the Light Life or Spirit of God through Instruments But the Apostle Peter who knew as much as they and is fitter to be believed than they saith If any Man speak let him speak as the Oracles of God c. 1 Pet. 4.11 So that the Apostle it seems understood no other but that the things of God when Ministred as of the ability which God giveth were as the Oracles of God though spoken by or through Man To make way yet for more wrangling they reason after this manner either say they all that do speak in our Assemblies or Meetings speak from the Light Life and Spirit or all do not if all do so speak prove it if all do not so speak then you must give us a certain Rule to know who do so speak and who do not Rep. At the end of their Preface they give an Advertisement that where the Term You is found in the following Discourse namely in their Book they intend the Author viz. of the Book they pretend to Answer and those of his mind And where the term We is also used in their Book it may be understood in respect to those of the same mind with the Author of that Book of theirs So that You and We are there set for Characteristical Notes or distinguishing Terms between Friends and them Friends being intended and denoted by the word You and themselves by the word We. Now since Your and Our are but Derivatives from You and We each ought to follow its own Primitive And since by the term We they would have themselves to be understood it is but reason that by the term Our Assemblies or Meetings their own Assemblies or Meetings should be understood not the Assemblies or Meetings of Friends especially seeing they have Meetings of their own properly their own set up themselves in their own wills and choice in a Spirit of separation from the Meetings of Friends and in opposition to them Now if we take them in this Sense when they say as before Either all that do speak in Our Assemblies or Meetings speak from the Light Life and Spirit or all do not I shall easily grant what they say they take for granted that all that speak in their Assemblies or Meetings do not speak from the Light Life and Spirit of God if any do But if they mistook themselves here and by Our Assemblies or Meetings intended the Assemblies or Meetings of Friends and so put the Question whether all that speak in the Meetings of Friends do speak from the Light Life and Spirit of God or not I Reply No For many of the Adversaries themselves who are gone into a wicked separation from Friends and instead of abideing in the Light Life and Spirit of God are got into an ungodly Spirit of Wrangling and Quarrelling Rayling and Reviling Envy Bitterness and Restless Contention do notwithstanding thrust into Friends Meetings and there take upon them to speak though they or their Party have openly denyed Friends in Print This is such a work of darkness and horrible Hypocrysie as manifests that such speak not from the Light Life or Spirit of God But whereas they say You must give us a certain Rule to know who do so speak and who do not or otherwise you must leave us to receive or refuse according to the best of our understanding which they repeat over and over biding us Observe either you must give us a Rule as above or you must leave us free c. I Reply Friends have always directed and left them and all others to that which makes free indeed the Truth Iohn 8.32 And their insinuating the contrary is a foul Slander and a wicked Design I would to God they who are run into Enmity to and separation from Friends would leave us free and not impose upon us their Preaching and Praying which they have been often told Friends cannot receive or own And whereas they say both here in page 24. and elsewhere We take it for granted that you can give no such Rule I Reply They mistake taking that for granted which they ought not That Light Life Spirit Grace or Truth which Friends have always directed them and all unto is a Rule a certain Rule to know who speak from it and who do not And they that abide in it and are attentive to it do know who speak from it and who do not who are acted by it and who are not and know accordingly what and whom to receive and what and whom to refuse For the true Sheep know the true Shepherd's Voice Iohn 10.4 and 27. which is more than words But there is a difference between being left to this Light Grace or Spirit of God in our selves to receive or refuse according to that and being left to our own understanding to receive or refuse according to the best of that as the Adversaries would be left For Man's understanding as it is a natural Faculty must be illuminated by this heavenly Light and Spirit of God before it can receive or know the things of God because they are Spiritually discerned 1 Cor. 2.14 Well therefore did the Wise-man advise Trust in the Lord with all thine heart and lean not to thine own understanding Prov. 3.5 In the close of their 24 page They say We may safely conclude where Conviction and Perswasion are disallowed that Government ceaseth to be true Rep. But where is that not amongst Friends I am sure This they have suggested over and over but without proof without colour The contrary has been asserted and proved over and over again and again and that by undenyable Evidences from that very Book they pretend to Answer As thou art not to conform to a thing ignorantly page 3. The People of God ought to be left to the Guidings of the Spirit of God in themselves page 9. It is a great Truth that all are to be left thereunto ibid. And again If thou dost not presently see that Service in a thing that the rest of thy Brethren agree in it is thy Duty what to do not to Conform without or against Conviction or Perswasion but to wait upon God in silence and patience out of all fleshly Consultations c. page 10. These plain Testimonies one would think were enough to stop the clamorous mouth of slanderous Envy They begin their 25th page with a Passage which they single out of the 6th page of the Book they pretend to Answer And they word it thus They that walk in the Light have Fellowship one with another 1 Iohn 1. Whence he saith 't is easy to conclude that those that go out of Fellowship go out of the Light c. Upon this they spend about four pages in meer Cavilling And to make the more way for their Cavilling they miscite the Passage leaving out a word of small sound but of great force in the present Case because a strong Emphasis lies upon it For whereas the Author's words were they that go out
Spiritual Body would infer and bring in a Liberty and allowance for the members of that Body to disagree among themselves to contradict and oppose each other in and about the self same matter and thing relating to the Family or Church of God That this was his Intention appears most plainly in his 4th page Now in order to convince such of the weakness unreasonableness and falseness of that Plea he used the Comparison which the Apostle had made drawn from a natural Body wherein notwithstanding there are divers Members and various Offices to which they are adapted yet is there no disagreement among them no Contrariety Contradiction or Opposition So that the Adversaries in this Cavil do but in effect carp at the Apostle at the Holy Scripture and at the Spirit of Truth by which it was written But I come to particulars of their Answer Having said 't is plain his intention is to gain a Dependance upon what he calls the Church they add And that he makes infallible as she relates to Men. Rep. This is a notorious Falsehood not to be fastned on any thing in his Book and that I suppose they were sensible of for they do not attempt to quote any passage of his in proof of it but endeavour to prop up this by setting another Falsehood to it which is this That she must relate to Men is clear the Difference say they being betwixt Men and Men. This is false as well as the former The Difference is not betwixt Men and Men if it were it would relate to the things of Men such things as are common to Men as Men. But the Difference is between Spirit and Spirit and relates to the things of the Church not of the World of Christians not of Men as Men. But the Adversaries in their carnal minds distinguish not between Men and Christians Next they say He makes no provision in all his Book to the contrary by allowing Conviction to precede Conformity Rep. Doubtless the Adversaries are come to an high degree of obstinate hardness that without remorse they can so often repeat so foul a Falsehood as this How many places have I already cited out of that Book in which they say he makes no provision at all for this which plainly convict them of Falsehood and Slander therein when he said page 3. Thou art not to conform to a thing ignorantly was here no Provision at all made for Conviction to precede Conformity If they were not to conform ignorantly then surely they were to know be perswaded convinced before they conformed So that here was a good provision made that Conviction should precede Conformity When to the Question Ought I not to be left to the Grace and Spirit of God in my own heart He Answered Yea that is of all things most desireable c. page 3. and 4. when he said page 9. The People of God ought to be left to the Guidings of the Spirit of God in themselves and again It is a great Truth that all are to be thereunto left was here no Provision at all for Conviction to precede Conformity what better Provision could have been made for allowing Conviction to precede Conformity than to declare that God 's People ought to be