worship of God within the City of Bristol held in the great Meeting-House on the 21st of the 11th Month 1678. in the presence of several not accounted to be of the People called Quakers wherein mention is made of Rents Schismes Contention Difference Breach Strife Distraction Discord Quarrel late and present Division and of a Seperation in some Parts of this Nation on such wise as that in the Authors Sense 't is Evident that they are mentioned with relation to one party of Friends amongst those who have professed the Truth as rent and divided from another Party But that which on this Occasion is chiefly my Concern is to evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof and that by and on the behalf of some of George Fox's Party On the 8th Instant came to my Hands two Sheets of Printed Paper Entituled An Epistle pretended to be for true Love Unity and Order in the Church of Christ against the Spirit of Discord Disorder and Confusion In the bottom of the Title Page thereof 't is thus written Printed by Andrew Sowle and are to be Sold at his Shop in Devonshire Buildings without Bishopsgate 1680. That direction for Sale is a sufficient Notification to me that 't was not Printed for a limited Service Note Besides as I am informed they are publickly exposed to Sale by other Book-Sellers in London and forasmuch as 't is well known that Ann Whitehead and Mary Elson the Subscribers thereof are such qualifyed Persons as not to Print any thing on a Religious Score without the Approbation of a Meeting held in London every Second Day usually consisting of uncertain Numbers of uncertain qualifyed Persons who therein pretend to take upon them the approbation or
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
was they should not forbear might thereby come to lose their strength in the Lord for that we believe 't is the duty of every Christian to think nothing too dear to offer up for the Lord when he commands or calls for it Mark We do not say at every time that any Informer that thirsteth after our ruin and Estates thorough Malice especially when not prompted thereto by such as are Ministers of the Law calls for it but we say when the Lord Commands or Calls for it And if peradventure any should be so overcome as through Disobedience Fear or Weakness not to stand stedfast to the Testimony of Truth in the day of Tryal even in that manner that the Lord willeth it is then the Duty of those that are strong to deal gently with such and in that Charity spoken of by the Apostle 1 Cor. 13. That beareth all things that endureth all things endeavour to convince them of such their weakness that so their Faith and Strength in the Truth may come to encrease and not be so remote from bearing the Infirmities of the Weak which was the Apostles Counsel to those who were Strong as instead thereof to publish such their Weakness by way of Recrimination through the Nation especially whilest such Weakness might truly be termed want of Sight or clear Conviction We also do believe that the Government of Christ is an Inward Government that the Laws thereof are Inward and that the only place wherein they are to be exalted is in the Heart of Man for that Christ's Appearance is there to be waited for and that this Government cannot be established by Man because 't is already on Christ's Shoulders and he that sits on the Throne of David is to establish it Notwithstanding 't is well known that some called Quakers by writing under their hands have declared themselves to be the Establishers of the Churches in the Holy Order of Truth We also do believe that those who have lived under this Government of Christ bring forth the peaceable Fruits of Righteousness strive not for Preheminence nor yet like the Gentiles exercise Lordship over one another but are meek gentle humble and easie to be entreated ready to pass by and forgive Offences even as God for Christ's sake hath forgiven us and so shew forth the Fruit of that Love whereof Christ our Lord and Master did declare when he said By this shall all men know that ye are my Disciples if ye Love one another But on the contrary we cannot but testify that those who are so far from following Peace with all men which was the Apostles Counsel as to raise Contention amongst their Brethren endeavouring to make them Offenders for those things which in the Sight of the All-seeing God are no Offence do not appear to be Subject unto Christ's Government though they may stile themselves Establishers of the Churches in the Holy Order of Truth Object But perhaps some may here Object How come you and those your Opposers who run against you as dark leavened superate Spirits thus to disagree for certain we are that we have heard them testifie to the sufficiency of Gods Grace in Opposition to the Teachings of Man magnifie the Light of Christ Jesus as the Guide to the Father and bear witness against Tyth-payers and Fleers in time of Persecution Answ Yes verily we believe so too but yet we are not of those who can hold an Unity with such who sometimes tell us We must walk according to the Measure of Gods Grace in our selves and that magnifie the sufficiency thereof as the only unerring Rule and yet be Judging their Brethren because they cannot have an Eye to some Outward Rules and Orders given forth by such who have said Look not unto us but unto the Lord when at the same time such as may be so Judged shall solemuly affirm it reaches not to their Consciences unto which all Papers Outward Rules and Prescriptions are to be brought that so by the Light of Christ Jesus therein they may be tryed and not our Consciences brought unto Papers or any thing Outward to be a Bond thereon before an Inward Conviction from the Measure of the Grace of God received neither can we be at Unity with the Appearance of that Spirit in any one that villifies others for Fleers in time of Persecution Backbiting instead of endeavouring to restore in the Spirit of Meekness such when such an one hath appeared a Fleer at such like times himself neither can we be at Unity with the Appearance of that Spirit be it in whomsoever it will that can recriminate men as Tyth-payers who have been Faithful in their Testimony relating to Tythes and yet advise a Friend to Purchase Tythes which is G. F's Case with relation to his Advice unto Nathaniel Crips and Robert Arch according as is treated on and proved by Certificates under their hands recorded in the 21th Section of the Manuscript first mentioned in the Preface ready to be seen We are now sensible that some of our Opposers may take occasion from a part of our fore going words thus to Object Obj. This your Language of Offering up all seems not according to the sence of some