verse 64. But notwithstanding we would not be understood positively to affirm that Christ intended not a Baptism of Water Joh. 4.2 as needful to be administred by some by reason of the Weakness of the People for a season because 't is evident that not only Christ's disciples before he was Crucified when it appears not that they had any Power to baptise with the Spirit did baptise but also that some after that time of his being Crucified Act. 8.16 29 36 37. were baptised in the name of the Lord Jesus and yet they had not received the holy Ghost which being compared with what is written touching the Eunuch and Philip Act. 38.39 who by the Spirit was bid to Go near and Join himself to the Eunuch's Chariot doth clearly import that Water baptism was used as well after the Crucifying of Christ as before But whether by vertue of any command from Christ so to do is yet the question and uncertain from any positive Scripture However suppose that the Baptism of Water was the Baptism intended by Christ in the words Go teach all Nations baptising them c. it then seems naturally to follow that this was but a Confirmation of John's Ministry and that being a Legal Administration but for a season and not to the End of the World and was not that baptism wherewith John testified Luk. 25.49 Act. 1.4 Act. 2.4 Christ should baptise which was with the holy Ghost and with Fire especially if we do but consider that Christ was not yet ascended after which the promise of the Father was to be fulfilled viz. the pouering forth of the holy Ghost which undoubtedly was the Baptism of the Spirit and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit as is clearly signified Act. 8.15 16. Who when they were come down prayed for them that they might receive the holy Ghost for as yet he was faln on one of them only they were baptised in the Name of the Lord Jesus All which being duly weighed it 's rational to conclude that the Baptism of Water ought to end in time and that these words And lo I am with you unto the End of the World are no sufficient ground to believe that the Baptism of Water was thereby intended to continue as an Ordinance of God unto the dissolution of all things But could nor so much be said as already is to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples yet it may be affirmed that the words themselves in the Greek Tongue if we compare Scripture with Scripture will not hold forth such an interpretation For the sentence And lo I am with you always unto the End of the VVorld is in Greek thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendred thus And lo I am with you every day unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John when he being forbad by John to be baptised by him said Suffer it to be so now for thus it becometh us to fulfil all Righteousness clearly shews that Christ did not by that Commission intend a Continuation of that Administration unto the End of the World but rather that as other Shadows Types Figures and Patterns of Heavenly Things under the Law were to have an End in Time So the Baptism of Water being a Type of the Baptism by his Spirit was also to have an End in Time and this interpretation is clearly evidenced from the Scripture itself to be according to truth for we find the Author to the Hebrews thus testifying Heb. 9.24 25 26. Christ is not entred into the Holy Places made with Hands which are the Figures of the true but into Heaven itself now to appear in the Presence of God for us nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with Blood of others for then must he often have suffered since the Foundation of the World but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself On this Scripture 't is thus observed that the time of Christ's appearing to put away Sin by the Sacrifice of himself is termed in the End of the VVorld and so translated from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be translated in the consummation of Ages experience tells us as well as the signification of words that these words are not so intelligibly translated as they might since it now relates to time above sixteen hundred years past Now forasmuch as we find that in this sentence And lo I am with you alway unto the End of the World the same greek words are rendred to signifie the End of the World as is in the aforesaid quotation to the Hebrews which related to a time above sixteen hundred years past saving only that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew is the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrews the plural there is no reason to conclude that Christ's Commission to Baptise was intended to continue as an Ordinance under the Gospel-dispensation until the Consummation of all things And as a further Evidence that this interpretation is the very Truth 't is to be observed that the word World in this sentence before cited viz. Since the Foundation of the World is rendred in Greek not by the same words as the word World in the two other sentences are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be truly rendred an Age or the time of a man's life but by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the world viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day as a Gospel-Ordinance it were sufficient to every impartial Reader unto whom God hath given Divine Understanding in relation to this matter But since we find that after Christ's Ascension it was used for a season we think it necessary to add that our faith is That the practice thereof was chiefly by way of Condescension to those who were VVeak and not easily brought off from the Observation of Outward Ordinances to have their Eye unto Christ Jesus the great Ordinance of God unto Salvation and this spirit of condescention seemed to be in Paul when he said 1 Cor. 9.20 21 22. Vnto the Jews I became as a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law to the Weak I became as VVeak that I might gain the Weak I am made all things to
Men on the Part of our Opposers in publick Meetings for Worship of God have frequently been Cause of Stumbling to some so that 't is to be doubted that Jealousies have been ready to enter many that though the Name of Christianity is retained amongst the People called Quakers yet that the Nature Life and Doctrine thereof hath suffered Shipwrack amongst them if all under that Name ought at this Day to be measured by the Deportment and Doctrine of some The particular Instances of such Deportments and Doctrines whereof I have been Eye and Ear-Witness might fill a large Volumn And therefore if this be granted it cannot but by every Considerate and Impartial Reader be thought needful enough that a Testimony unto the Principles of Truth antiently held forth amongst them might once more be Revived and Committed to Posterity on behalf of that Party amongst them who account themselves Persecuted Reviled and evilly Intreated when they know no other Cause thereof than in their stedfast Adhering to and Persevering in the Way of the Spirit of Life in Christ Jesus and having begun in the Spirit cannot be in Unity with such as to them seem to expect Perfection through a zealous Exalting of other Mens Lines made ready to their Hands And thus the Generations to come as well as at this Day may know that though some Lovers of Preheminence Innovators and Unskilful Preachers that know not how to divide the Word aright have been pleased to stigmatize others with these Terms viz. Dark Leavened Rending Dividing Separate Spirits yet it hath been manifest that 't is because such others cannot in a Temporizing Spirit change their Way and depart from their Antient Path which by the Spirit of God they have been led into and wherein they have had Fellowship with their Antient Brethren whom the Lord Anointed to publish his Everlasting Gospel and to gather others from the Lo here 's and the Lo there 's to take heed unto the Holy Unction in themselves as a Sufficient Guide unto the Father of Life Quer. 3. Whether thy Publishing this Treatise in Print may not in probability give unto others a Knowledge of the Differences amongst us and so obstruct the Encrease of our Meetings and the gathering of some yet walking in the Broad Way into the True Faith and cause many already gathered thereunto to stumble and fall Answ Nay The Considerations inducing me so to Answer are these Though this Treatise declares that there are Divisions amongst the People called Quakers yet that 's no more than what to my Knowledge is publickly known both to Professor and Prophane and that from Observations of such in the Publick Meetings for Worship for many Moneths if not Years past as are not reputed to be of the People called Quakers The Occasion of such Observations in some Meetings hath been so frequently given as that it seems to me to be as impossible to cover the Knowledge thereof as that which hath been Proclaimed by a common Bell-Man and the Instruments which for the most part have been the Proclaimers hereof have been such as under the Notion of Preachers in God's Name though in a Reality but idle ignorant Praters in the Will of Man by their Declarations run against the Friends of Truth sometimes by Name and other times not so particular though intelligible enough and yet incapable to detect such as is Evil either in Conversation or Doctrine Which being considered and compared with many Imaginary Discourses in Publick Meetings for Worship of God whereby the Publishers thereof appear Unlearned in the School of Christ 't is irrational to expect that any Person Conscientiously seeking after the Way of Truth should be gathered to such as are at Variance each with other and whose Publick Assemblies have been at some times the very Stages of Contention and if they should 't is most certain they would not therein be gathered unto such as are in an Heavenly Fellowship each with other but if on the contrary such as are seeking after the way of Truth amongst the People called Quakers have been disaffected with them in general from a certain Knowledge of their divisions and the unsound Doctrines held forth by some and yet shall but seriously ponder this Treatise it may become a means unto such to eschew the Evil and embrace the Good by inclining their hearts unto the Principles of Truth herein held forth and not suffering the offence given by such amongst them as have retained the Name but not the Nature nor yet in some respects the Doctrine of Christianity so to enter as to hinder their Perseverance and Growth in the true Faith untill at length they may come into Union and Fellowship with the faithful Friends thereof Moreover to me it seems impossible that the seasonable asserting the Truth and pleading for it can occasion any to stumble and fall from it but rather the Contrary However I must confess 't is probable enough that it may occasion many to disregard such kind of Preachers or rather Praters whose Doctrines and Practices have not only caused the Name of the Lord to be evil spoken of but whose Necessities have seemed to be a Bait unto them to Follow for the Loaves and no marvel if these instead of Gathering to God Gather to themselves and as a proper expedient to obtain such a gathering publish in the open Meetings for Worship of God such like Doctrines as these according as I have already hinted and which I am a witness from the hearing of my ear have in publick meetings for worship been publisht viz. Have your Eye to the Brethren meaning thereby Publick Preachers If you do not see your selves follow us that do see And frequently exhort to shut out the reasoning the Wisdom and the Iealousy without distinction which being compared with these primitive and wholesome Exhortations and Doctrines Wisdom is Iustified of her Children look not unto us but unto the Lord take heed unto the Light of Christ in your own consciences Draw water out of your own Wells let it be your own and not anothers it seems to me more like the Language of those Shepherds who as the Prophet said Sought for their gain from their Quarters than the Language of such whom the Lord hath anointed to cherish and feed his Sheep To Conclude this Preface 't is with me to say unto every one through the Nations called by the name Quaker on this wise Let the remembrance of the dayes that are past come before you wherein the Servants of the Living God Labourers in the Gospel in the beginning of the latter Day of the Ministration of Light sounded by his trumpet an Alarm to the Nations And what said the voice of the Eternal Power through them It spoke to this effect unto the inhabitants of the Earth Awake Awake from the sleep of Death that the Lord may give unto you Life He that was and is and is to come is arisen in a remnant and Christ the Son