left to the Guidings of God 's Spirit in themselves Is it not from the Spirit of God in ones self that Conviction or Perswasion of Duty is to be accepted and received will the Spirit of God lead them that â—e left to the Guidings of it to Conformity before Conviction no sure The leaving therefore of God 's People to the Guidings of God 's Spirit in themselves was the best Provision could have been made for Conviction to precede Conformity When to the Question If I do not presently see that Service in a thing that the rest of my Brethren agree in in this case what is my Duty He Answered It is thy Duty to wait upon God in silence and Patience out of all fleshly Consultation and as thou abidest in the simplicity of Truth thou wilt receive an understanding with the rest of thy Brethren about the thing doubted was there no Provision at all here for allowing Conviction to precede Conformity Did he say thou must Conform before or without Coviction whether thou seest the Service or no Whether thou hast received an Understanding about it or no Nay did he not positively exclude that and obviate this Cavil by saying directly It is thy Duty to waite upon God c. And what was such an one to wait upon God for to be lead into Conformity before Conviction no sure but to receive Conviction from God therefore he there added And as thou abidest in the simplicity of Truth thou wilt receive an Vnderstanding c. Nay so far was he from favouring much more from pressing Conformity before Conviction that having declared as before the Duty of such an unconvinced doubting one he adds also what is the Duty of the Brethren towards such an one thus And it is their Duty whilst thou behavest thy self in meekness and humility to bear with thee and carry themselves tenderly and lovingly towards thee Can any be so impudent as yet to say that he makes no Provision in all his Book to the contrary by allowing Conviction to precede Conformity Nay the Adversaries themselves say of him page 16. That they believe he desires all should be Guided by God's Spirit Doth this look like leading into blind Obedience like drawing to Conformity before Conviction like drawing to a Dependence upon Men as they often suggest against him how abominably wicked are they herein In their 30 page they quarrel at some particular passages in the large Quotation they gave before relating to the Metaphor of a natural Body As first they say The Author seems to make the Church immediately joyned to Christ for her Head as the natural Body 〈◊〉 joyned to the natural Head Rep. Doth this offend them It is then because they do not know the true Church nor her strict Conjunction with or to her Head Do they indeed think the true Church is not immediately joyned to Christ for her Head were they of that Church they would think otherwise It concerns them to consider whether they are not such as the Apostle complained of Col. 2.19 for not holding the Head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God The same Apostle exhorting the Ephesians not to be tossed to and fro and carried about with every wind of Doctrine by the slight of Men and cunning Craftiness whereby they ly in wait to deceive Ephes. 4.14 adds But speaking the Truth in love may grow up into him in all things which is the Head even Christ from whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of
A REPLY TO AN ANSWER Lately Published to a BOOK Long since written by W. P. Entituled A Brief Examination and State of Liberty Spiritual c. By Thomas Ellwood 2 Tim. 3.13 Evil men and Seducers shall wax worse and worse deceiving and being deceived Rom. 16.17 Now I beseech you Brethren mark them which cause Divisions and Offences contrary to the Doctrine which ye have learned and avoid them Printed and Sold by T. Sowle at the Crooked-Billet in Holloway-Lane in Shoreditch 1691. THE PREFACE IN the Year 1681. there was a small Treatise published by a Friend under the Title of A Brief Examination of Liberty Spiritual c. The occasion of writing that Treatise was a sense the Author thereof had and an Observation he had made how much the Nature of that true Spiritual Liberty was misunderstood by some and the Name thereof abused by others in the Profession of the Truth who under pretence of being left to that Liberty in themselves and to their own Freedom therein both took liberty to do such things as were inconsistent with that true Liberty and with the Principle of Truth which they professed and despising those useful good and necessary Helps and Means which the Lord hath provided and furnished his Church or People with for the preventing and keeping out such Disorders Evils and Scandals as the unruly Nature of man through such a mistake of true Liberty might and would bring in did reject the Counsel Admonition or Reproof of their Brethren with a What hast thou to do with me Leave me to my own Freedom To reclaim if it might be those that were thus deceived and prevent others from being so the Author being pressed in Spirit for Zion's sake and for the Peace of Jerusalem and having a deep Sense as himself expresses of the working of the Enemy of Zion's Peace to rend and divide the Heritage of God did write the fore-mentioned Treatise for the Establishment of the Faithful Information of the Simple-hearted and Reproof of the Arrogant and High-minded as his Title Page sets forth As that Treatise had its Service and Acceptance with the Faithful and Simple-hearted So it has passed hitherto for between nine and ten Years free from the Cavils at least Publick of the Arrogant and High-minded till now that of late some of them who are of a restless Spirit and to whom it is uneasie to be or to let others be quiet have singled out that Book for a fresh Butt to shoot at make that a new Occasion to renew Contention and revive the old Controversie In order to this they have very lately published a Book in Answer as is pretended to several material Passages in that Book That Answer hath in the Title Page the Letters J. H. as standing for the Author's Name But since I have no certain knowledge who is meant by those two Letters and I find the general stile of the Answer both in the Preface and Book it self to run in the first Person Plural We which by the Advertisement at the End of the Preface I am told may be understood in respect of those of the same mind with the Author of that Book I chose in my Reply to entitle the Adverse Party to it without regard to any particular Person They labour much throughout their Book to fasten an ugly Imputation or Charge upon the Author of that Treatise they pretend to Answer of endeavouring to bring in a blind Obedience an implicit Faith Conformity before and without Conviction a Dependence on Men instead of a Dependence on God endeavouring to obtrude or set up Opinion or the likeness of Truth instead of Truth c. How far from Truth this Charge is the following Reply is intended to manifest How far from true Christianity a man must be that could be guilty of all this is manifest of it self The Adversaries therefore that they might not hereby too much disgust such of their Favourers as have not wholly cast off all good thoughts of him they thus traduce make as if they would in Charity excuse the Author from doing those things knowingly pretending to believe him both a better Man and more a Christian. But how unlike Christians they have dealt with him in Answering his Book the following Reply will in part discover Here in their Preface for the reason of his doing the things they slanderously tax him with they assign his being deceived through the mysterious working of the Enemy which that it may not seem strange they wish their Reader to consider how many have been deceived thereby both great and small and some at times hurried into things grosly Evil as killing their fellow-Creatures and yet at the same time think they did God service But as no good Christian ever did so So by the Comparison they have made they sufficiently shew what a sort of Christian they in reality esteem him to be Their Preface is so much both for matter and manner of the same Piece with their Book that much of what is in the Preface will be taken notice of in the Reply to the Book to which therefore for avoiding needless Repetitions I refer Yet because they have loosely scattered through their Preface many unsound Expressions which perhaps may not so fitly be handled in the Reply I will briefly touch a few of them here As Their calling the likeness of Truth a Third thing besides what is Evil and Good and saying that it stands betwixt Evil and Good though they bring it in with as As we may say will not hold weight but unsound For that which is only like Truth but is not Truth doth not stand betwixt Evil and Good but whatever it seems to be is really and directly Evil and stands in and with the Evil. So their making the Covering of the Soul where the likeness of Truth is received for Truth c. to be as the Linnen and Wollen-Garment forbid to be worm under the Law is an unfit and unsound Comparison For neither the Linnen nor the Wollen was Evil though as a Type of Sincerity and Singleness of Heart they were then forbidden to be worn in one Garment together but either the Linnen might lawfully be worn by it self or the Wollen by it self But the likeness of Truth that which is only like Truth but is not Truth may neither be received together with any thing that is Truth nor alone by it self without Truth So when they speak of Outward Rules they say Every adding of outward Rules shews a want of Christ's Government by his holy Spirit They mistake If it shews a want of any thing it shews a want of Subjection to his Government by his holy Spirit not a want of that Government Neither is Christ's Government by his holy Spirit incompatible with outward Rules but whatever outward Rules Christ by his Spirit gives are consistent with and agreeable to his Government by his Spirit So again when they say It is certain that no outward Rule