to square with the practice of securing any part of your Estates when you foresee a probability of incurring a Premunire or being fined for Meeting which as report saith hath been the Case of some of you and not only so but that you have Justified the same notwithstanding some whom we account faithful have in Publick Meetings for Worship declared against it instancing the words of Christ when he said unto Peter Get thee behind me Satan thou art an Offence to me for thou savourest not the things that be of God which was so spoken by Christ because Peter said unto him Be it far from thee Lord this shall not be unto thee meaning as the Context shews that he would not have Jesus go to Jerusalem there to sufer though 't was manifested to him that he must go thither and suffer c. Read Mat. 16.21 22 23. and so by consequence it appears that Christ reproved that Spirit which exhorted to save Self Besides 't is well known that on this occasion the rebellions and condemned Action of Saul in saving Agag and he best of the Sheep and Oxen alive being a part of what by the Commandment of the Lord he took of the Amalakites hath frequently been brought as an instance against some of you to shew that all ought to be offered up Read 1 Sam. 15. Answ Forasmuch as this very Objection hath been made use of as a prevailing Argument to affect some ignorant People against the Friends of Truth 't is needfull it should receive a particular Answer and Observation which now followeth Peters words had a tendency to divert Christ from what he knew to be his Duty Sauls Action was known and confest Rebellion in saving that which was no part of his own proper Substance but
Answer ye are out of the Wisdom and Fellowship of the Gospel herein for where-ever Truth is concerned the Friends of Truth may be concerned by counsel advice or other aid or assistance and to talk of Cityes Places or Countries by way of Limitation is narrow weak and unsound it is a plain restrain which is of the nature of Imposition it ariseth from the same Ground and tends to the same Center and the end of this very Spirit how small soever its appearances are thought now to be is down-right Independencyes Parishes and Schismes suffer but the Universal Cord to be cut and these things must follow hereby one Place will be ignorant of the Actions of another and each be as distinct Governments and by things happening between Persons of differing Meetings a Foundation is laid for Emulation Strife and Division but where Truth only Rules and Reigns and that all Friends of Truth have Free access in it Truth and not Man nor Men rules and raignes for they that would have a Meeting rule are as far from Truth as they that would have a Man rule for it is neither Man nor Men but Truth in all that must and will preside amongst us and the Faithful are of one mind because they have but one Head Here the Reader may take notice that the Replyer who is not a mean One useth the Word Independencyes and seems to speak against Seperate and Independant Priviledges and distinct Governments and yet also imports by his words that neither Man Men nor Meetings ought to Rule but that Truth must and will preside amongst us and that the Faithful are all of one Mind because they have but one Head Hence some may be apt to enquire What may be the meaning of these his words and the End of this very Spirit is downright Independencyes Parishes and Schisms To this we Answer That we take him to mean that there are some who in his sense either are or in the end may become Schismaticks because they are not principled to depend on the Assemblies of Men though under a Form of Government but on the Sufficiency of Gods Grace which seems to be evident from this his Expressions suffer the universal Cord by which we cannot take him to mean the Power of God but some outward thing to be cut and these things must follow viz. hereby one Place will be ignorant of the Actions of another and each will plead Seperate and Independent Priviledges in fine they will be as distinct Governments and by things happening between Persons of different Meetings a foundation is laid for Emulation Strife and Division but had he not so said we have sufficient Evidence satisfying us that what we take to be his Meaning may reasonably be taken to be his very Meaning since 't is not rational to take him to mean an Independency on the Light of Christ and Sufficiency of Gods Grace because 't is used by way of Reflection on those whose great Concern at this day as we believe is to contend and plead for this undoubted Christian-Freedom and Priviledge that as under the Profession of Christianity the Sons and Daughters of Men have by the True Ministers of Christ been committed to Gods Grace so they ought to be left free to the Sufficiency of his Grace as that Teacher of Righteousness on which they ought to depend notwithstanding many False and Hireling Ministers have usually thus said We commit you to the Word of Gods Grace and yet be found Persecutors of those who giving heed to the Word of Grace could not adhere to their words He that hath an ear to hear let him hear We appeal now to Gods Witness in every impartial Reader whether the Replyers Language in his afore-cited Reply favours of the Truth and in the mean while shall leave this our Testimony on record that Truth may appear amongst a Few Countrey Friends in a small Village and that they from the Appearance thereof may act by way of Counsel Exhortation Aid or Assistance charging troublesom turbulent Disquieters of Gods People not to meddle with them unless concerned and yet may not Justly be reflected on as such as would cut the Vniversal Cord which is the Power of God and cannot be cut whereby we were gathered nor yet that the end of their Spirits are Independencies Parishes Schismes and that they are Pleaders for such Seperate Independent Priviledges as have not a dependency on Gods leading Grace Oh Friends away with all such discourse that tells you in one Line that no Man Men nor Meetings but Truth must Rule and Preside and yet reflect on others as claiming and pleading for Seperate Priviledges and distinct Governments when in Reallity they plead for nothing but to be left according as the antient Labourers who were Instruments in Gods hand to gather us did leave us commit us and commend us to the Grace of God and the Teachings thereof as manifest in every ones Inward Parts making no mentition of having their Dependencies on General Quarterly Monthly or any other Meetings of Men whatsoever and therefore we cannot but give forth this as a warning to all to take heed that ye be not deceived by the cunning Sleights and Devices of Man to leave your Teacher that cannot