not agreeable to the Second Covenant to expect that any one should be ordained of God to be amongst the Children of Light like unto Moses save Christ Jesus our Lord and Master who by his Spiritual Appearance in us is become our Leader and Lawgiver and therefore we have no Ground to believe that any one Mortal Man ought to assume that place amongst the Children of Light at this Day as Moses by the Appointment of God did amongst the Children of Israel in his Day especially if we do but consider that the Promise of the Lord through his Prophet Jeremiah Jer. 31.33 34. with relation to that Time and dispensation of the New Covenant under which we are was on this wise I will put my Law in their Inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord. SECT III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the first Section viz. That Monthly and Quarterly Meetings are called the Church and ought to be submitted to T Is well remembred that that one Man G. F. went some years past into many parts of this Nation advising Friends to hold such Meetings viz. Monthly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day And to be very plain we cannot but now declare that we are fully satisfied in our Consciences that by this very Door a Body of Strife Contention Emulation Malice and Envy together with a Rending Dividing Seperate Spirit from the Truth is entred amongst many hundreds who before walked together with us in an Heavenly Union and Fellowship in the Life of Righteousness which doubtless may if it hath not already occasion many Honest Simple-hearted Friends thus in their Hearts to say Where are the People whom we shall now follow But if such retire into the Sanctuary of the Lord there in stilness to wait what God will say they will undoubtedly have this Answer You have a Teacher within you which cannot be removed into a Corner follow that Teacher lest peradventer your Feet do slip by going from your Inward Guide and following the Footsteps and Dictates of Man But to return 'T is now our Concern as to the second Position thus further to declare That whosoever hath or shall testifie that all those Meetings as usually held were the Church of God hath and will appear to be such as know not whereof they affirm for such a Testimony carries with it neither inward nor outward Evidence though we dare not conclude that none in those Meetings were Members of the Church for the Church of God consists properly of such as are by one Spirit baptized into one Body 1 Cor. 12.13 and so are in the Possession as well as Profession of Truth But yet whoever they were that did but so much as profess the Truth were admitted to be Members of such Meetings whilest they appeared in the outward Form thereof and were not then of Scandalous Conversations All which might appear in such as were far remote from witnessing the Circumcision of the Heart and the Answer of a good Conscience towards God which must be witnessed as the proper Product of the Baptism of the Spirit before a Possession of the Truth be known And whether Mens Meetings have not often consisted of such Members and are like so to do whilest the Door is open for any under the aforesaid Qualifications to sit there as it yet is we recommend to the Serious Consideration of the Impartial Readers and if so we desire them further to weigh and Consider First Whether it can be agreeable to the Truth to account every thing acted and done by every such Meeting to be the Product of the Church of Christ and accordingly to be submitted to Secondly Whether the Judging of some conscientiously refusing to submit to be dark leavened rending dividing or seperate Spirits because they refuse be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Thirdly Whether a Plea for Obedience to the Orders of such Meetings from Persons Conscientiously Refusing to Obey hath not a tendency to Justify Usurpation since they have never evidenced to the Consciences of those from whom they have seemed to expect Obedience any other Call to that Service than their own Fourthly Whether a Plea for such Meetings to Govern in matters relating to Conscience hath not a tendency to Justify Confusion since according to the reputed Order of such Meetings None that are to be Ruled are excluded from being Rulers Let those who cannot believe this our last Assertion peruse Robert Barclay's Book of Government approved by such as have been accounted Ministring Friends at the second Days Meeting in London wherein 't is said Page 33. We are not so foolish as to concern our selves with those who are not of us None of which are according to the Import of the said Book of Government as we take it excluded from such Meetings nor yet to give Judgment therein witness Page 79 and 82. of the said book and since we are now treating of those Meetings we are not without a sense but that some may be ready thus to query viz. What Order is either prescribed or used whereby the sense of such Meetings is collected To this we say An eminent Person professing Truth being at Bristol did take occasion to signify at a Mens-Meeting held in that City to this effect That in London and other parts of this Nation where such Meetings were usually held the sense of the generallity hath been taken for the sense of such Meetings Comparing this with this Doctrine frequently of late publisht amongst us That the Apostacy shall never enter the generality more doth give us Just occasion to be Jealous that our opposers for the carrying on of their designs against us have contrived this method of carrying all things by the generality or major number of voices which Limitation we know hath been heretofore and by the faithfull to this day utterly disowned as contrary to the Truth and also by the approvers of R. B's Book of Government as in Page 81. and though the counsel of that one man who first advised to the aforesaid Meetings in some parts was
Spiritual Guide and Teacher which is infailible and cannot be removed into a Corner with confidence then may we conclude that none such will ever more boast of the possession which they have taken as Heirs of the Gospel with respect to things that are without Secondly As to this part of the aforesaid Objection viz. that nothing but Dryness Deadness and Barrenness appears in those who are opposed by such with whom thou art at Unity we say This seems not strange unto us for the Apostle thus Testifies We are unto God a sweet Savour of Christ in them that are saved and in them that perish to the one we are the Savour of Death unto Death and to the other the Savour of Life unto Life This give us occasion to put every one that has or may Judge the sound form of words to be Deadness Dryness Barrenness especially when Springing from such whom thou hast known to be in the Life upon this search is not the reason thereof because I am watching for evil and have let in a Spirit of Prejudice believing an evil Report when perhaps it may not be Truth If this be thy State we must plainly tell thee they are the very Tokens of a Perishing Condition and then though it be the Word of Life that is Preached yet it can be no other according to the Testimony of the Apostle but the Savour of Death unto thee Besides we have this further Observation to make that some at least of those thus Testified against as Dead Dry and Barren are chiefly such unto whom God hath given a Portion of Understanding above many of their Brethren and have and yet do as far as ever we know appear Sound in Doctrine and as blameless in Life and Conversation as any friends we have ever known and so cannot run with the Current of the Times we desire therefore that every one of the Opposers of or Judges over such will yet more thoroughly search their own Consciences and in a Godly Jealousy over themselves put these queries unto their own hearts and try things in the equal ballance Have not I many times heard Unsound Doctrines and beheld Disorder and Confusion brought forth even in Publick Meetings for worship by those who cry against Dark Seperate Spirits and yet not been a Reproof thereto Concluding notwithstanding that there did a Freshness and Life appear Have not I been often affected with an Outward Tone and strength of Lungs when there hath been little to the Information and Building up one another in the most Holy Faith Have not I been better Contented to hear a Thundering kind of Voice Crying out against a Seperate Spirit though without Distinction when not a word was spoken to shew the Way to the Kingdom than to hear the Way of Eternal Life Plainly Demonstrated by a soft and moderate Voice We know there is great cause for many to put these questions to their Consciences and to be cool in Spirit that so they may have an Answer from the Lord whose appearance is not in the strong winds but in the still Voice SECT IV. An Answer to the Third Position deducible from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hipocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes TO this we say we are altogether dissatisfied especially when we consider what a Body of darkness hath entered under the Belief of this Position we must believe as the Church believes amongst the Professors of Christianity in Ages past as well as at this present Day that such Language can become the mouth or pen of any one that professeth not only Faith in Christ but also that such his Faith is grounded upon the Inward Manifestation and Revelation of Gods Spirit in himself mark we say in himself Those who are accounted Apostate Christians have from such Assemblies which they call their Church set forth their Creeds by which it may be known what the Members of their Church do and ought to Believe and since 't is so that no Person is able to make out that ever any Assembly under the Notion of the true Church amongst the People called Quakers have published their Creed by which we mean a certain number of Articles of Faith recommending them as those things which every Member of the true Church ought to believe or else not be accounted a Member of the true Church we cannot account it unreasonable if any one that liketh not the Language touching Believing as the true Church Believes should ask the Publisher thereof this Question Hast thou not spoken this with respect to the People called Quakers as those whom thou accountest the True Church And if so is it not folly to talk of believing as this Church believes when no assembly under the notion of this Church have to this day declared and published their Creed for the ends aforesaid Nay may it not further be said we know how Papists and Protestants describe their Church but at the day wherein that which occasions this present discourse was given forth it was not discovered by any reputed Quakers publickly in Print that we know of who or were the true Church is with respect to visible persons more than what is to this effect given forth by the Author occasioning this present discourse viz. That the People called Quakers are the Church Wherein we do not take his meaning to be that all called Quakers were the Church of God but the Elect amongst them for he also saith The Church signifies the Elect and so the Reader is left without any certain Description who or where this Church is with respect to visible Persons since the Elect amongst them are not outwardly described For the clearing of the Truth and the opening of the Understandings of such as may be muddled about this matter 't is with us thus to Testifie 'T is well known that it pleased the Lord to reach unto many of our Consciences at the beginning of this latter Day that hath dawned amongst us whereby we came to Believe in the Everlasting Light of the Lord and as others held forth the Visible Orders and Written Faiths of a Visible Church to be as a Lanthorn to their Paths and as a Ground of their Faith so this Light of Christ was preach't up as a Lanthorn to our Paths and as the Ground of our Faith and then as our Understandings came to be more and more opened we clearly saw that as other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church when received into Society with their Church so we who had Believed in the Light of our Lord Jesus Christ and had the Evidence in our selves that we were of the true Brotherhood and Members of Christ's Body were at a loss infallibly to manifest unto others by any Outward Marks or Tokens that we were in