as it concerns a holy Conversation or the worship of God is of any Service but until he come They err There are many outward Rules in the Scriptures of Truth that were given by the Spirit of God which have been and are of Service to many after Christ hath been witnessed come Again when they say Every latter Appearance of God is as death to the former The Expression is unsavoury and not sound For the Appearance of God or Christ do not kill one another but agree one with another and Co-operate to the work he intends thereby But when to this they add And this is our Case as well as any that did go before us c. They err egregiously For the Appearance of God in us did not bring Death to the former Appearance of God in others though to the false Appearances and Likenesses thereof it did Neither will any further Appearance of God hereafter bring Death or be Death or be as Death to this Appearance of God whereby God hath made known himself in and to his People in this Age. Again they say When the Appearance or Conversation must be measured by certain Rules it follows what is terms of Communion or is accepted with God may not be accepted with men This is a loose Expression and tends to let up Looseness Are not Sobriety Temperance Chastity Modesty Honesty c. certain Rules whereby Conversation ought to be measured If there must be no certain Rules for measuring Conversation how shall the most unruly Conversation be blamed reproved judged condemned and either reformed or rejected By these few Instances it may appear how much they are declined from Truth The God of Truth knows I have no other End in this Reply than to defend Truth and the Children of it against the slanderous Suggestions false Charges and wicked Insinuations of the Adversaries to lay Open their deceitful Dealing and to remove as the Lord shall enable me the stumbling-Blocks which they have laid in the way of the Week whereby they have caused some to fall into Misapprehensions and hard Thoughts of Friends without cause And I beseech the God of Mercy to open the Vnderstandings and clear the Sight of all those whose Simplicity has been betrayed by the Others Subtilty that they may see and escape the Enemies Snares and return to the true Fold from which they have been led astray A Reply to an Answer lately published to a Book long since written entituled A brief Examination and State of Liberty Spiritual c. THe Author of that Book called A brief Examination c. hath therein truly and soundly defined Spiritual Liberty declaring it to be two-fold True False according to the true and false Spirit which respectively leads into each The true Spiritual Liberty he defines to be Deliverance from Sin by the perfect Law in the Heart the perfect Law of Liberty Iames 2. otherwise called The Law of the Spirit of Life in Christ Jesus that makes free from the Law of Sin and Death elsewhere stiled The Law of Truth writ in the Heart which makes free indeed as saith Christ If the Truth make you free than are you free indeed So that the Liberty of God's People stands in the Truth and their Communion in it and in the Perfect Spiritual Law of Christ Jesus which delivers and preserves them from every Evil Thing that doth or would embondage In this blessed Liberty it is not the will or wisdom of man neither the vain Affections and Lusts that rule or give Law to the Soul for the minds of all such as are made free by the Truth are by the Truth conducted in doing and suffering through their earthly Pilgrimage The false Liberty he defines to be A departing from this blessed Spirit of Truth and a Rebelling against this Perfect Law of Liberty in the Heart and being at Liberty to do our own Wills upon which cometh Reproof and Judgment This being the Basis of the work I thought fit to transcribe at large that the Reader may plainly see and understand what that Liberty is both true and false which was the subject of that Book and is now of this Controversie Against this Definition of Spiritual Liberty I do not find the Answerers of that Book for the Answer runs in the plural Number take any Exception For in the entrance of their Answer they say As to the Definition of Liberty Spiritually explained page the first We agree upon the matter But passing by some Questions and Answers in that Book tending to shew in some general Instances wherein and how far the Members of the Church of Christ may be left to their freedom They take-hold of a Question and Answer in the second and third pages which are thus exprest Quest. But doth not Freedom extend further than this for since God hath given me a manifestation of his Spirit to profit withal and that I have the Gift of God in my self should I not be left to act according as I am free and perswaded in my own mind in the things that relate to God lest looking upon my self as obliged by what is revealed unto another though it be not revealed unto me I should be led out of my own measure and act upon another's Motion and so offer a blind Sacrifice to God Answ. This is true in a sense that is if thou art such a one that canst do nothing against the Truth but for the Truth then mayst thou safely be left to thy freedom in the things of God and the Reason is plain Because thy freedom stands in the perfect Law of Liberty in the Law of the Spirit of Life in Christ Jesus and in the Truth which is Christ Jesus which makes thee free indeed that is perfectly free from all that is Bad and perfectly free to all that is Holy Just Lovely Honest Comely and of good Report But if thou pleadest thy Freedom against such things yea obstructest and slightest such good wholsome and requisit things Thy Freedom is naught dark perverse out of the Truth and against the perfect Law of Love and Liberty The Question as stated above the Adversaries find no fault with but approve and applaud often calling it a Weighty Question But for all that they either mistake or wilfully pervert it For whereas the plain and express Terms of the Question are these Since God hath given me a manifestation of his Spirit to profit withal and that I have the Gift of God in my self should I not be left c. They in their Sophistical Glosses upon it vary the Terms and instead of God 's having given c. They render it where the Gift of God is received to profit withal And instead of I have the Gift of God in my self They put such as do adhere to it As if there were no difference or They knew or regarded none betwen God's having given a manifestation of his Spirit to profit withal and man's having received this Gift of
have told us They are sure their End is not to give Liberty to Evil they add But to Answer All the Objections that may be made as it would take up too much time so perhaps we may not know all that may be advanced so we shall Omit that till we are better informed of them as also till more fitting Opportunity do occur Rep. A dull Come-off Who that were shameless might not at this rate avoid Answering any Objection that lies hard upon them by pretending it would take up too much time to answer all Objections and that perhaps they may not know all that may be advanced They told us in their 5th page There is but one Objection and that is That this is to give Liberty to Evil and they made a kind of Promise to speak to that in another place Why did they not answer this One Objection which themselves had advanced Now because they know not what to say to it nor how to Answer that One Objection they pretend it would take up too much time to Answer all the Objections that may be made and that perhaps they may not know all that may be advanced Is not this pittiful Shuffling Is not this mean Trifling for men for such men for men so cryed up as some of them are Perhaps say they we may not know all that may be advanced What then should that hinder them from taking notice of what they did or might know of what was advanced Did not the Book they pretend to Answer enumerate several Particular Evils which the Enemy by that Plea of leaving every one to act as he is free c. is introducing a Liberty to as Paying Tythes to Hireling-Priests Marrying by the Priest Declining a publick Testimony in suffering times or hiding in times of Persecution Worshipping and respecting the Persons of men and Observing the World's Holy-days and Mass-days as they call them Why did they not Answer these that were advanced as there phrase is Did they want to be better inform'd whether These are Evils or no They could not but know that most of these Evils have been closely charged as the Fruits of that Spirit they are now joyned to And their so slightly slipping over them now is no good sign that they are wholly clear and free from them They boast indeed of Life and Conversation but distinguish not that I observe betwixt Conversation Civil and Religious betwixt that which relates to the World and that which more especially respects the Church of God 'T is true they say in general words p. 43. with respect to Lives and Conversations Place your Iudgment upon what is Evil and spare not