be removed into a Corner and instead thereof be found depending on the Dicttates and Prescriptions of fallible Man He that hath an ear to hear let him hear But to come yet more close to the matter in hand we cannot but further declare that though the Replier thus hath said To talk of Cityes Places or Countryes by way of limitation is narrow weak and unsound it is a plain restraint it is of the nature of Imposition yet we must take Liberty to tell him that we are not so void of sense but to perceive that the General Meeting is that unto which in the sense of some all Friends ought to have an Eye above any other Meeting of Friends whatsoever and that the meaning of this Exhortation frequently uttered viz. Have any Eye to the Brethren is chiefly mean't with respect to that Meeting this we take to be both Limitation and a Design of Imposition And whereas the Replier hath said Hereby one Place will be ignorant of the Actions of another as if that were matter of ill consequence we think meet to add that we do know those who have busied themselves first to bring the Actions at one Place unto another have occasioned Emulation Strife and Division amongst Friends at Unity So that instead of approving themselves Keepers of other Mens Vineyards they have been Destroyers both of other mens and their own Vineyards too as by sad Examples is too too evidently manifested in the Countries and Places where we Live or have been Conversant If report be True it hath been Jealoused by some who cry much against some others under the term of Dark Spirits though Honest Friends That this kind of arguing to leave Friends to the Grace Light
and have so much memory as from the mouths of others to use the words of that wise Apostle Paul when he said 1 Cor. 3.19 The Wisdom of this World is Foolishness with God as if thereby they had brought some Excellent Proof to Justifie all those Rude Actions and Impertinent Expressions which as the fruit of their Ignorance and Folly in a boisterous unruly Spirit they have brought up Were such but sober girding up the Loyns of their Minds they would undoubtedly come to see that such their Words and Actions are but the Fruits of that Ignorance that lusteth to Envy which is to be silenced and doubtless of this sort were these whom the Apostle Peter hinted at 1 Pet. 13 14. when he said Wherefore gird up the Loins of your Minds be sober as obedient Children not fashioning your selves according to your former Lusts in your ignorance But if such had less folly and confidence and were but as ready to ask Wisdom of God according to the Counsel of the Apostle James as they are to condemn that Gift of Wisdom and Understanding which God hath given unto others Jam. 1.5 they would not be ready to run at the Beck Nod or Call of such as in a boasting imperious Spirit glory exalting them as Judges over God's faithful Servants and that have brought forth * See the 5th Part of the Christian-Quaker Lyes in a bitter envious Spirit which things being earthly sensual and devilish are the very marks of that Wisdom that descendeth not from above As a farther illustration of what is aimed at in this discourse we now come to signifie that some have a far greater portion of Wisdom Knowledge and Vnderstanding than others and that it 's given them of God as they are Creatures distinct from what they are when acted by a good Spirit or a bad and in this respect is Man as a Creature the most excellent Creature that God hath made But yet such is the Ignorance of this Age as to accompt this Portion of Wisdom Knowledge or Vnderstanding as we are creatures to be that Wisdom which the Apostle termed Earthly Sensual and Devilish or the Wisdom of this World or the Wisdom of the VVise 1 Cor. 1.19 which the Lord by the Apostle Paul hath said he will destroy But herein such do manifest themselves not knowing whereof they affirm for that Wisdom Knowledge or Understanding which we have as Creatures is the proper Gift of God and a part of his own Creation and is honourable in its place and it is against the nature of the Divine Being to destroy this Wisdom because it is his own Gift even as it is against his Nature to destroy the Lives of Men which is his Creation Luke 7.5 for the Evangelist saith The Son of man came not to destroy mens lives Obj. What then did the Apostle hint at when he spoke of the VVisdom of the VVorld the VVisdom of the VVise and the VVisdom of VVords To this it may be said Act. 22.3 That as Paul was brought up at the Feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers so doubtless many there were who through Education attained unto that which Paul in his converted state terms to be the VVisdom of this VVorld c. From whence it may be concluded that he hinted at those things which in that day were given forth by the Scribes and Pharisees and other Disputers against that divine Appearance whereby Paul was made a Minister of the Everlasting Gospel which things so given forth we do not take to be the natural Effects of that Wisdom Knowledge or Understanding given unto them as creatures but rather being in the state of Degeneration as the Fruits of their Education and Acquired Parts wherewith being not subject unto the Appearance of Christ they then became Opposers of the Truth Besides as the word Flesh in Scripture is sometimes used not with relation to a Carnal Body but in a Metaphorical and Mystical sense by way of opposition to the Spirit of God so are these words fleshly wisdom used not with respect to man as a creature but by way of opposition to the Wisdom of God that 's from above and therefore is another thing than that which man is endued withal as he is a part of God's Creation To conclude Solomon in his day magnified Wisdom at a high rate as the Scripture testifies too large here to be inserted who in his day did undoubtedly account it the sign of a just man Pro. 10.30 and therefore said The mouth of the Just bringeth forth Wisdom The Apostle in his day did magnifie Wisdom exhorting the Saints to walk in Wisdom Col. 4.5 Christ the Son of God testified Mat. 11.19 VVisdom is justified of her Children These things considered our desires are that those who have true Wisdom may prize it that those who lack it may imbrace the Counsel of the Apostle James Jam. 1.5 and ask it of God who giveth liberally and that those Fools who despise Wisdom may come to have a sense of what Solomon spoke when he thus said How long ye simple ones will ye love simplicity and fools hate knowledge turn ye at my Reproof Sure we are the Apostle's Writings encourages none to cry down Wisdom at the rate 't is of late without distinction exclaimed against by some but rather the contrary for we find the Apostle