to Add. If Paul lookt on himself as one having Power to command to rule and govern over the Church of Christ and that 't was their Duty to Obey him whether they saw it so or no what 's the meaning that the same Paul testifies for himself and other his Brethren 2 Cor. 4.2 That they had not handled the Word of God deceitfully but by Manifestation of the Truth commending themselves to every Mans Conscience in the Sight of God comparing this with what Paul writes in the same Epistle 2 Cor. 10.15 Having Hope when your Faith is increased that we shall be enlarged by you according to our Rule abundantly it appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully and therefore though we have been Informed that we are dark and blind even by such who tell us they do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like blind men we fall all together into the Ditch and embrace that for the light of the Sun which is no other than the dark Body of the MOON We are now sensible another Objection may thus arise 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 own Measure thou wouldest 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 on thy own Measure besides we find that that very Person who hath travelled much for the settling of Mens Meetings hath lately given forth a Paper the import whereof is to Justifie Prescriptions Answ 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 For if the Blind was not to be accepted of for a sacrifice under the First Covenant much less can it be acceptable under the Second And therefore we do not believe that we ought to expect that any such motion from the Spirit of God should appear through any one or more Members of the Body of Christ with respect to other Members of the same Body and our Faith is that all those who are Heirs of that Kingdom which is everlasting are entituled to a like Freedom not to be Imposed upon each by other contrary to the Divine sense and Heavenly Understanding which as Co-heires and Co-workers together they are made Partakers of And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth however we must confess he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received is by the Light of Christ condemnable not for refusing to perform that which he sees not to be his Duty with respect to other mens Lines made ready to his hand wherein he is not satisfied but for his neglecting to wait upon God because 't is manifest in every one that hath been convinced of the Truth that 't is our Duty to wait upon God And this our sense and reason answers to the Testimony of the Scriptures of Truth where 't is said Rom. 1.18 19. The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men who hold the Truth in Unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them So 't is clear to us from the Scriptures of Truth without us as well as from the Light of Christ within us that the Wrath and Condemnation of God goes forth against such as Live not Answerable to what God hath manifested in them but 't is neither agreeable to the Scriptures of Truth or Light within for any to poure forth Judgments against any for not following or giving heed unto this or 'tother Prescription or Outward Observation wherein the Conscience is concerned when such are not convinced thereof to be their Duty from the manifestation of Gods Spirit in them The next thing to be considered is this that in all the last mentioned Objection there is no Plea for Obedience unto or following any thing but the Spirit in its Appearance whether through the Brethren or thy self From whence we observe First That there is no certain Description who are meant by the word Brethren Secondly That 't is the Appearance of the Spirit that we ought to follow Now should this Question be ask't of such who may so Object as aforesaid Would you have us follow we know not what we are ready to Believe that they would say Nay if they answered any thing to the Question and if so then the Force of the Objection falls for that we account it our Duty to follow the Appearance of the Spirit of God through the meanest Member when our Consciences are convinced that 't is the Appearance of that Spirit But before we cannot say in Truth though we should do as such an one would have us that we are Followers of and led by the Spirit of God no more than Jesus can in Truth be called Lord * 1 Cor. 12.13 and not by the Holy Ghost Besides we cannot on this occasion but testifie that as that Obedience which is of Faith in Christ finds Acceptance with the Lord * Rom. 14.23 so that Obedience which is not of Faith being Sin is but a dead Performance and not the Fruit of a living Member who through the Obedience of Faith unto Righteousness is made alive unto God And therefore it cannot be the Duty of any Member of Christ's Body to run before his Inward Guide but to wait upon the Lord that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself which seems clearly agreeable to the Testimony of the Apostle where he thus saith Phil. 3.15 16. If in any thing ye be otherwise minded God shall reveal even this unto you nevertheless whereunto we have already attained let us walk
hath opened that there is not any other way by which all things relating unto the Kingdom of God and Salvation of mankind comes to be revealed and this appears agrecable to the Scriptures of truth John 14.26 2 Cor. 4.2 3 4 5 6 7. 2 Tim. 3.15 16. We are now sensible that some who may peruse the foregoing Scriptures may be ready thus to say You seem to propound two ways by which the things appertaining to the Kingdom of God and Salvation of Mankind have been and are revealed viz. the Spirit of Truth or Appearance of Christ by his Light as One Way and the Scriptures of Truth as Another Way To this we answer The Way we propose is but One though the Manifestation thereof may seem various to Man viz. sometimes through Instruments and sometimes through Himself For though Paul wrote unto Timothy unto whom he was made an Instrument and therefore called him his Son telling him 2 Tim. 3.15 16. That the holy Scriptures were able to make him wise unto Salvation and that they were profitable for Doctrine for reproof for correction for instruction in righteousness yet 't is spoken with respect to those Scriptures that are given forth by inspiration of God and with this limitation viz. thorow the saith that is in Christ Jesus Whereon we observe that the Scriptures given forth by inspiration are but as an Instrument made serviceable to the Reader through the Spirit whereby faith in Christ comes to be raised even as a Man indued with the Spirit of God may in the hand of the Lord be an Instrument through sound Doctrine and wholsom exhortation to open the inward Eye of the Mind which hath been darkned and to awaken the Conscience which hath been defiled that so man may come to be renewed in the spirit of his Mind unto God through faith in our Lord Jesus Christ and the Conscience purified from Dead Works through the blood of the Covenant to serve the Lord in Truth and Righteousness and therefore we reasonably conclude That there is but One way though various in Operation and Manifestation through which the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed which is by the powerful appearance of Christ by his spirit and light convicting the Conscience converting and renewing the Mind unto God sometimes through Scriptures given forth by inspiration sometimes through Man as an Instrument and sometimes by the appearance of the Spirit and Light in Man without the Assistance of such Instruments but yet the end of all is that faith in Christ may be raised wherein as the Evidence of things not seen by the Carnal Eye the Light of the Knowledge of the Glory of God in the face of Jesus Christ is beheld which is that Treasure whereof the Apostle spoke that is hid in our Earthen Vessels that the excellency of that Power might be of God and not of man These things being duly considered this Testimony doth naturally arise that neither the Scriptures of Truth nor any other writings whatsoever though given forth by the Spirit of God itself can properly be termed so profitable a Rule unto us as the Light and Spirit from which they were given forth and therefore the Eye of our Mind ought chiefly to be unto the Spiritual Appearance of Christ by his Light and Spirit in us as that Unerring Guide which never can be removed into a corner Besides we find the Scripture itself testifying That no Prophecy of the Scripture is of any Private interpretation 2 Pet. 1.20 that is it ought not to be interpreted but by the Holy Ghost through whose Motions 't was given forth for all other Interpretations may truly be termed Private From whence we observe that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening and from Evening to Morning again we might receive little Benefit or Profit thereby unless the Eye of our Mind come to be stayed in the Unchangeable Light and Spirit of God whereby the meaning of the spirit through them out of all Private Interpretations hath been and is signified unto Man CHAP. II. Touching the Light of Christ within and Exhortation to Obedience thereof THose Faithful Messengers of the Gospel of Christ whom the Lord in these latter daies sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ who is the Way the Truth and the Life that their souls might be saved in the Day of the Lord frequently sounded in our ears on this wise Turn in your minds unto the Light within meaning thereby the Light of Christ within which shews you that a Tye is not of the Truth and as through Faith you come to be Obedient unto the Light Within and that measure of Grace given by God and received by you so will you come to be made Partalters of that great Salvation This Doctrine was acceptable to many who in the Love of Truth received the joyful Sound thereof but unto others mean and despised who notwithstanding that Testimony accounted the Scriptures of Truth a More Sure Rule and Guide unto the Father The consideration whereof at this time hath been as an obligation to examine whether the aforesaid Doctrine so acceptable to some and despised by others be consonant to the Scriptures of Truth which task is the more freely undertaken because the aforesaid Doctrine hath become so great a stumbling block unto many as that they have thought it a sufficient evidence that the professors thereof have been out of the path of truth readily objecting on this wise Objection Do you not think that those Jews who crucified Christ acted not from the Light Within Since some of them at least verily thought they did God good service therein Having thus premised 't is now needful to examine what may be spoken from the Scriptures of Truth for the Light within and to turn in the Mind unto the same to obey it c. In order thereunto we find John the Evangelist thus testifying Joh. 1.4.9 In him meaning the Word which was God was Life and the Life was the Light of men That was the true Light which lighteth every man that cometh into the world I am the Light of the World John 8.12 he that followeth me shall not walk in Darkness but shall have the Light of Life Joh. 12.46 I am come a Light into the World that whosoever believeth in me should not abide in Darkness These Scriptures plainly shew that we are to believe in and follow Christ who is that Light that lighteth every man that cometh into the world Objection However some objecting may say What 's this to a Light Within 't is very plain that John the Evangelist meant nothing of a Light Within in your sense but of the Personal Appearance of Christ Without as that Word which was made Flesh and as Evidence produce what the same Evangelist saith Chap.