for there it will stand for we plead not for Evil in any And again We grant that any may reporve Evil and what is Immoral c. p. 46. But their explaining Evil by the terms Immoral and simply Evil as in pag. 39. where they say If Nothing that is simply Evil or Immoral can be charged upon your Brethren c. And in p. 44. Though nothing that is Immoral or Evil in it self can be proved against them shews they mean by Immoral such open Prophaneness and Debaucheries as Human Laws correct And so notwithstanding their pretending Not to plead for Evil in any their Plea may indulge and countenance those Evils before mentioned of paying Tythes to the hireling Priest of being married by the Priest c. and of marrying such as are out of Truth yea out of the Profession of it yea and of all the Disorders that heady and unruly Persons are capable of committing against Church-Society by raising and fomenting Strife and Contention amongst Brethren by drawing and gathering into Parties Sides and Factions by making Schisms Rents and Breaches by running into down-right Division and open Separation All which are Evils and such Evils as the Judgment of Truth always was is and ought to be placed upon But seeing the Adversaries hide themselves under the Terms Simply Evil or Immoral let me ask them more particularly Whether it be not an Immoral Act for any one to deprive Another by force or fraud of his just Right and Property They know what of this kind has been done by some of their own Party at Reading and other Places where they have forcibly kept Friends out of their publick Meeting-Houses and deprived Friends of their just and lawful Right and Property in those Meeting-Houses contrary to all Right and Justice Now though Truth 's Judgment hath been placed and doth stand and abide upon this Evil and upon the Authors and Abettors thereof And though being so undeniable in fact and so gross in nature some of the Adversaries are ashamed or afraid to plead for it Yet which of them all has joyned with Friends in placing the Judgment of Truth upon it and upon them that are more immediatly guilty of it Nay do they not rather own and joyn with such as have been and are most guilty in this case and receive such of them as are Preachers to preach and pray amongst them In their 5th page they take a slight notice of the latter part of the Author's Answer where he said But if thou pleadest thy Freedom against such things yea Obstructest and Slightest such Good Wholsom and Requisit Things namely such things as are Holy Just Lovely Honest Comely and of good Report as he had mentioned just before thy freedom is naught dark perverse out of the Truth and against the perfect Law of Love and Liberty In the reciting of which I observe they slip over these words obstructest and slightest as being Conscious perhaps that they have done so and have no colourable defence to make for their so doing Their Answer to the rest is this This is still to the same Tune here is a Iudge implied but not set forth 't is not say they the Spirit of Truth but some outward thing whatever it is and they add We know not where he will fix c. Rep. To the same Tune They were in a jolly Humour sure when they borrowed this Phrase from the Ballad-mongers So pag. 17. they say Shall we Pipe to the same Tune for Company Truth would have taught them more Gravity and it is to be hoped their beguiled Proselites will observe and take notice what a frothy Spirit they are guided by But though they say The Judge is not set forth but only implied and by theâ—â— saying Whatever it is they imply they know not what it is nay they confess in plain Terms they know not where he will fix yet in this tuning strain they as boldly as blindly that is confessedly not seeing or knowing what it is adventure to affirm 'T is not the Spirit of Truth By which the Children of Truth know that the Adversaries in this Judgment are out of Truth In the same airy Vein they go on thus But since we know not where he will fix to say no more 't is dark to be sure Then as if on
Grace and Spirit of God in my own Heart had answered Yea That is of all things most desirable since they are well left that are there left for there is no fear of want of Vnity where all are left with the one Spirit of Truth They must be of one mind they cannot be otherwise To this the Adversaries say That those that are truly left with the one Spirit of Truth must and will agree we grant and therefore where difference is carried on to the breach of Charity one side at least must be wrong but which ought in God's fear to be inquired the greater Number cannot determin it Rep. Here they grant that those that are truly left with the one Spirit must and will agree and yet at the same time suppose they will differ and which is more that they may differ and yet neither side be wrong if the difference be not carried on to the breach of Charity How they will reconcile these their different Notions I know not But since they yield that one side at least must be wrong where difference is carried on to the breath of Charity Let the Difference between them and Friends be looked into and inquiry made in God's fear on which side the Breach of Charity began that it may thence appear according to their own Proposition which side is wrong And in this Disquisition we will not expect any advantage from being the greater Number though they may give us leave to put them in mind that when and where an Argument from the greatest Number with respect to particular Places seemed to lie on their side they have not failed to urge it Now in order to a right understanding how Charity came to be broken in the carrying on of this Difference it should be remembred that when some things were recommended to the Churches relating to Christian Discipline in order to prevent such disorderly and scandalous Practices as under an abuse of our Principle of true Christian Liberty a Spirit of Looseness and Libertinism was introducing some shewed themselves dissatisfied therewith and unwilling to admit the use thereof pretending that they did not see the service of the things recommended Though this Plea was seen to proceed from weakness in some and want of a true watchfulness unto and waiting upon the heavenly Gift in themselves which would have given them a true sight and sense as it did their Brethren both of the want and of the usefulness of the things recommended yet while they kept quiet out of Contention and open Opposition Friends tenderly bore with them and carried themselves Brotherly towards them endeavouring in the love of God as occasion offered to open and inform their Minds in the things concerning which they profest to doubt But long it was not ere they abusing the tenderness of Friends towards them grew high and heady contentions and quarrelsome endeavouring publickly and labouring much in private to gather into a Faction and make a Party Which when they had in some measure effected having by evil Surmises and false Reports betrayed and misled many young Convinced Ones and some that were but weak in Judgment as well as picked up others that went discontented whose 〈◊〉 Spirits and disorderly Conversations had â—â—â—â—â—red them of the esteem they coveted amongst Friends they then appeared more openly to oppose revile and vilifie those things which before they pretended to the doubtful of and not to see a need of or service for calling them in Contempt and Derision Men's Orders human Edict Canons Constitutions Prescriptions Papists Impositions Innovations Bulls c. not sparing any reproachful Term which they thought might beget or increase in their Proselited Party a dislike of the things recommended and a dis-esteem of Friends This their unruly and turbulent behaviour gave occasion to Friends to reprove them and exhort them to study to be quiet and have regard to the Churches peace And surely had they indeed had any regard to the love of their Brethren to the peace of the Churches of Christ to the Reputation of Truth in the world or to the honour of that holy Name of the Lord by which we are called they would never have begun much less have carried on a Difference 〈◊〉 so high a Breach of Charity as they have done and that about such things as some of themselves have declared to be in their esteem but trifles small things of little or no 〈◊〉 But notwithstanding the Endeavours the Labours and Travels that were used by Friends to have reduced them to a 〈◊〉 〈◊〉 they grew still higher and higher in their Opposition and 〈◊〉 Carriage till at length they made not only a Breach of Charity but of Meetings also â—ending off from Friends and setting up separate Meetings of their own for themselves and their Party to meet apart in in separation from and opposition to the constant settled Meetings of Friends not only with respect to the outward Affairs and Business of the Church but even with respect to publick Worship too And in several printed Books and Papers written by some and industriously spread by others of them published the difference to the world exposing Friends as much as in them lay to the Contempt and scorn of the Prophane as Apostates Innovators Idolaters setters up of Images Idol-Prophets possessed with the Spirit of Belial and the like and not only to the Government but even to the Rabble also as a treacherous Company Introducers of Popery and but one step from it c. and that in a juncture of time when the then present discovery of the Popish Plot had exasperated the Nation against all that were but suspected to favour that Communion That this is the true state of the Case though but briefly set forth I appeal to all Friends that understand it and hereupon leave it to all such to judge in the fear of God whether the Adversaries be not they that have made this Difference and carried it on to the Breach of Charity and are therefore according to their own Conclusion WRONG The Adversaries having granted in their 16th page that those that are truly left with the one Spirit of Truth must and will agree they in the same page add But that there must be an Identity of Opinion as say they we think the School-men call it that is a Sameness of Mind and Oneness of Iudgment to Circumstantial Ceremonial or Shadowy things is sooner said than proved and savours more of Curiosity than any real Necessity Rep. It may perhaps be thought to savour more of Curiosity or something else as Vain-glory Self-conceit or a fond Affectation of being thought to have converst with School-men than of any real necessity or common Discretion for them to tell us what the School-men call Sameness of mind especially unless they could have done it upon better assurance than an as we think They had better have kept in the School of Christ where they might have learnt Sameness of mind and