Paul writing to the Colossians thus to say Col. 1.9 28. VVe do not cease to pray for you and to desire that you might be filled with the Knowledge of his VVill in all VVisdom and spiritual Vnderstanding and again thus VVhom we preach warning every man and teaching every man in all VVisdom that we may present every man perfect in Christ Jesus But this ignorance we doubt hath happened unto many not only from a Principle of having their Eyes out unto man 2 Tim. 3.15 but also from a neglect to read the Scriptures of Truth given forth by inspiration which the Apostle saith are able to make thee VVise unto Salvation through Faith which is in Christ Jesus As to the word Knowledge this may be added That in the want thereof in days past those who are escaped of the Nations set up their Graven-images according as Isaiah the Prophet testified They have no knowledge Isa 45.20 that set up the Wood of their Graven Images and pray unto a God that cannot save Oh! that at this day there were no cause to take up a Lamentation that the want of Knowledge is the cause that many have appeared ready to exalt man to have an eye to men and in neglect of that heavenly Gift which is given unto Mankind to bow in their Hearts unto Men as having a dependency on the Dictates Prescriptions Orders and Outward Rules of Man this under the Dispensation of the Gospel of Christ we take to be as great a falling
accounted Crucifyers of the Son of God afresh and Putters of him to open Shame read Heb. 6.5 6. And though we have repeated the 23 24 25. Verses yet they being chiefly a Repetition of the Words of Christ already spoken to in this Chapter we shall say the less thereto and at present take notice only of these words therein contained viz. This do in Remembrance of me Had these Words been omitted by Luke as they are by Mathew and Mark on the same Occasion there would be no Pretence from the Scriptures of Truth to call Christ's Breaking of Bread at his Last Supper an Ordinance of Christ to continue for-ever Moreover 't is worthy our Observation That John the Evangelist wholly omits that Narration given by Mathew Mark and Luke John 13. from whence the Sacrament of the Supper so called is contended for more than to say He riseth from Supper and yet doth expresly unto his Disciples after Supper was ended thus say 4.13 14 15. Ye call Me Master and Lord and ye do well for so I am if I then your Lord and Master have washed your Feet ye ought also to wash one anothers Feet for I have given you an Example that you should do as I have done to you These Things being the Things of God ought to be weighed John 5. and pondered by his Spirit and those who so do will clearly discern that Christ by that Outward Action of washing the Disciples Feet did not only shew unto his Disciples a Pattern of Humility and an Example of Readiness to serve one another in Love but also to figure forth unto them the Necessity of being Washed Cleansed and Purifyed in the Inward Man and that Otherwise there is no having a Part in Christ and this is clearly signifyed in the Words of Christ unto Peter Then cometh he to Simon Peter John 13.6 7. and Peter saith unto him Lord Dost thou wash my Feet Jesus answered and said What I do thou knowest not now but thou shalt know hereafter Which clearly shews that there was a Spiritual Signification hinted at by Christ's Outward Washing for that Peter did know his Outward Washing and therefore said Verse 8. Thou shalt never wash my Feet Whereupon Jesus answered him thus If I wash thee not Thou hast no Part in me All which being duly weighed it appears that there is as much Ground at this Day from the Scripture of Truth to practise the Washing of one anothers Feet and call such a Practice a Sacrament to figure forth the Blood of Christ in which the Sins of those who are quickned unto God are washed away as the Eating of Bread and Drinking of Wine in Imitation of what was Practised or Commanded by Christ the Night before he was Betrayed may And now on the Behalf of our Selves and all the Children of Light amongst those called Quakers may it at this Day be said That though we are not found in that Outward Practice of Washing one anothers Feet as a Religious Exercise after that Outward Example which was given by Christ unto his Disciples the Night before he was Betrayed and enjoyned as their Duty nor yet are found in the Practice of Appointing certain Times and Seasons on purpose to eat Bread and drink Wine as that which we ought Religiously to do in a more solemn Manner than at other times Yet we can boldly say Christ our Lord and Master speaks no more Condemnation unto us as Persons in that respect neglecting any thing that he hath instituted for us to practise than he doth to many Elders of the Church at this Day who Visiting the Sick neglect to anoint with Oyl in the Name of the Lord and to others who being of the Gentile-Stock according to the Flesh Do not abstain from eating Blood and yet in neither of these respects Condemned though expresly Exhorted to by the Apostle read Acts 15.20 James 5.14 Moreover it is to be considered that though the Sacrament of the Lord's Supper so called is by some reputed to be Instituted by Christ Exod. 12.13 in the Room of the Passover and to continue as an Ordinance forever Heb. 9.10 14. even as Water-Baptism is taken to be Instituted in the room of Circumcision yet both are groundless For though the Scripture Testifies That the Feast of the Passover was to be kept by an Ordinance forever yet when the Time of Reformation came it ended even as all those Outward Services and Ordinances which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed until the Time of Reformation did Now forasmuch as the Time of Reformation was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God we query Whether after this Time of Reformation it can be consisting with the Spirit of Truth for any one to impose upon the People of the Lord or for the People of the Lord though not imposed upon to practise such Ordinances as consist in Outward Meats Drinks and Washings as the Ordinances of Baptism and Sacrament of the Supper so called do as needful in order to the Salvation of Mankind Since not only the Author to the Hebrews testifies That the like Ordinances under the First Covenant had an End when the Law was changed but that Paul likewise exhorts against the Use of Ordinances after the Commandement and Doctrines of Men as is largely declared to the Colossians Chapt. 