darkness to light and from the power of Satan unto God Acts 26.16 17 18. This eye that was to be opened was not the Carnal Eye that so thereby they might be turned from outward darkness to outward Light for though Paul beheld the Light that shone from Heaven which we take to be a Light visible to his Carnal Eyes yet he after continued three days blind through the Glory of that Light and then afterward the Lord appointed him to be his witness and sent him to the Gentiles to open their eys that they might turn from Darkness unto Light and from the Power of Satan unto God This Eye that he was sent to open was the inward eye of the mind and the Darkness spoken of was that wherewith their Hearts and not their Outward Eyes were overshadowed so that they could not behold the Light of the Glory of God shining in their Hearts to give unto them the knowledge of the Truth CHAP. III. Touching Infallibility and Perfection THe Doctrine of Infallibility held by the People called Quakers hath been accounted ridiculous because either Occasion hath been given through Weakness amongst them or else taken by their Opponents whether given or no to assert that the People called Quakers are infallible Be it as it is such a bare Assertion without Distinction or Explication must be either the Fruit of Weakness if proceeding from any really of that People called Quakers or else Slander and envy if proceeding from their opposers without occasion given them so to say That therefore the enquiring Reader may be truly informed what Doctrine in relation to Infallibility is held forth owned and received by such amongst them unto whom God hath revealed of the mysteries of his Kingdom 't is not remote from the present purpose on this occasion to give this ensuing Testimony There is an outward man and an inward man according to the Apostle's Testimony 2 Cor. 4.16 and therefore the word Infallible or Infallibility may have relation to External and Internal things Touching External things the outward man with his outward senses is excreised but as to things internal the inward man with his inward senses Acts 1.3 't is thus said To whom also he presented himself alive after that he had suffered by many Infallible tokens being seen of them by the space of forty days and speaking of those things which appertain to the Kingdom of God Obj. This shews there is an Infallibility but then it may be said This seems to respect the outward senses of the Apostles in seeing Christ their Lord and Master and in hearing the things he spoke which appertained to the Kingdom of God and this Infallibility is readily confest unto but how can it be proved that there is an Infallibility accompanying the inward senses of the inward Man seeing many have pretended to give true Infallible Judgment from their inward Sense which hath proved notoriously wrong and detectable by our outward Senses Answer It must be confest if any should so object 't is very true but yet it may in truth be asserted that there is an Infallibility viz. the Spirit of God accompanying the inward Senses of the inward Man whereof the Faithful have an Assurance from the Evidence of the Light of Christ and Spirit of God in their own Hearts and if any pretend to any other Infallibility accompanying them we understand it not Obj. How then comes it to pass that men endued with the Spirit of God are deceived and fallible Ans We ought to distinguish betwixt Man and the Spirit by which he came to be renewed in the Spirit of his Mind unto God That by which man comes to be renewed and circumcised in Heart which is the Spirit of God is infallible but that which is so renewed may be deceived if not exercised in and by that Spirit in which preservation is for there is no Estate on this side the Grave wherein it is not needful to watch and therefore did Christ our Lord thus say What I say unto you I say unto all watch It hath been a common Assertion That the Church of Christ is infallible and cannot err and therefore have many assemblies of men assuming the title of the Church of Christ declared their Sentences Judgments and Decrees infallible To this may be said That since the Apostasieentred it is not unknown what Visible and Outwardly Glorious Church hath publish'd this Doctrine with Application to her self by which Door a Body of Darkness Usurpation and persecution hath entred and on this score thousands have been deceived and led from the Gift of God in themselves to follow the Dictates of fallible men But yet as it hath been so 't is the Faith of many that the Lord never will raise any people whom by his Spirit he will lead to publish such a Doctrine with respect to outward and visible Societies of Men on Earth that may be outwardly describable as needful to be believed in order to the building up one another in the most holy Faith this Faith being not inconsistent with the Testimonies of the Scriptures of Truth is grounded on the Evidence of the Light of Christ within for that the contrary would have a plain tendency to draw the Sons and Daughters of men from the Anointing in themselves to the Lo here 's and the Lo there 's again For what religious assembly in Unity and professing themselves Christians will scruple to say We are the Church of Christ And albeit we must acknowledge that that Church which is built on the rock Christ cannot whilst abiding on the rock be prevailed against yet no Argument from hence may rationally be brought to prove any one Member of this Church whilst on this side the grave not liable through temptation to Err and depart from the Rock whilst there is an enemy ready to enter all if they watch not And now as to Perfection we have this to say Though we do believe that all the Gifts of God and Works of Righteousness brought forth through the Operation of his Spirit are perfect and that in that sense it may be said we are Partakers of a Measure of that which is Perfect even as the Apostle testifies Jam. 1.17 Every perfect gift is from above if any man offend not in word Jam. 3.2 the same is a perfect man Yet we do not believe that there is any such perfect estate attainable on this side the Grave wherein it is not needful for man to watch and wait in the Light of Christ that so he may not only be preserved in that perfect state whereunto in measure he hath already attained but also come to know a Growth and Encrease in the Encreases of God For though Paul had attained unto such a state as appears by these his words Let us therefore Phil. 3.15 as many as be perfect be thus minded Phil. 3.14 Yet we find that that very exhortation had relation unto a pressing toward the
Mark for the Price of the High calling of God in Christ Jesus Which denotes that there was a state attainable beyond that state of Perfection whereunto he had then attained Moreover that the Scriptures in other parts thereof denote a State of perfection is plain from these following testimonies amongst many others recorded therein Luk. 6.40 But every one that is perfect shall be as his Master Mat. 5.48 Be ye therefore perfect as your Father which is in Heaven is perfect Obj. This perfect State which you speak of we readily confess unto so far as the mind of the Spirit is signified unto us therein because 't is the very Language of the holy Scriptures But yet we are dissatisfied that the Meaning of the Spirit by this perfect estate is such a state as therein to cease from Sin Answer To this we answer that such a Construction cannot hold in truth unless truth should lead to impeach our heavenly Father as guilty of sin which cannot be for the very words are Be ye perfect as your Father which is in Heaven is perfect Besides 't is an undoubted truth that a Cessation from Actions manifested to be sinful is the duty of all professing Christianity and we cannot but have so much Charity for all so professing as that none such will deny this but if any should they would therein deny the End for which Christ was manifested in the Flesh which was to destroy the Works of the Devil which is sin 1 Joh. 3.8 according to this testimony of the Apostle He that committeth sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Obj. This also we cannot deny being the express testimony of the Apostle but yet since Scripture ought to be compared with Scripture when there is a seeming Contradiction as on this occasion we suppose there is we therefore say that we do not believe that the meaning of the Spirit is according to what the express words seem to hold forth in this Case 1. Because we do not understand from the Scriptures but that the Saints were subject to fail and that many of them did fail 2. 1 John 1.7 Though the Apostle testifies That the blood of Christ cleanseth from all sin yet this hath been interpreted to be only from the Guilt and not from the Act of all sin so as to cease therefrom whilst on this side the grave which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures Ephes 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of works lest any man should boast thereby implying as if Salvation through Faith might be obtained though Good Works were wanting and so consequently Sin committed instead thereof since 't is irrational to conclude that whilst Man is in the Body he can cease from working both Good and Evil. In many things we offend all Jam. 3.2 If we say we have no Sin we deceive our selves and the Truth is not in us 1 Joh. 1.8 Ans As to the first reason contained in the objection That the Saints were subject to fail and that many of them did fail we say That this doth not contradict any thing asserted by us for we have declared that we do not believe that there is any such perfect state attainable on this side the Grave wherein it is not needful for man to watch c. That he may be preserved c. But if through Unwatchfulness which is a plain Neglect of what is the Duty of all true Christians according to the words of Christ what I say unto you I say unto all watch any one comes either to fall away from that good State whereunto he hath attained or else not to attain unto that State which is attainable this cannot be a sound argument to prove the matter against us intended by the Objection viz. That man cannot cease from sin no more than the not going of some Travellers to a certain Land when 't was their duty to go or the returning of others from the same Land after according to their duty through travel arrived there is an argument that 't is impossble to go thither and there remain to the end of our days To the 2d reason contained in the aforesaid Objection we say 'T is needful to distinguish what sort of Works were excluded as unnecessary to accompany that Faith through which Salvation is and what sort of Works were necessary for though the Language of Paul