it For here is not only no Coherence between their Premises and Conclusion but a plain departing from the terms of the Proposition which was a Pleading this of being left to the Grace of God in themselves against Vnity Which word they wholly leave out and instead thereof put in to plead this against this or that thing bâ—ought in by this or that man c. This shews their shuffling and idle way of arguing However we deny that any thing believed or practised as a Religious Duty among us was brought in by any man oâ— men as men but by the Spirit of the Lord opening Counsel in the hearts of his Servants and throuâ—h them recommending the use of such things to the Church of Christ and opening the hearts of such as waited singly in the same Spirit of Truth to receive close and joyn with the same from an inward sense Conviction and Perswasion that the things so recommended were of God In which we have been and are abundantly confirmed by the sweet and powerful presence of the Lord with and amongst us in the use thereof evidencing to our Spirits his accepting us therein And if the Adversaries believe those things to be wrong that doth not prove they are wrong though it may prove their belief and themselves wrong In their 21th page They quote another passage out of the said Book in these words I must say unto thee Friend what if thou wilt not be left unto the Grace and Spirit of God in thy self Here they break off with an c. omitting the rest of the Sentence which in the said Book follows thus nor wait for its mind nor be watchful to its Revelations nor humble and quiet till thou hast received such necessary manifestations but pleadest against the Counsel of the Spirit of the Lord in other faithful Persons under the pretence of being left to his Spirit in thy self by which means thou opposest the Spirit to the Spirit and pleadest for disunity under the name of Liberty Their Answer is Then such do the thing that is extreamly Evil. Rep. No doubt of that But when they do so what is to be done in the case Are they to be left to their Liberty and Freedom in doing the thing that is extreamly Evil Is the Church bound to own them receive them acknowledge and admit them not only for Members but Ministers and Preachers while they are doing the thing that is so extreamly Evil Or in case they disturb her godly Care and Practice and grow Contentious and exalt their Judgment against her as the Adversaries have done hath she power from God to exhort admonish and reprove them and if they persevere therein in his Name to refuse any further fellowship with them till they repent of their Evil as in the 10. pag. of the Book they pretend to Answer is laid down but not taken up answered or taken notice of by them that I find Having nimbly answered to the former Quotation Then such do the thing that is extreamly evil they immediately add but on the other hand what if they are left with the Grace and Spirit of God which they may or at least some for any thing that he hath said Rep. May they so That 's strange They that will not wait for the mind of God's Spirit not be watchful to its Revelations nor humble and quiet till they have received such necessary Manifestations but plead against the Counsel of the Spirit of the Lord in other faithful Persons under the pretence of being left to his Spirit in themselves and so oppose the Spirit to the Spirit and plead for Disunity under the name of Liberty may they for any thing that he hath said who hath said all this here and more elsewhere be left with that is led by the Grace and Spirit of God in this But say they What care has he taken What remedy has he provided that true Liberty and Freedom of Speech may be maintained Rep. Let them shew if they can when or where true Liberty and Freedom of Speech hath been denied by Friends That it hath been indeed by the Adversaries may be proved if need require But it may well be supposed what sort of Liberty and Freedom of Speech they would maintain by the Licencious Liberty they have taken and used in speaking of and against such Persons and things as they dislike a Liberty to rail at and revile those whom they call their Brethren under the Names of Apostates Innovators Introducers of Popery Setters up of Imâ—ges Idolaters Idol Prophets a treacherous Company c. a Liberty to mock at scoff jear and deride the order and discipline of the Church of Christ under the contemptuous names of Canons Constitutions human-Prescriptions Mens-Inventions Edicts Bulls c. This is the Liberty and Freedom they have hitherto used both in speaking and writing how true and fit to be maintained let all that live in Truth judge To the Author's Question whether he may not exhort to the practice of what he is moved to press to the practice of they Answer We graunt he may c. Adding It 's not our Duty to obey him because he says it but because we know or at least are perswaded that what he says is true page 22. Rep. Neither that Author nor any Friend besides ever exhorted or desired much less pressed as a Duty on any to obey him or to do any thing of a Religious concern because he said it but have alwayes directed to that which would give every one a certain knowledge and Perswasion of the thing so exhorted to There was therefore no need for the Adversaries to fence themselves against that which was never offered them But they delight by such suggestions to insinuate evil surmises into the minds of their beguiled Proselites In their 22. pag. They quibble upon the words Common and Universal for citing these words out of the Book they pretend to Answer viz. But therefore are not the Members of one mind and Iudgement in common and universal matters relating to the Church of God They answer There is not much doubt in this when truly understood but we are to mind say they that we be not deceived and imposed upon as to what is or ought to be accounted common and universal matters Hereupon they give us their notion thereof both affirmatively and negatively thus By common and universal matters we understand and we hope say they according to Truth what has been commonly and universally received and not new and novel things that have not been so received Rep. This is not according to Truth which is free and illimitable whereas this would lay a Limit and Restraint upon God from opening the way of Truth and Righteousness further and further and from adding such helps and means for the Propagation thereof and preservation of his People therein as he in his unsearchable Wisdom shall see need of For every fresh Discovery may on this pretence be slighted
rejected as a Novelty in the same Spirit wherein the World rejects the whole way of Truth as a Novelty Common and Universal matters therefore relating to the Church of God are not to be restrained to such things as have been commonly and universally received For the envious Seeds-Man was not backward to sow his evil Seed betimes and Captious Spirits have risen up early as well as now of late excepting against some one some an other thing in Doctrine or Practice yet pretending to own the Fundamental principle of Truth So that the most approved practice amongst Friends may perhaps fall short of having been in a strict Sense Universally received For Universal admits no Exception But by Common and Universal matters relating to the Church of God are to be understood matters of Common and Universal Vse and Service in the Church of God things not peculiar to this that or to'ther Member only but of common use or benefit to all the Members of the Body And that the Author so meant it his own words plainly shew page 5. Where he says Degree or Measure in the same Life can never contradict or obstruct that which is from the same Life for the common benefit of the Family of God Did Iude call the Salvation he writ of verse 3. Common because it was commonly received or because it was offered intended and tendred as a Common Benifit to all that would receive it And whereas the Adversaries say This of Conviction and Perswasion preceding Conformity hath been a Common and Vniversal matter or thing because commonly and universally received among us as a great Truth I Reply It is indeed a great Truth and hath been and is a common