2.8 14 16. to the End And Whether the Introducing thereof at this Day is not a Building again the Things that have been according to the Doctrine of Truth rejected To conclude This is the Testimony of Truth that is with us to give on this Occasion That we are not at this Day convinced in our Consciences That there is any better Ground for the Practice of Water-Baptism and Breaking of Outward Bread as Ordinances under the Dispensation of the Gospel in this our Day than the Commandments and Doctrines of Men but yet are Witnesses that Christ is come in Spirit unto the Children of Light and that at the Hearing of his Voice they have opened the Door of their Hearts Col. 3.1 whereby they have Supped with him and he with them according to this Testimony Revel 3.20 If any Man hear my Voice and open the Door I will come in to him and will Sup with him and he with me and so these being Risen with Christ seek those Things which are above Rom. 14.17 knowing that the Kingdom of God consists not in Meats and in Drinks but in Righteousness Peace and Joy in the Holy-Ghost And therefore having received an Earnest of that Life which is Eternal through Faith in the Blood of Christ who was offered up a Sacrifice unto God for the Redemption of Mankind do inwardly feel the Benefit of that Offering and so being sensible Heb. 9 10. Chapters that the Flesh profiteth nothing are made Partakers of that Quickning Spirit which was signifyed by Christ
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
fellowship with the Children of Light are not inconsistant with that form that the Power of God may lead into For I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings shall by their Practices therein not only assume as some there are who to my Knowledge have too manifestly so done but continue to assume another place in the Body than that wherein God hath placed them or shall endeavour so to establish Outward Indispensible Rules and Orders therein relating to Conscience as that such of the Brethren who submit not thereunto shall be accounted not of the Body though they see it not their Duty it may be Just with the Lord as a token of his Indignation and Displeasure to withdraw his refreshing Presence from such Assemblies and then their Meetings may become as useless as a Body without a Spirit is But yet Robert Barclay undertakes to describe the Order of the Government and how far it extends and also testifies the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers Notwithstanding which his saying I Affirm they are in the Practice of many things with respect to Church-discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent and are not found in the Practice of some other things which were either practised exhorted to or commanded by the Apostle Secondly I Affirm that as Christ's Kingdom is not of this World so the Members of Christ's Church have not Power in Cases of Difference arising amongst themselves touching outward things to assume Jurisdiction over the Properties and Worldly Concerns each of other when not chosen for that Service by the Consent of the Members Differing and yet I do say 't is the duty of fellow-members that are at variance to refer by mutual choice their Cause unto other Brethren But Yet R. B. saith As a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things Thirdly I Affirm That nothing can become a Right and Christian Bond upon Believers to be Exercised in any practical duty relating to the things of God and Matters of Conscience until convinced by the Witness of God in their Consciences of the service thereof Fourthly That the Belief of Certain Principles and Doctines though believed through the force of Truth on the understanding and Practices depending thereon are not the very Bond by which the People of the Lord called Quakers are become centered into the Fellowship of Christ's Body nor yet the Cause that gather'd them but the Spirit is the Bond and in the best sense such Principles c. are but the Fruit of the Bond and the Cause that gathered them was Gods Love That the Sentence and Judgment of any man or men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recomendation to every mans conscience in the Sight of God and that when the Conscience is sensible that Gods Witness therein doth Answer thereto then the Conscience is bound and not before But Yet R. B. tells us That Principles and Doctrines believed thorough the Force of Truth on the Understanding and Practices necessarily depending thereon are the Terms that have drawn us together and the very Bond by which we became centered into one Body and Fellowship or are linked to the Body and the Cause that gathered us as in his Treatise Page 48 49 may appear And whether in R. B's Sense the Centure of a part of Christ's Body ought not to become a Bond on all the Members and that in Cases of Conscience too I refer the Reader to peruse his sixth Section Fiftly I Affirm That the Qualification of a Member of Christ's Body is Sanctification through the Spirit that where any number of such are assembled together in Christ's name though but of the lesser Rank in the Body there is the Church of Christ that before such an Assembly Cases of Differences may be brought which may be besides the Gift or Capacity of such to determin and Judge and therefore infallible Judgment which is unalterably seated in the Spirit in some cases may be wanting to appear through any one Member in such Assemblies as properly may be called the Church of Christ But yet R. B. saith in his Treatise Page 68. That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorow some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so termed Sixthly Since 't is commonly reputed that none but Papists pretend Tradition to Justify their Actions wherein the Scripture is silent and that we have no President in the Scriptures that the Apostles and Elders under the Notion of the Church of Christ did take upon them to determin Controversies arising amongst the Apostles and Elders in the Church of Christ touching Cases of Conscience without the assent of the Differing Parties who especially if Equals and once at Unity and their Cases Matters of Conscience arising from occasional differing Sense and Judgment have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases Therefore I affirm if any shall without the assent of such Partyes differing take upon them to be a bond that the differing Partyes must subject such their Case to their dicisive sentence and accordingly submit and be subject though they are not clear in Conscience so to do such do Justly subject themselves to the censure of being Imposers and Usurpers Seventhly That submission to the positive sentences of others touching matters of conscience though supposing themselves the Church of Christ before the conscience is convinc'd by God's Witness therein is an abuse to the Profession of Truth an antient mark of Apostacy and an infallible token that such who so submit have no inward sense that they are led thereunto by the Spirit of the Lord but notwithstanding these two last particulars are evidently true yet whosoever reads what R. B. hath asserted in Page 68. may find that according to his Lines and Assertions this short ensuing sentence may be collected without the least abuse of his words viz. That any ones not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tollerable supposition be termed the Church of Christ is disobedience to God though the persons refusing pretend they refuse on the account they see it not The Innovations and Scripture-Misapplications of R. B. Detected I Shall begin with the Title Page wherein R. B. thus saith So is also the Antient Apostolick Order of the Church of Christ Re-established and settled on its right