excludes Works yet James tells us Jam. 2.20 26. That Faith without Works is dead And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each to other and on this Foot different means to the Salvation of Mankind have been held forth whenas if the mind of the Spirit through them both were but rightly understood there would then be no seeming Occasion to declare their Testimonies contradictory each to other For the clearing therefore of this matter we shall distinguish touching Works treated on by Paul and James There are two sorts of works treated on by Paul the one is Works of the Law that by the one offering of Christ as an eternal Sacrifice unto God whereby the law of Commandments was abolished is excluded as unnecessary to accompany that Faith which is unto Salvation for otherwise though the Salvation of God through Christ was extended as well to the believing Gentile as the believing Jew yet the Jew might have whereof to glory contrary to the Apostle's testimony Gal. 6.14 15. God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world For in Christ Jesus neither Circumcision nor Vncircumcision availeth any thing but a New Creature And therefore did the Apostle Paul testifie That by the Works of the Law no Flesh shall be justified And so no doubt but the works of the law were that sort of works which the Spirit of God through that wise Apostle Paul signified when he said and that in relation to such as were once dead in Trespasses and Sins but then quickned and become New Creatures By Grace are ye saved through faith Ephes 2.8 9. and that not of your selves it is the gift of God not of works lest any man should boast The other sort of works is of the Gospel and may properly be termed the Fruit of the obedience of Faith which indeed was the very end wherefore Paul testified That he had received his Apostleship and that the mystery kept secret since the World began was revealed Read Rom. chap. 1.5 and chap. 16.25 26. and no doubt but that those very works which are the Fruit of the Obedience of Faith were the works intended by the Spirit through Paul so
all men that I might by all means save some and this I do for the Gospel sake But to return 'T is evident that John testified concerning Christ and himself on this wise Joh. 3.30 He must increase but I must decrease which if the whole scope of the Scriptures relating to Baptism be considered seems clearly to hint that therein John spoke not with respect to his Person but that administration of Water-Baptism whereof he was a Minister Moreover we find the Apostle Paul testifying 1 Cor. 1.14 15 17. I thank God I baptised none of you but Crispus and Gaius lest any should say I have baptised in my own Name and I baptised also the house of Stephanus Besides I know not whether I baptised any other for Christ sent me not to baptise but to preach the Gospel Which being compared with what he writes unto the Ephesians Eph. 4.4 5 6. There is one Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all And with what he writes to the Colossians where Circumcision is equallised with Baptism Col. 2.11 12. its clear to every enlightned eye that Paul was by the Spirit led to Exalt One Only Baptism which doubtless was the Baptism of the Spirit unto which he gave Testimony when he writ to the Corinthians on this wise 1 Cor. 12.13 For by one spirit are we all baptised into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit More might be written on this Subject from the Scriptures of Truth to evidence the matter intended but at present we shall forbear further to enlarge thereon CHAP. X. Touching the Supper of the Lord with his Disciples the night before he was betrayed FOrasmuch as the Children of Light amongst those called Quakers have been reputed Apostutised from the true Faith and Disowners of Gospel Ordinances not only because since they have believed in the sufficiency of God's Grace given by God and inwardly received by them they have not been found in the Outward Practices of VVater Baptism of which in the last Chapter we have already treated but also for that they as the Church of Christ are not principled to meet together at some certain appointed times and seasons to break Bread and drink Wine as that which according to the reputed institution of Christ they ought to do in a more solemn manner than at other times and then term such their eating and drinking the Sacrament of the Lord's Supper or Communion and Participation of the Body and Blood of Christ It is therefore thought meet at this time to treat somewhat on this Subject evidencing that the Doctrine published by Christ at his Last Supper is owned by us and in order thereunto 't is thus observed when the Disciples of Christ the Night before he was betrayed were eating the Passover with him the Evangelist thus declares Luk. 22.19 20. And he took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you The aforesaid words This do in remembrance of me is the only sentence spoken by Christ whereof the Scripture makes mention whereby the institution of the Sacrament of the Lord's Supper so called may be pretended to be proved from which words it naturally follows that Christ's Disciples were to do something which he then did which undoubtedly was to give Thanks and break Bread in remembrance of him and according to this Command we believe 't is the duty of every Christian both in Eating and Drinking to receive the same with thankful hearts and to be not only at such times and seasons but at other times also in the remembrance of the Benefits whereof the faithful are Partakers through the death of Christ and those who thus believe and thus practise which the faithful People of God amongst those called Quakers do own the Doctrine of Christ at his Last Supper and if we said no more we have said enough to evidence what we have undertaken to do viz. That the Doctrine publish'd by Christ at his last Supper is owned by us But since it is so that divers places of Scriptures have been taken by many professing Christianity to signifie that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper so called 't is further signified what may be pretended to be said in favour thereof after Christ ascended Acts 2. it appears that after the pouring forth of the Holy Ghost Peter stood up and preached unto the Jews at which Sermon there were added unto the Church about three thousand touching whom verse the 42. 't is thus said And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper so called as practised by the Professors of Christianity at this day but whether on sufficient ground is now the question for our parts we testifie it appears groundless to us for verse the 44th 't is said All that believed were together and had all things common and verse the 46th thus And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their own meat with gladness and singleness of heart praising God These Scriptures being duely weighed clearly manifest that as often as they did cat they had all things common and praised God and that here 's no ground to believe that the daily Breaking of Bread there spoken of had a relation to daily solemn appointed Meetings wherein the Apostles did take bread bless break it and distribute it under the notion of a Sign unto them that they were made Partakers of the Body of Christ whereby the Soul is nourished but rather that at those Opportunities their outward Bodies and Hunger were refreshed and satisfied which in the Apostle Paul's sense was not eating of the Lord's Supper as is manifest 1 Cor. 11.20 21 22 33 34. Moreover if we do but compare the aforesaid Scriptures Acts 2.42 46. with what is written Acts 6. from the beginning to the 7th verse 't is rational to conclude that in their daily breaking bread from house to house no other Institution Ordinance or Sacrament was hinted at than what was neglected toward the Grecian widows mentioned Acts 6.1 which Neglect occasioned a choice of seven Deacons because 't was not judged reasonable that the Apostles should leave the Word of God and serve Tables which service there hinted at was doubtless a Ministration of Outward Food for the nourishment of the Outward Man and not the nourishment of the soul Acts 20.7
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-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
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
Basis and Foundation To which I thus say This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers or any outward Form and Order which is or hath been by any called the Order of the Gospel I do not understand to be rightly applicable to those amongst the said People who have retained their first Love to and Savour of the Truth and right Understanding of the Principle thereof not that I would hereby be understood that it s not necessary to be in the Exercise of Outward Order with respect to that Gospel-discipline which becomes the Church of Christ but that which I understand not to be rightly applicable unto them is manifested in what follows Though the principle of Truth in these latter dayes hath and may further lead into the Practice of Outward Order in Discipline with relation to the Church of Christ yet I affirm that part of that Outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Footsteps thereof to be found in the Scriptures as exhorted to or as practised by the Apostles I could give many Instances hereof but one shall suffice viz. The Form of Proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians and tho the Papists pretend to Tradition yet the People of the Lord called Quakers do not Besides 't is evident by the Scriptures of Truth that the Apostles were found in the Practice of that which the People called Quakers do not only out of Conscience to God forbear but have had many Contests with others touching the same as esteeming it though permitted for a season by reason of the Weakness of the People amongst the number of those Outward Ordinances out of which the Lord hath at this day gathered his People witness Water-Baptism The word Order with respect to Outward Government Establish't by the Church of Christ over it self I remember not in the Scriptures of Truth yet much of late is spoken of the Order of the Gospel and of establishing the same and that with respect to Outward Prescriptions and Orders practised or endeavoured to be introduced amongst the People of the Lord called Quakers and in perticular R. B. Page 40. speaks of the Truth and Faith we have been and are in the Lords Hands building up To which I say The Consideration that Christ is the Truth and the great Power of God and that an Establishing in the Faith cannot Properly be termed A building up of Faith gives me occasion to treat a little touching the words