and universal Matter but not for the cause or reason they assign For if it had not been commonly and universally received among us as a great Truth yet it would have been a common and universal Matter relating to the Church of God because it is a Matter of common and universal Service and Benefit to all and every Member in the Church of God But since they here acknowledge that this Doctrine of Conviction and Perswasion preceding Conformity hath been commonly and universally received among us as a great Truth they do ill to insinuate which too frequently they do that Friends would draw any to a Conformity to any thing before or without Conviction or Perswasion In their 23d page They pick another piece of a Sentence out of the Book they pretend to Answer which they set down thus What comes from the Light Life and Spirit in one is the same in Truth and Vnity to the rest as if it rise in themselves This is seen in our Assemblies every day c. Now because they dare not directly gainsay this and yet are disposed to wrangle they pretend to know the Design of the Argument and quarrel with that The Design they say of this Argument is to gain a dependance upon the Teachings of God by Instruments equal at least to the Teaching of God immediately by his Spirit in our own hearts and this they say how plausible soever is not according to the Truth as 't is in Iesus Rep. Their surmise in this Case is wrong and Evil and therefore not according to Truth That which they suggest to be the Design was not the Design of that Argument as they call it But the plain and true Design of it was to obviat an Objection and cut off a false Plea for Disunion and Discord grounded upon variety of Measures and diversity of Gifts and Offices in the Body For the Author having put the Question page 4. Are there not various Measures diversities of Gifts and several Offices in the Body And having granted that there are proves that that variety and diversity of Measures Gifts and Offices in the Body administers no ground for Disunion Discord or Contrariety amongst the members of the Body since it is a false way of Reasoning to conclude Discord from Diversity Contrariety from Variety which having illustrated by an Instance of the various Senses in a natural Body without any Contrariety flowing from that variety he shews page 5. That Diversity of Gifts doth not infer Disagreement in Sense nor variety of Offices contrariety in Judgment concerning those Offices Then having from the concurrent Testimonies of the holy Scriptures set forth the Unity of God he infers that the Light Life and Spirit of God is at unity with it self in all and what comes from the Light Life or Spirit in one it is the same in Truth and Vnity to the rest as if it rise in themselves For this he appealed to the daily experience of Friends in our Meetings where the Living and sensible ones know that what comes from the Light Life or Spirit of God in any Friend that Ministers is felt received closed with and united to as Truth by those that in the same Light Life and Spirit wait as well as if it had arose in themselves this was the Design of the Author's words in that place as is apparent to any that fairly reads them and the Design was good But the Design of the Adversaries was Evil in surmising another Design without ground that they might make an occasion for Cavilling For they are fain to confess that there is no contrariety in the Spirit of God no Contradiction in the Spirit 's Teaching being all for one and the same end the good of Man by the Salvation of his Soul Nay they acknowledge There is so much Truth in what the Author hath said that when fairly stated they are content it should be as a Rule to measure the whole difference by And yet they spend about a couple of Pages in Carping at it They say betwixt God's Teaching by Instruments and Teaching immediately by his Spirit in our own hearts there is this Distinction or Difference that the first is but to prepare the latter to perfect Whereas the Scripture saith expresly When Christ ascended up on high he gave gifts unto Men some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints c. Eph. 4.8 11 12. So that hence it appears that the Teaching of God through such Instruments as he gives his heavenly Gifts unto for the work of the Ministry hath a further tendency and Service than but or only to prepare for those Gifts were given for the Edifying that is building up or Establishing of the Body of Christ and for the Perfecting of the Saints This shews the Adversaries for all their high Notions and fluttering Pretences are short of a right understanding and to seek in the work of the Ministry being ignorant of the true and full end of Divine Ministerial Gifts So again they say page 23. When the things of God do come from God's holy Spirit immediately they are then as the Oracles of God this shews they do not reckon them as the Oracles of God if they come from
Spirit of God in themselves page 9. And indeed so far are Friends from having or referring any to a dependence on any Instrument through which God at any time spake that they have always recommended all to the Grace and Spirit of God in themselves which says Amen to the Testimony that proceeds from the same Grace and Spirit in another that their dependence might be upon God in that And had the Adversaries look'd with an indifferent Eye they might have observed what the Author of the Book they are so angry at hath written in the 8th and 9th pages thereof viz. That the same lowly frame of mind that receives and answers the mind of the Spirit of the Lord in a Man's self will receive and have Unity with the mind of the same Spirit through another and the reason is plain because the same self evidencing Power and virtue that ariseth from the measure of the Spirit of Truth in one self and that convinceth a Man in his own heart doth also attend the discovery of the mind of the same Spirit when delivered by another They speak of the Church that is perfectly redeemed c. But this say they is that Church that is hid from the World Rep. By this they would make as if Christ had two Churches one hid from the World and another known to the World But is the Church or was it ever known to the World Was not his Church always hid from the World Can the Church of Christ be seen but by a Spiritual Eye And hath the World that Eye to see her with In their 32 page they say Why do you impose upon your Brethren Rep. The Insinuation is false and malicious Friends impose not upon any But what God hath manifested as his mind unto us for the Service and good of his Church that in his Fear we practice our selves and that we have recommended to others When some have said they saw not the Service of it such have been exhorted and desired to wait upon God in the measure of his Light Grace and Spirit manifested in themselves that thereby they might come to a Sight and â—ense thereof and have Unity with their Brethren therein and in the mean time to be quiet and not oppose those things which their Brethren were conscientiously concerned in and which they themselves confessed that they had not a sight whether the things so recommended were of God or not But instead of taking this good Counsel some Factious Spirits amongst them set themselves to obstruct and hinder Friends from proceeding in the way which the Lord had led them into working against Friends at first in a more hidden manner by sly Insinuations and evil Surmises secretly conveyed from House to House among such as were weak of Vnderstanding or but young in the Convincement and knowledge of Truth or under some discontent of mind or such as wanted a broader way than Truth allows These they smoothly and craftily insinuated themselves into entertained them with Stories and false Reports against this that and the other Friend labouring to perswade them that such sought to set up a Lordly Dominion over them to make themselves Rulers of the Church and bring others in subjection under them Than which nothing could be more false But after that those wicked Agents had by these and such like ungodly Courses beguiled many and formed to themselves as they thought a sufficient party in divers parts of the Nation they then brake forth into open Opposition gain-saying withstanding and disturbing Friends in the practice of those things which friends were convinced of and satisfied the Lord had led them into and owned them in calling them in scorn and derision by the reproachful and despightful Terms of Canons Constitutions Decrees Mens-Inventions Human Traditions Popish-Prescriptions Edicts Orders Bulls c. And when Friends seeing them thus run out from Truth and bandying together against Truth could no longer receive their Testimonies in our publick Meetings as Preachers amongst us but were necessitated to shew some open dislike thereof then did the Adversaries impose their Preaching and Praying upon Friends requiring Friends to bow in Conformity to their Prayers and that not only before and without but even against and contrary to Conviction and Perswasion for Friends gave them to understand that they were convinced and satisfied in their Judgments and Consciences that they being gone from the Spirit of Truth and Gospel of Peace ought not to be owned as Ministers thereof Nay to that height did the Adversaries proceed in obtruding their Ministry upon Friends that in some places where they had gotten strength by Numbers sufficient to carry on their evil Designs they imposed