in the Latter-End of the Quarterly-Meeting a Paper of Anthony Pearsons that directed That the Way of Truth should be as the Way of a Ship in the Sea and such like Answ I consented to a Paper that had some such Words but knew not 't was Althony Pearsons Qu. 14. Whether didst thou advise That Papers of Condemnation should not be Recorded or gain-sayed it and the bringing in Friends Testimonies concerning Friends Faithfulness or Unfaithfulness in the Case of Tythes Answ To this Fourteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Questions signified in the Fourth and Fifth Queries to John Wilkinson already Cited Qu. 15. Whether didst thou consent to approve of or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for his being Marryed by a Priest Answ No. Qu. 16. And Whether didst thou say Thou wouldst have all Friends left to their Freedom to pay Tythes or not to pay Tythes Answ To this Sixteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Question which was the Seventh proposed to John VVilkinson Though before the giving forth of these Queries there might be some small Differences amongst Friends in the North which were aggravated by G. F's Wife partly by her causing to be Read in the Quarterly-Meeting in VVestmoreland a Paper dated the 21 st of the 11th M on 1672. given forth by her against John Story and therein signifying that he judged the ‖ Note John Story denyes that he ever Judged the Power of God Power of God as it broke forth in Hymns or Spiritual Songs Yet many were not so well satisfyed that G. F. was one of the chief Persons that occasioned or at least encouraged the keeping alive of those Differences until these Queries were sent to John VVilkinson and John Story But then Jealousies entred many that occasion was sought against them and meerly because they could not gratify that Spirit in G. F. which as was also Jealoused had Accepted of such Submission from some as many Faithful Friends have abhorred I now come to make some Observations on the afore-said Queries wherein I shall consider the Matter of them and the Manner of Negotiating that Matter 'T is plain to me that if John VVilkinson and John Story had answered to each Query proposed to them respectively Yea then since G. F. received the Information and prosecuted the same the Informer against them to G. F. would have had his End which doubtless was To render them guilty of Evil Principles or Practices and have G. F's imaginary Authority to prosecute them for the same The Consideration whereof leads me thus further to observe That if any one of the Matters therein contained could not render the Person therein concerned by his Answer Yea guilty of Unsoundness in Principle or of any Evil Practice then 't would follow That G. F. as well as the Informer endeavoured to make the Person so concerned an Offender in that Particular which is no Offence The Reader may now weigh the Matter in the Ballance of the Sanctuary which if he doth he will doubtless perceive that the Answer Yea to several of the Queries will not render either of them either Unsound in Principle or Blame-worthy as to Matter of Fact From the Nineth Query to J. S. and his Answer 't is observable That if J. S. had said Keep Order by way of Reproof to the Noise of Deceit by one Person though pretending to sing for Joy whil'st another was Praying 't is no Matter of Evil Fact but a Shame to any one so to Esteem it since God is a God of Order and not of Confusion in the Church And indeed to me there is one thing above many others that seems worthy of Observation and that is the Second Query to John VVilkinson when an Answer Yea could not render him an Offender unless 't is sound Doctrine That the People called Quakers ought to practise Things that are Imposed by Man or in the VVill of Man which the Scripture gives no Authority or VVarrant for If G. F. would be so plain as positively to assert that which seems to be implyed in that Query if from a Query any thing may properly be implyed then 't would put an End to the Controversie with many For then it must be asserted That there is either One or more that have Power to Impose in the Will of Man that which the Scripture gives no Authority or Warrant for But notwithstanding I will suppose in favour to G. F. that as Answer to this he may thus say I did not put that Question with an intent to justify Imposition in the will of man but rather to find out whether what Robert Barrow and others have endeavoured to impose having a perswasion that my Papers have been given forth in the Motion of God was accounted Things imposed in the Will of Man and that if it should so appear John Wilkinson unto whom the Question was proposed might condemn the same since I affirm that I have given forth nothing to be imposed but what I have been Moved by the Spirit of God to give forth and therefore ought to be submitted to The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript wherein the Differences amongst Friends are collected as before is hinted which with the Answer thereto may be proper to Cite on this Occasion The Objection and Answer followeth Object The Spirit of God which is but One in All hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to obey and this cannot be called the Dictates of fallible Man but of the Spirit given forth through man and wast thou that pretendest Thou seest it not thy duty to obey but obedient to thy ow measure thou wouldst then see it so and be one with the Brethren and therefore we cannot but tell thee 't is Thy Duty to obey since the Reason thou seest it not thy Duty is thy Want of Diligence and not waiting in thy own Measure Besides we find that G. F. hath lately given forth a Paper the Import whereof is to justifie Prescriptions To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to Act and Do because the Spirit of Truth hath so moved But this is to suppose that which under the Dispensation of the Second-Covenant we have not the least Ground from the Scriptures of Truth or Light of Christ to suppose and so we do