establish and build up We know from the testimony of truth in our selves as well as from the Scriptures of Truth without us that we may be Instruments in the hands of the Lord to build up one another in the most Holy Faith in Christ the Truth the Power of God but 't is neither agreeable to the Testimony of Truth in us nor yet the Scriptures of Truth without us for any to account themselves of Ability to establish God's Power for its that by which the World was made Now the Order of the Gospel is the Power of God and nothing else according to the declared sence of our ancient Friends can properly be called the Order of the Gospel but the Power of God for though some outward Form or appearance may be according to the Order of the Gospel yet it can no more properly be called the very Order of the Gospel than the Fruit of a Tree can be called the Tree it self and therefore those who pretend to establish the Order of the Gospel may as well pretend to establish the Power of God it self 'T is true this Power is of Ability to establish Man in the Faith of God's Elect but Man is not of Ability to establish it those who understand the Nature and Tenours of the two Covenants may easily discern the Truth hereof Under the First Covenant which was outward the mind of God was manifested to the People from the Priests Lips which were to preserve Knowledge and this Covenant did consist in divers Outward Ordinances c. establisht and impos'd upon the People until the Time of Reformation Under the Second Covenant being the New Covenant or Gospel dispensation the Mind and Will of God is manifested in his People through the Revelation of his Spirit according to that of Paul Rom. 1.19 That which may be known of God is manifested in them Christ also said John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things The Law under this covenant is written in the heart Heb. 8.10 11. I will write my Law in their Hearts they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall Know me c. Here 's not the least ground of encouragement for any man under the New Covenant which was not to be like unto the Old to pretend that Gods Spirit doth or will lead any to establish Outward Orders relating to matters of Conscience as the Order of the Gospel for if that which is to be known of God is manifested in us then though it may be needfull to stir up according as the Lord shall move in his servants the pure Mind in us that so we may be in the Exercise of what God requires through the maifestation of himself in us there is no need to establish any thing without us to shew it If the Spirit of Truth is to lead into all truth those who would be leading us in another way will prove little better then Thieves and Robbers which Climb up another way to enter in than by the door If the Law be written in the heart and that no Obedience finds Acceptance with the Lord but Obedience to his Law from an inward Impulse and Drawing of his Spirit thereunto in our selves there 's no need of establishing Outward Indispensible Rules which may relate to the Conscience to walk by for were it possible so to do and any should yield Obedience on no better ground then because'tis so establish't by such a Man or Assembly of Men this sort of Obedience would find no more acceptance with the Lord than the offering of Swines flesh or the Halt and Blind for a Sacrifice under the First Covenant did For though many may be so Weak as not to know the difference between the two Covenants in some respects yet there are Few of the Lord's People called Quakers but have this undoubted Truth sealed in their hearts That none of their Outward Practices under the Exercise of Christ's Government find's acceptance with the Lord but as they have an Evidence in their Consciences that therein they Answer the measure of Truth in themselves Paul writing to the Colossians thus saith As ye have received Christ Jesus the Lord so walk in him Rooted and built up
in him stablished in the Faith Col. 2.6 7. And then the very next verse saith Beware lest any man spoyl you through the Traditions of men according to the Rudimnets of the World and not after Christ If the following outward Decrees Precepts Sentences Decisive Judgment or Traditions of any sort of the Church had been in Pauls ' Eye a real and certain Indication of being Establish't in the Faith or rooted in Christ or that 't was the Practice of the Church to be Establishing Outward Indispensible Orders relating to the Consciences of Believers I leave it to the Judicious Reader to savour whether Paul would have so immediately and as it were in one breath caution'd them to beware of being spoyled through the Traditions of Men c. without a further Caution to take heed lest they should account the Commands Sentences Decrees or Traditions of the Church such These things considered and compared with the Measure of Light in our selves I am satisfyed 't is not agreeable to Truth for any Man or Assembly of Men to atempt an Outward Indispensible Establishment of Outward Orders Rules and Decrees relating to Matters of Consciences under the New Covenant as the Orders Rules and Decrees of the Church of Christ Moreover if Christ did stand in need of Assistance to Establish his Government how is it possible that Man whose dayes are but as a span long should be capable to Establish that Government of whose increase there shall be no end but so it is that he doth not stand in need thereof For the Son that is given shall Order his Government and Establish it with Judgment and with Justice even from henceforth and forever read Isa 9.6 7. Besides if we do but consider where and after what manner the second appearance of Christ hath been and yet is to be expected and waited for those who know the Truth as preach't received and believed amongst the People of the Lord called Quakers in the Beginning do know That his Second Appearance hath been and yet is to be expected and waited for in the hearts of the Sons and Daughters of Men and the manner of his appearance hath been and is by his Spirit in us this hath often been testifyed and that in opposition to those who have been looking for his Second Coming in some Outward Bodily Appearance to reign as Lord and King I now appeal to Gods Witness in all Consciences Whether the Outward Establishment of Outward Government under the notion of Christ's Government doth not seem to square more with the Principles of such who look for his Second Coming in some Outward Bodily Appearance than with the Principles of those who conclude his Second Coming to be by his Spiritual Appearance in the heart and whether it be not inconsistent with Right Reason and Truth to conclude that Christ Jesus the Lord will Establish his Government otherwise than by his Spirit and in the heart where his Appearance hath been and is to be expected and waited for And since it is undoubtedly so that of the increase of Christ's Government there shall be no End I cannot understand to what End any Man should concern himself to consider how far it may extend yet R.B. hath so done Witness his 37 Page where he thus saith It is next to be considered in what Cases and how far it may extend To which I cannot but thus reply Those who are not Puft up with Spiritual Pride or Zeal without Knowledge may easily discern from such kind of language a Spirit that would Limit the Holy One of Israel by putting Bounds unto that Government of whose increase there shall be no end and though I speak of Man's inability to Establish Christ's Government yet I would not be understood as one accusing the aforesaid Author or any else to assert Man's Ability so to do For I know not any Men that will pretend themselves in that Case other than Instruments in God's Hands But yet this is to be Observed that since there is no Ground to believe that God everwill make use of Man under the New Covenant to Establish outward indespensible Orders Rules or Decrees to be as a measuring-line whereby those who are under Christ's Government shall be known therefore 't is reasonable to conclude That the endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man And notwithstanding he hath considered how far it extends yet I find not that he hath made any mention of the Business or at least a part of the business of one considerable Meeting which is a part of that Government or Order which he pretends to discribe and that is a Meeting held every second day of the week wherein writings treating of Divine Matters and which are intended by the authors for publick view are first viewed in Order to an approbation or the contrary * Witness the Paper at the latter end of this third part signed by Charles Marshal and thirty six more at which meeting his Treatise was past which gives occasion to treat a little of that Meeting since those of that Meeting are as well concerned in the said Treatises as he that writ it The Scriptures of Truth as far as I Remember are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians and therefore I do not understand that there can be any real Ground or tolerable pretence that this is a part of the antient Apostolick Order of the Church of Christ We find the Apostle Acts 3. directed to chuse seven men full of the Holy Ghost to take Care that the Widdows should not be neglected in the dayly Ministration If the Holy Ghost in the Apostles days directed to chuse a certain select well qualifyed Number of men for such a Service as doubtless it did it s against right reason to suppose that the Apostles would in their day have left the consideration of such weighty matters as Treatises of things relating to the Kingdom of God and the salvation of mankind to the Approbation of an uncertain unselected Assembly for such I call that Meeting wherein many of the Writings of the People of the Lord called Quakers intended for publick View are approved or disapproved for that no Certain Select Number of Persons are chosen for that service but any Persons who have Publick Testimones for the Truth though but by way of Exhortation and are owned as Friends of Truth and come where that Meeting is appointed are the Persons by whom such Writings whether given forth by a Paul a Father or a Timothy a Son as are for publick service are approved or disapproved I now appeal to the impartial understanding Reader whether according to this form of Government one that is in the place of Paul a Father who according to the aforesaid Author hath right to rule over and command may not have the testimony which he hath through the motion