Conformity to their own Ministry under an outward Penalty and that no less than a being excluded from debarred and deprived of the use of their publick Meeting-places in which the Friends so deprived had and have a true Right and legal Property Nor did they only threaten this but were as bad as their words and did actually shut and keep the Friends out and refuse them entrance into their own Meeting-places unless they would first promise to conform This was Imposition with a witness And Reding is a witness of this The Cavils they make in their 34. and 35. pages on occasion of the Differences mentioned Rom. 14. about Observation of Meats and Days are very trivial They do not prove that the Instances of abstaining from Meats and observing Days are Parallels to those parts of Church-Discipline which they fight so much against They confess indeed that the instance of Meats Rom. 14. is an Instance of Weakness but they urge that the Apostle's Advice was that those weak ones notwithstanding their weakness should be received Rep. We agree with the Apostle's Advice and have testified our Consent thereto by our Practice For so long as the Adversaries kept within the bounds of weakness only alleadging want of sight their weakness was born with and they were received by Friends in hopes that if they waited humbly and honestly upon the Lord he would open their understandings and give them a sight and satisfaction concerning the things they then doubted about But when not content with this bearing and forbearing they grew heady and quarrelsome and sought by running into jangling disputations to stagger others and spread the Leaven of their own doubts that by making others as doubtful as themselves they might raise a party to carry on strife and contention by they then put themselves out of the Protection of the Apostle's Advise For as he advised to receive him that is weak in the Faith so he also cautioned not to receive him to doubtful Disputations He was to be received if he would be quiet and his weakness to be born with but not if he would be alwayes wrangling and raising Dissentions in the Church So far as the cases will admit Comparison the Adversaries Representative was that weak one who could not eat what his Brethren
could He through weakness could not eat They through weakness of sight could not see what their Brethren saw could not Act as their Brethren did at least pretended so Now as the Apostle gave a cautionary Let not to him that was strong Let not him that eateth dispise him that eateth not Rom. 14.3 which Friends observed towards the Adversaries not despising nor rejecting them for their apparent weakness but bearing with them and carrying themselves tenderly towards them So he gave another cautionary Let not to him that was weak by whom as I noted the Adversaries are here represented Let not him that eateth not judge him that eateth Had the Adversaries observed this Caution 〈◊〉 the Apostle and not judged their Brethren in and for those things which their Brethren saw to be their Duty and were satisfied and conscientiously concerned in and which themselves acknowledged they had not a clear sight of the Difference in probability had not come to what it now is But the Adversaries forgeting the Apostles Counsel fell to judge their Brethren and that in the most provoking and reflecting manner under the names of Apostates Innovators Idolaters Setters up of lordly Dominion Vsurpers of Authority over Conscience Introducers of Popery c. and that in Print And never gave over till they run themselves by open war into that open Separation in which they now stand In their 35th page they fall again upon their old odd Notion of making Circumstantial and Shadowy to signifie the same thing Rep. Herein they err for want of considering the proper nature of each Every Shadow is a Representation of some particular Substance which it is a shadow of But every Circumstance is not Representative There are Circumstances of Time Place Gesture c. belonging to every Action yet is not every such Circumstance a Representation of some particular Substance Therefore every Circumstance is not a Shadow In meeting together to worship God there must be a time to meet at a Place to meet in These are Circumstantial to the worship for which the Meeting is but they are not Shadows If the Adversaries think they are pray let them assign the particular Substances of which they are Shadows and which as Shadows they represent But for ought I see they make all things to be Shadows but the Spirit of God For they say they must be Substance or Shadow and they admit nothing to be Substance but that which leads into all Truth and they add The Substance is God's holy Spirit that only and alone guides into all Truth So that after their Shadowy way of Reasoning the Gospel Dispensation should be as Shadowy as the Legal was or else there must be no external Appearance of Worship under the Gospel And yet they acknowledge There should be no Shadows in Christ's Government But if there should be no Shadows in Christ's Government and all External Acts of Worship according to their notion are but Shadowy then there must be no external Appearance or Acts of Worship under Christ's Government And what then would this shadowy shady dark Reasoning of theirs bring things to I wish the more single-hearted of their beguiled Proselites would well observe this and consider what Shadows of Christians they have made or would make them In like manner they blunder about the Circumstantial and Essential puzzling themselves and their Reader to no purpose for want of applying the words Circumstantial and Essential to their respective and proper Relatives for they must relate to something that which is but Circumstantial to one thing may be Essential to another Outward Motion or motion of the outward Members is Circumstantial to man not Essential to his being for a man may be a man without outward motion But this outward motion though it be not Essential to man's Being yet it is Essential to his Walking Talking Eating c. For walking talking eating cannot be without some outward motion of the outward Members As it is thus in Natural so in Religious Matters Outward Performances are but Circumstantial not Essential to Religion simply considered as in it self and strictly taken in the abstract But those very Performances which are not Essential to Religion it self in that strict fense may be Essential to the Outward Profession and external Exercise of Religion And indeed no outward Profession of Religion can be made no external Exercise of Religion performed without the Circumstance of some outward Act or Medium Which shews that outward Performances outward Acts or Mediums are Essential to the Being of outward Profession or Exercise of Relion though not to Religion it self in that strict and abstractive sense before mentioned I write this not with respect to any particular Medium Act or Performance but in a general way with respect to every Outward Performance that relates to the right Exercise of true Religion And to check the too confident Conclusion which the Adversaries over hastily draw thâ—â— whatsoever is not Essential to Religion according to their undistinguished sense of Essentials is without more ado a meer-Shadow The Author of the Book they pretend to Answer in his 9th page thereof having shew'd that the Plea which the Adversaries make viz. I must mind the Spirit of God in my self though true in it self yet ought not to be so applied as to disregard the Preaching or Writings of Christ's enlightned Servants because by them applied properly to the Preaching or Writing of false Prophets and Seducers concluded thus I say the Doctrine is true but not exclusively of all external Counsel or direction therefore false in application where men are allowed to have had the fear of God and the mind of his Spirit and are not proved to have acted in their own Wills and Wisdom or without the Guidance of the Spirit of God about the things of his Church and Kingdom Here the Adversaries open wide and a grevious Out cry they make p. â—7 c. Two main Exceptions they take against this One at the words have had the fear of God and the other at the words are not proved to have acted c. Against the first they alledge that such as may have had the fear of God may now be without it And to give a flurt at the Author they add As well as himself who used to have good Arguments but now wants them Against the second they urge that since every fact must be committed before proved they may have acted in their own will and not yet fully proved Now that this is a meer empty Cavil and carping at words only will appear by the Author 's own words in the place fore-cited where he expresly calls the Persons he spake of Faithful Brethren and Christ's enlightned Servants So that it is evident he used that other way of Speech afterwards upon the Adversaries Concession and to bind them the faster who how meanly soever they thought of Friends then allowed them to have had the fear of God and the mind of his