Meeting distinct from Men on the account of worship to God or performing Acts of Government relating to Church Discipline Several other passages are contained in the said book which we take to be in order to prove either womens speaking in the Church when solemnly met together to wait upon the Lord to worship him in the Spirit or VVomens distinct meeting on account either of Worship or exercise of Discipline in the Church of God as in divers places of the said book may appear but yet we are dissatisfied that they are pertinent to that purpose We find by a Paper given forth by G. F. that he thus writes Friends to you all this is the VVord of the Lord take heed of judging one another and judge not one another I command you in the Presence of the Lord neither lay open one anothers weakness behind one anothers backs for thou that dost so art one of Ham 's Family which is under the curse and that there be no backbiting behind one anothers backs but love and so the same that doth condemn behind the back is for Condemnation with the Light This brings to our remembrance what Paul writ unto the Romans chap. 2. ver 1. therefore thou art inexcusable Oh man whosoever thou art that judgest another for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same thing but we are sure that the Judgment of God is according to Truth against them that commit such things and thinkest thou this oh man that judgest them which do such things and dost the same that thou shalt escape the Judgment of God From hence we observe 1st That unless G. F. pleads that he is more than a man and on that foot claims a Priviledge that he may give Instructions to others as aforesaid and yet be Justified in acting contrary thereto himself and when he hath so pleaded prove such a Priviledge to be according to Truth we are wholly dissatisfied that he can escape the Judgment of God 2dly We are not satisfied that all those whom we take G. F. to own and who have appeared against John Story and John Wilkinson have acted in many things relating thereto and wherein we take G. F. also to own them according to the aforesaid Counsel of G. F. and if so may be esteemed as persons worthy to be judged according to the judgment given by G. F. and by the Apostle Paul also and therefore we desire that G. F. and the Friends who have prest this meeting will declare whether or no what G. F. hath written as aforesaid be sound and whether he himself and every one else who hath acted contrary thereto be condemnable and when they have so done we shall be ready to come to a fair and equal Hearing to manifest the Reasons of our Dissatisfactions in this Case But unless the friends who have urged this meeting will so do we shall be ready to conclude that they are not willing that the things occasioning the difference amongst Friends and the continuation and encrease thereof should be brought to light nor yet are willing to come to the touch though they themselves have been ready to reflect on us as declining a meeting and not willing to come to the Touch. The Reader may now observe that such friends as were at Unity with G. F. and others that were at Unity with John Wilkinson and John Story agreed together to meet fairly to debate Matters that might be objected and in order thereto there were Articles of agreement touching orderly proceedings the copy whereof with the omission of one parties Name and his Subscription for the Reasons mention'd in the Preface to the 1st part of the Christian-Quaker now follows Bristol the 1st of the 12th Mo. 77. Propositions agreed between and William Rogers on behalf of themselves and others concerned in order to a Meeting for the ending some differences depending between them and also others in the City of Bristol and elswhere interessed and for satisfaction of any friend or friends in the things they are dissatisfied 1st IT is agreed by and between the persons above mentioned That each may have a Scribe to take all those Passages in the conference which to them severally shall seem meet and that before any one Head be left or a new Matter begun all that each Party have thought fit to have written be first read if in any thing defective amended and finally agreed by both persons to be a true Record Minute or Memorial of the Conference and if any thing be written or exprest short or beside the Meaning of the Speaker that the said Speaker hath Liberty to correct and help the said Expression 2ly That all things so written by both Scribes and so agreed upon to be recorded shall be at the end of every meeting subscribed by both Parties and by at least six credible persons of each side and by as many more as shall please to sign the same as Mitnesses of what is so recorded and the said six respectively to be named before the Meeting begin and they then to declare that they are free to it but if in any thing they are dissatisfied with what there passeth that though they subscribe the Narrative as Witnesses that the same is a true Narrative yet that they have Power and Liberty in case of dislike to declare or write their Protestation against the same 3ly That if any Friend present hath any thing upon him or her to say or offer to the matter in hand that such hath his or her Christian Liberty to speak his or her Mind and that every such thing said by Friends on either side if the Friends that speak or either of the two persons whose names are hereunto subscribed shall desire it be also recorded 4ly That Matters or Subjects to be debated on by each party be first written down and respectively delivered to each other 5ly That the meeting begin and be held at the 9th hour in the morning on the fourth day of this instant being the second day of the week and at the house of Richard Sneed 6ly That this Agreement be written in the head of the Narrative to be made in pursuance of this Agreement William Rogers on behalf of himself and other Friends concerend The above Agreement was also sign'd by another Person on behalf of himself and other Friends concerned On the foot of this Agreement there were three meetings consisting of about twenty hours had in the City of Bristol wherein the aforesaid Dissatisfactions relating to G. F. were delivered in the Meeting 'T is further observable that inasmuch as nothing was agreed upon to be recorded according to the Articles of Agreement and that the Meetings broke up and the dissatisfactions of friends were not read thorough William Ford and my self sent abroad all the said Dissatisfactions that were prepared whereof those already mentioned were but a part with an account of some other Passages concerning Meetings and