of Gods Spirit to publish unto the World for God be over-ruled by Timothy a Son when according to the aforesaid Author he ought to be ruled by Paul the Father nay perhaps by one that is of much lesser rank in the Body if so be he hath a word of Exhortation on the behalf of Gods Truth is usually exercised therein in publick But suppose no such Obstruction hath or may appear yet I query Whether it looks like a part of Christ's Government for Timothy the Son to be admitted as a Judge over the Writings of Paul who as a Father begot him unto the Truth Paul 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit mentioning several of them viz. The Word of Wisdom the Word of Knowledge Faith Gifts of Healing Working of Miracles Prophesy Discerning of Spirits divers kinds of Tongues Interpretation of Tongues and then at length saith God hath set some in the Church First Apostles secondarily Prophets thirdly teachers and after that Miracles c. and then saith are all Prophets are all Apostles are all Teachers c. And again Rom 14.6 7 8. He thus saith having then gifts differing according to the Grace that 's given to us whether Prophesy let us Prophesy according to the Proportion of Faith or ministry let us wait on our Ministry or he that teacheth on teaching or he that exhorteth on Exhortation From all which 't is evident that God hath given diversities of Gifts and that those Members who may be skilful through the Grace of God to Exercise one Gift may be unskillfull to exercise another and so every own ought to wait on their own Gift that therein they may be exercised and that also not beyond but according to the Proportion of Faith for doubtless the Apostle was sensible there was a proneness in some to run beyond their Gift and therefore he saith according to the Proportion of Faith Now should any number of Persons amongst whom there should be only such whose Gifts are either to Prophesy Teach or Exhort but not to discern Spirits sit together and take upon them to consider whether that which is given forth for publick Service by any Brother seriously declaring that God moved thereunto ought to come to publick View and be found hindring the coming forth of the same when nothing unsound appears they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God Nay if peradventure there should be some amongst them whose Gifts are to discern Spirits and so accordingly gives their approabation or disapprobation it becomes not others not gifted therein to concern themselves because their Duty is if Paul's Counsel be good to wait on their own Gift and though such may declare they have Unity therewith in the Life Yet that may be only the Fruit of their Lips or of a hasty Spirit that may have Zeal without Knowledge when the Matter wherewith they declare themselves at Unity is without the Compass of their Gift Knowledge or Capacity to Judge of But yet I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in Publick under the name of any who make profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick View I should be glad of the Opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt yet am perswaded the Lord would preserve me from suffering the Counsel of any to lead me contrary to what I believed the Lord moved unless through the Word of Wisdom and Knowledge they could convince me of Errour and so come to see it my place to forbear And this I account agreeable to the Truth which preferrs Obedience to our own Measures of Grace before Obedience to the Measures of others and to wait on our own Gifts and not the Gifts of others even as I account it contrary to Truth and as a Branch springing from that Spirit which would limit the Holy One of Israel to subject the Approbation of Coming or not Coming of all Writings whatsoever given forth on a Religious Account to publick View unto the Judgment of any unless such as are perfectly skilful in all Spiritual Gifts Mysteries and Knowledge relating to the Matters appertaining to Gods Kingdom and the Salvation of Mankind Had this uncertain unselected Assembly spoken of been such at the time when R. B's small Treatise was approved doubtless it would never have past as that whereby Truth would be promoted through a Belief of all the Matters which therein he asserts for Truth Moreover when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a perticular person but of that Assembly also not only so but peradventure may be reflected though unworthily on the whole Body of the People called Quakers on a common Presumption that having past the Test of that Meeting the whole Church approves thereof I am even ready to query Whether it were not better to let every Man stand or fall to his own Master in this respect unless some better Expedient might be found than such an one as hath admitted of such Erroneous Assertions as to the dishonour of Truth are contained in R. B's Treatise And if any one should object and say What wouldst not thou submit to the Sentence of such Apostles with whom the Word of Wisdom and Knowledge dwelt Yes verily I should and ought so to do if my Faith were such as certainly to believe they are such Apostles to me but not before read 2 Cor. 10.13 14 15 16. From all which I do according to Truth thus conclude That it is groundlesly asserted by R. B. in the Sense I take his Lines to import viz. with respect to Outward Orders that the ancient Apostolick Order of the Church of Christ is Re-established amongst the People of God called Quakers Yet I do testify that the Government of Christ ought to be exercised in and over his Church and that though the Order of this Government is not so described as that by any Outward Rule or Written Prescription as a sufficient Means Man may exactly walk therein Yet I am perswaded that there are many of Gods People amongst those who in Derision are called Quakers that have been so Obedient unto that Grace which hath been given them according to the Gift of Christ as that it may be truly said of them That they are Established in the Faith of Gods Elect and that they are in Subjection according to their Measures to the Government of Christ which by the Authority of his own Power and Spirit he hath Establish'd in their Inward Parts so that through that Obedience which is of Faith other Obedience availing not they are exercising themselves according to the Leadings of
declare the Intent of his Mind and are not the slip of his Tongue or Pen But how unreasonable it is that Matters of Worldly Property and things relating to Conscience should be decided by such Assemblies without an Election for that Service by the Parties differing I shall leave it to the Judicious Impartial Reader to savour having elsewhere in this following Treatise plainly evidenced that there may be such Assemblies and yet not owned by the Lord for the Church of Christ and so may be remote from giving Righteous Judgment though R. B. saith Gods Spirit will never bewanting in such Assemblies And whereas some may be so charitable as to conclude R. B. intends not by his words that any should assume Authority to decide Differences relating to Outward Things without consent of the Parties concerned to such I say He hath left no room for a reasonable Man so to think because he hath written several Pages to prove his Assertion which in that case is all unnecessary for who can be so Ignorant as not to know that Persons chosen by the differing Parties have of Right Power to decide but if any should I know that R. B. is none of them my Acquaintance with him tells me not only so but also that he is a man of better reason than to have written so many Lines on this Subject without telling the Reader so if that had been his meaning Besides if the Assent of Parties was intended and that the Order of this Government reach'd not to this Case without such assent it naturally follows that the Power and Authority pretended to in this Case is none at all And now that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things I have this Testimony on the behalf of Truth to give on this Occasion viz. That as on the one hand I do conclude 't is contrary to the Truth for any number of Men under the Notion of the Church of Christ to assume a Jurisdiction over their Brethrens Properties and Worldly Concerns when not chosen by consent of such over whose outward Concerns they assume Power to Judge so on the other hand if Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of Such who are at Variance to request such Brethren as are Skil'd in the Matters touching which they differ to hear and determine the Cause and then of a willing and ready Mind and not as by Constraint to submit unto such Determination and that it ought to be as an Incombent Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and Sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body R. B. asserts Page the 11. That the Ground of Schismes Divisions or Rents in the Body is when any Member assumes another Places than is allotted it or being gone from the Life le ts in the Eye that watches for Evil. This Position is Truth and rightly Stated but yet notwithstanding I cannot but Testify that if any Member of Christs Body doth recommend that Administration or Operation wherein by Gods Spirit he is Exercised unto his Brethren and shall Judge all such Dark Spirits and out of the Unity of the Body who on such a Recommendation become not Exercised as he is or doth not immediately close with his Experience and Operation though otherwise Faithful to the Measure of Grace received such an one so Judging may justly be Judged of the Lord as a Person not only assuming another Place in the Body than is allotted him but also as endeavouring to draw others into the like Snare for that it is as probable that a true Member of Christs Body may be as remote from having Experience of his Brothers Operation as the Ear of the natural Body may be from discerning what the natural Eye doth see and yet the Ear according to that of Paul 1 Cor. 12.16 may as truly be accounted a Member of the Body as the Eye 'T was an Exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us Though thou grow but slow yet grow sure This sure growing was Obedience after Convincement or Obedience to the Measure of Grace received All Performances before with respect to Worship or Services for God were accounted but Will-worships or Will-services and therefore many whose Faces were Sion-ward did rightly testify on this wise I must stay until I be Convinced and since I see not this to be wrong I dare not be in the Practice of another thing contrary thereto lest I become a Will-worshipper And yet this kind of Language is according to my Understanding too reflectingly spoken of by the afore-said Author witness his 13th Page This puts me in mind to signify what the Apostle Paul said 1 Cor. 12.3 No man can say Jesus is Lord but by the Holy Ghost 'T is the Fame of Truth that Jesus as in himself is Lord and so we know a wicked man not acted by the Spirit may say these words Jesus is the Lord Yet none can in Truth say Jesus is Lord in them but by the Holy Ghost from whence I observe That no Testimony though ever so true in it self can become the Testimony of Truth in any further than through certain Conviction it s known to be so even as Jesus cannot in Truth be called Lord by us until by his Spirit we are convinced and experimentally know that he is Lord in us And therefore I cannot but say 'T is savoury Language to say I MVST STAY VNTIL CONVINCED though R. B. as his lines to me import accounts such Language to be a Reasoning Truth from ones self through the deceitfulness of the Serpent querying How did they meaning the primitive Labourers amongst the People of the Lord called Quakers knock down this manner of Reasoning But doubtless herein he hath abused both himself and the Truth not so much for that he knowes no other than by report whereof he treats as to this matter if his meaning be That the primitive Labourers in the Gospel at the beginning of that Day which in these latter Ages hath dawn'd amongst us did condemn such kind of Language but for that many of those who yet remain witnesses of the first gathering remember no such thing Those who at this day say We were taught to follow the Light in our Consciences and not the Orders of Men and that we will not have Man to rule over us utter Language becoming Christians notwithstanding R. B's Reflection on such kind of Language as this also in his seventeenth Page For Christ in this day as well as in that day wherein Truth was