and certainly known as the Tares in the Parable at the first sight were to be Tares Ah how would this loose Spirit that is got up in some turn Spiritual Zion the inclosed Garden of God into a Plowed-Field However it is to be hoped Their applying the Parable of Tares to themselves may help to make some others understand them better than hither to they have done And their pleading for a Toleration for Tares to grow in the Church for of the Church and its Members they here treat not of the World may give some a further sight of their Design for sheltring Evil and what they aim at in this Plea than ever they had before After they have shewed the utmost of Immoderation in managing the Difference on their own part they now at length begin to preach Moderation to Others If say they this Difference cannot be ended manage it with more Moderation they might have added than themselves have done and in that love of God that it may be shewed the Lord is at hand to gather different apprehensions into a better Temper They might have added than Themselves have hitherto been in Rep. But why did they not think of this Moderation before they published their many scandalous and malicious Books to the defaming of Truth and Friends to the world as much as in them lay Why did they not preach this Moderation to their own Party at Reding and other Places to have gathered them into a better temper for a worse they could hardly have been in than to keep Friends out of their Meeting-Houses wherein they had a just and legal Property and expose them for divers Years together to those hardships that Heat and Cold Rain and Storms of Weather bring They who have done the greatest mischief by their Immoderation that they can begin now to recommend Moderation to others And they who have done their utmost to dishonour the God of Truth and Peace before the People by publishing their wicked Books and setting up their separate Meetings do now take upon them to exhort Others to Moderation Otherwise say they you will dishonour the God of Truth and Peace before the People Is not this Hyprocrisie in grain They add pag. 46. You must agree together quietly or part friendly or you are no Preachers of Righteousness whatever your Principles of Truth may be Rep. To what end do they propose this now so long after they have actually parted from us They have had their separate Meetings these many years And more than a year ago some of them gave us to understand in Print that they had chosen to meet apart and had withdrawn But since they did neither agree quietly with us while together nor did part Friendly when they withdrew does it not follow upon them according to their own words that They are no Preachers of Righteousness whatever Principles of Truth they may hold They urge the Example of Abraham and Lot for parting by agreement But they do not take notice that that was only a parting of outward Habitations and that through Necessity because the place was not large enough to hold them So that this was not a Religious parting muchless a parting through Opposition of their Spirits Yet this was in the Vncircumcised state too for Circumcision was not instituted till after this But they would do well to consider that Lot who took his Choice and parted from Abraham the Friend of God came to great Loss and suffered deeply thereby For though at first remove he pitched his Tent but towards Sodom Gen. 13.12 yet quickly after we find him settled in Sodom chap. 14.12 And he had not long been there before he was made a Captive and was glad to be rescued by him he had parted from O that all that are in danger of being beguiled betrayed and led away by this Dividing Spirit and its Agents would consider these things in a Spiritual Application and beware of Separating from God's Friends lest by the pleasantness of the Plains where liberty freedom room and scope may be had to walk at will they be allured to pitch their Tents towards mystical Sodom and by degrees drawn into it It follows in their Book But why cannot you agree together whilst you own one and the same righteous Principle Rep. By this it seems as if owning a Principle were Terms of their Communion To own the Principle of Truth is one thing to hold it keep to it and obey it is another Many do the one that do not the other Many own the Principle of Truth in words that never came into Obedience to it and some that have departed from obedience to the Principle have yet retained a verbal Acknowledgement of it And of them that have made Profession of the Truth and afterwards turned their Backs upon it how few are there that do not own the Principle They find fault with something or other in the Society to make themselves an Out-let that they may thereby slip out and shake off the Yoke of Christ which is as uneasie to the Wrong as easie to the Right But they commonly cry up the Principle still Do not Pennyman Crisp and Bugg own in words the same righteous Principle still Let me turn the Question then upon the Adversaries and ask them Why cannot you and those men agree together whilst you and they own one and the same righteous Principle Nay why cannot you and they agree in other things as well as in contending against Truth and writing Books against Friends They add You came out together have you not done the greater and cannot you do the less That 's strange Rep. That 's not so strange as they would make it Israel of old came out of Egypt together and with them a mixt multitude Exod. 12.38 or as in the Margin a great Mixture But all they that came out together did not agree to travel on together No some grumbled and murmured at the Hardships in the way Some emulated and repined at the superior Gifts and Graces of their Brethren Some let in and cherished Evil Surmises and false Iealousies concerning their Brethren as if some of their Brethren took too much upon them and lifted themselves up above the Congregation and sought a Principality or Lordly Dominion over the rest Numb 16. Thus wrought the subtil Enemy after divers manners to divide scatter and turn aside some after one manner some after another Some were swallowed up of the Earth and perished in their Gain-saying Some were for making themselves a Captain in opposition to the Captain God had made and for returning again into Egypt the Land of Darkness out of which they came up together Others were consumed by the Fire of the Lord which in hot Indignation brake forth against them And all the Murmurers fell in the Wilderness Now all these things as the Apostle says hapned unto them for Examples and they are written for our Admonition 1 Cor. 10.11 Therefore Murmur not ye as some of them also Murmured and were destroyed of the Destroyer ver 10. That which remains of the Adversaries Book is mostly a Recapitulation or contracted Repetition of their foregoing Reasonings grounded upon a false Hypothesis or Supposition that Friends would impose new things as matters of Faith and terms of Communion and would bring in blind Obedience by pressing Conformity before Conviction and the like which I hope the Reader will find to his Satisfaction refuted before That therefore I may not swell this Book with unnecessary Repetitions I will only recommend to the Reader 's Observation what after all their Outcry against bringing in new things as they call them the Adversaries themselves grant in page 48. in these words Any Particular or any Assembly of the Community may offer what is new if they sincerely believe it good and Serviceable without breach of Vnity or at least of Communion but say they we cannot find to the bringing of new things in as matters of Faith or terms of Communion that any Assembly have any more power than a particular Person Rep What Power an Assembly may have more than a particular Person I list not here to dispute because I would not like them pick occasion of Debate and Quarrelling But since Friends have not offered any of the things the Adversaries except against under the Notion of new things as matters of Faith to others or as terms of Communion but have only offered such things as they sincerely believe are good and Serviceable let it suffice that Friends have herein done no more than the Adversaries here grant may be done by any Particular or any Assembly of the Community without breach of Unity or Communion The Breach therefore of Unity and Communion that now is betwixt them and Friends must lie and doth at the Adversaries Door who by the heady willful violent and turbulent Opposition they made to obstruct and hinder Friends from proceeding on in the use and practice of those things which the Friends sincerely believed and do yet believe to be good and Serviceable have run themselves into open War and that in Print against Friends and into open Division and Separation from Friends So that it is They have broken themselves off from the Unity Communion and Society of Friends both inwardly in Spirit and outwardly also in Religious Exercises The Lord if it be his good pleasure give them yet a clear sight and true sense of the great Evil and Mischief they have done against God his Truth and People that in the sense thereof they may be truly humbled and bowed down before him and brought to such an honest and sensible Acknowledgment thereof as may evidence their sincere Repentance that through Judgment they may find Mercy and obtain Remission from him THE END Of the Mistakes committed in Printing the most material that have been yet observed are here noted to be Corrected Others of less moment as mis-spellings mis-placing of Letters or Stops the Reader is desired to amend in reading PAge 10. line 21. read is in pag. 20. line 8. r. reprove l. 13. for immoral r. Evil p. 22. l. 33. for not yet r. nor yet p. 23. l. 25. after dispensation make Commâ— p. 40. l. 13. f. present r. recent p. 44. l. 1. r. Iohn 6.56 p. 50. l. 27. r. Peter p. 52. l. 9. f. of Evil r. for Evil. p. 63. l. 12. f. prevent r. pervert