Conformity to other Mens Lines without Faith is contrary to the Apostles Doctrine 3 d. Part p. 53. See Church-Government Conscience Matters purely Conscientious are Cognizable according to the Form of Church Government held forth by Robert Barclay by the Church and their Sentence obligatory on Believers 3 d. Part p. 53 54. His Reasons produced are refuted 3 d. Part p. 54 to 69. Contents or Matters discours'd of in an Answer to Robert Barclay's Book of Government 3 d. Part p. 19 to 23. Convinced I must stay until Convinced proved to be sound Language though reflected on by Robert Barclay 3 d. Part p. 42 43. Corah 3 d. Part p. 9 11 47. Cross of Christ consists in denying Self and not in acting across to all Societies c. 2 d. Part p. 35 36. Customs of the World In what Sense denyed 2 d. Part p. 34. D. DIfferences touching outward Property how in our Sense they ought to be decided between Brother and Brother 3 d. Part p. 41. Dis-union amongst Friends How it appears that 't is so 1 st Part p. 4 5. Doctrines delivered in the Beginning 3 d. Part p. 49 50. Doctrines reputed by Robert Barclay the Bond by which we became Center'd in one Body 3 d. Part p. 54. His Assertion and Reasons for it Refuted 3 d. Part p. 54 to 59. E EDward Burroughs A suitable Testimony of his at the latter End of the Preface shewing That we ought to know the Spirit of God to be the Ground of all our Actions in our selves A Parable given forth by Edward Burroughs touching the Scattered in Israel Anno 1661. shewing That there were unlearned Dogs not acquainted with the Shepherd's manner of Gathering the Sheep but having something of the Wolfe's Nature would not be governed by their Master and that there were others well acquainted with the Masters manner of Gathering the Sheep and the Fruit of both Which may be termed a proper Distinction through a Parable of the Fierce and Ignorant in the best Sense Zealots of our Times as well as of the Gentle and Prudent 1 st Part p. 78 to 83. Observations thereon p. 83 84 85. F FAith Different Faiths and Perswasions in some Things no Indication of Dis-union in the Spirit 3 d. Part p. 74 75. See Believers Faith taken in a two-fold Sense the one is unto Salvation the other not without a further Growth 2 d. Part p. 63 to 67. G GEorge Fox Here now follows divers Things relating to George Fox contained in the First Part. George Fox reputed a Setter-forth of Forms of Church-Government to be like unto Moses an Establisher of Men and Womens-Meetings in a Separation each from other The said Meetings are called the Church p. 9. A different Sense either touching George Fox the General-Meeting or Womens-Meetings is taken to be the Original Manifestation of Variance amongst Friends p. 61 to 67. An Enquiry made What is the Bait spread before George Fox to concern himself against such as cannot own that his Directions should be urged with Severity which is no less than an Enforcing p. 92. An Answer to that Enquiry wherein some Part of the Occasion and Mischiefs amongst Friends is discovered 1st Part p. 92 to 96. Here now follows divers things relating to George Fox contained in the Fourth Part. The Introduction to the Fourth Part shews the Occasion of writing that Part chiefly relating to George Fox p. 3 to 7. Seven Questions proposed to Iohn Wilkinson and Sixteen to Iohn Story by Order as was affirmed of G. F. together with the Substance of their Answers thereto p. 7. to p. 14. Observations on the said Queries and Answers shew that the Informer to George Fox against John Wilkinson and John Story would have had his End by their Answer Yea which doubtless was to render them guilty of Evil Principles and Practices and yet such an Answer to several of the Questions might be Justifyed And in particular the Answer to the Second to John Wilkinson and the Nineth to John Story unless we ought to practise on a Religious Score Things imposed in the Will of Man and that 't is reprovable to exhort to keep good Order c. p. 14 15 16. An Objection cited in Favour of George Fox and such Brethren to whom Obedience by some is reputed to be due c. together with Answer thereto manifesting that Obedience to the Spirit is due but not to other Mens Lines whil'st not by the Spirit convinced thereof No Ground to believe that Christ intended One of his Disciples as an Head over the Rest after his Departure p. 16 to p. 25. A Slighting George Fox's Orders with respect to Church-Government accounted by some a Slighting of the Cause of God p. 26. See p. 7 to p. 16 and p. 25 to p. 36. and then consider whether 't is not Rational to suppose that the drawing up of Forty-Four Articles against John Wilkinson and John Story and Proceedings relating to them were not by George Fox's Approbation and Permission And that whatever was pretended to be John Wilkinson's and John Story 's Failing's yet that nothing would give Satisfaction but Submission to George Fox Marks to know some Ministring Persons who have been of party with George Fox p. 33 34. A Letter written by George Fox to John Wilkinson signifying that Iohn Wilkinson will be as bad as Muggleton c. if he gives not over his Work and Separation p. 41 42. J. Wilkinson's Answer thereto desiring George Fox to clear himself That he approves of no Force about Religion but the Force and Effect of the Word delivered p. 42 43 44. A Letter returned in Answer by George Fox to John Wilkinson signifying that Iohn Wilkinson is separated from that Power that first Convinced him and that if not he would have been at Unity with him as at first p. 45 46. And that if Iohn Wilkinson had loved the Gospel of Peace he would have come to him p. 51. But yet he tells him That if he loves his Sin he may keep it p. 52 and that He thought to have written to him saying His Letter was not worth Answering and yet hath written Answer p. 59. Observations on George Fox's said Letter to John Wilkinson beginning p. 61. George Fox accuseth John Wilkinson as a Tythe-payer either by himself directly or conniving at others paying for him but proves it not A Testimony under John Wilkinson's Hand Against Tythes is cited 4th Part p. 9. George Fox accuseth John Wilkinson to be an Angry Disquieted Froward Peevish Fretful Malicious High Lofty Spirit and of his making a Jumble but brings forth nothing convincingly to manifest the same p. 63 64 65 66. On this Occasion a Character of George Fox and Iohn Wilkinson is noted from whence there is a Reason to suppose that George Fox would have All Causes of Differences amongst Friends even from North to South come before him to be Judged when it pleaseth him or else the Refusers may incur his Censure of