your Faith is Increased that we shall be enlarged by you according to our Rule abundantly not to boast in another mans Lines of things made ready to our Hands Hence t is evident those who keep to their own Measures follow Paul as they have him for an ensample and that those who hope and desire their Brethrens Conformity to their Lines before they have faith therein are of another Hope than Paul was who as is above recited thus said Having Hope when your faith is encreased that we shall be enlarg'd by your according to our Rule abundantly And so it plainly appears that Paul did not desire the Corinthians to walk by his Line until their faith was encreased otherwise they might become Proud Boasters of other mens Lines made ready to their Hands as many yea too to many at this day are I now come to consider of his 6th Section the Title whereof Page 47. is this viz. How far this Government doth extend in matters Spiritual and purely Conscientious in which the great question saith the afore-said Author is How far in such Cases the Church may give positive Orders or Rules How far her Authority reacheth or may be supposed to be binding and ought to be submitted to For the better clearing and examination of which he thus further saith It will be fit to consider First whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a positive Sentence or Decision which may be Obligatory upon believers Secondly If so in what Cases and respect she may so do Thirdly Wherein consisteth the Freedom and Liberty of Conscience which may be exercised by the Members of the true Church diversly without Judging one another And lastly In whom the Power Decisive is in Case of Controversy and Contention in such Matters As to the first Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give Positive Sentence or Decision which may be obligatory upon believers I answer affirmatively she hath And shall prove it from divers instances both from Scripture and Reason Thus far the aforesaid Author The force of R B's Reason I apprehend to be chiefly comprehended in or drawn from these his following words as by his writing Page 48 49. more at Large appears viz. That we being gathered together into the Belief of certain Principles and Doctrines through the force of Truth on our Understandings and Practices necessarily depending upon them these are as it were the Terms that have drawn us together and Bond by which we become center'd into one Body and Fellowship Yet saith he by a Marginal Note Not so the Bond but that we have also a more inward viz. the Life of Righteousness The Scripture proofs that he quotes are these Gal. 1.8 1 Tim. 1.19 20. 2 John 10. thus further adding These Scriptures are so plain and clear in themselves that they need no greater Exposition to the unbyased Reader My place now is to detect the impertinency of R. B's reason and to shew that he hath quoted Scriptures which are not to the purpose yet I cannot but first observe that since the main scop of his Treatise relating to this Matter both from Scripture and Reason tends as it were cheifly if not wholly to evidence that such Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became centered into one Body and Fellowship is it not to be doubted that these kind of Termes have the greatest room on his Heart and the Marginal Description of a more inward Bond viz the life of Righteousness is but like the entertainment of Christ in the Manger But to proceed I do affirm the Belief of certain Principles and Doctrines though believed thorough the force of Truth on the Understanding and Practices necessarily depending upon them are not the very terms and Bond by which the Church of Christ at this day is become center'd into one Body though I do confess that Certain Principles Doctrines and Practices held and Practised in a pure Mind are the Fruit and Off-spring of that which is the Bond but the Very Bond they are not If they were how comes it to passe that to this day the Members of Christs Body which is his Church have not declared and agreed what and how many are those Principles and Doctrines and what are those Practices necessarily depending thereon that ought to be believed received and Practised by every member of the Church of Christ as that by which they are center'd into the Heavenly Fellowship of Christ's Body With confidence I may say that I never heard or understood of any such thing yet extant amongst the Church of Christ neither do I believe there is and doubtless if there was the aforesaid Author being a man to speak after the manner of men that is well read and not of a Mean capacity would have quoted it to free himself from the censure of such who may Justly say He hath left us in the dark how to know these Members who to use his own Language Page 49. cut themselves off from being Members by dissolving the very Bond by which they were linked to the Body Nay I may truly say That in the primitive dayes there were many believers who were found in Opposite Faiths and Practices witness those who Circumcised kept a Day abstain'd from flesh and others there were who believed and practised quite otherwise and yet we do not find that the Bond which Center'd them into the heavenly Fellowship of Christ's Body was broken for doubtless many of them under those Differing Faiths and Practices were of the number of such who were sanctifyed in Christ Jesus or at least in some measure sanctifying which is the description of a Member of Christ's Body according as the aforesaid Author himself doth in his Treatise signify and this is answerable to the Truth it self Read Rom. 14. 1 Cor. 8. For further Discovery of the Truth of what I have asserted 't is necessary to query What are the very Terms and Bond by which the Church of Christ is become centered into one Body The Answer is plain 'T is the Spirit according to Pauls Testimony 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body Now the Baptism of the Spirit may be witnessed by such whose Integrity might lead them to Die for Truth but should they be Questioned by any one What are those Principles Doctrines and Practices you hold which were the very Terms by which you came to be Centered into Christs Body and which were the Cause that gathered you for so are his words Page 47. relating to Principles and Doctrines they would be ready thus to say What blind Questions dost thou bring forth in thy Carnal Sensual reasoning 'T was Gods Power and Spirit gathered us from amongst such as being out of the Life gloried in their owtward Fellowships Principles and Doctrines and by his Power Circumcised our Hearts
and by his Spirit we came to be baptized into one Body and so are center'd into the heavenly Fellowship of Christ's Body And as for thy saying A Belief in Certain Principles Doctrines and Practices necessarily depending thereon are the Termes and very Bond by which we became center'd into one Body and the Cause that gathered us this is not only wrong in it self though as is said before they may be the Fruit of the Bond but exactly like the False Churches in the World Papists and Protestants of all sorts in the Apostacy have Outward Marks and Tokens as being either of such an Order or having such a Commission or as believing in such Principles and submitting to such Practices and the like by which the Members of their Churches are described and therefore is it that amongst those there are outward Societies of Men certainly known as aforesaid according to the various Manners and Wayes which their Principles admit and allow of which are termed the Church of Christ and these have many Outward Orders Rules Prescriptions Ordinances Decrees or Laws for the Establishment and Preservation of their outward Society which being agreeable to the nature of their Constitutions may become fit means for the Conservation thereof but inasmuch as the Belief of certain Principles Doctrines and Practices necessarily depending thereon are not the very Terms or Bond to unite any in outward Assemblies whereby to assume unto themselves the Title of the Church of Christ for that if held in a pure Mind which is in the best Sense they are but the Fruit of that Bond and when held in an Impure Mind are no Indication that such are Members of Christs Church I cannot but say it is against right Reason for any to Prescribe and Establish Outward Indispensable Rules and Orders relating to the Conscience and in order to be a Bond thereon for the Conservation of Christs Body since 't is evident that the most certain and infallible Marks of Membership in the said Body are Invisible to the Outward Man though felt and known to the Inward Man of the Heart for though Actions outwardly just are many times the Fruit of the Spirit yet are not always certain Tokens that those through whom they appear are Members of Christs Body but those who are Circumcised in Heart and have the Answer of a Good Conscience towards God are the very Members of Christs Church and therefore the most proper Means for the preservation of such Members in the Unity of the Spirit and as Members of one Body is that whereby they came to be Circumcised in Heart and gathered unto the Truth which is no other but the Spirit and Arm of Gods Power which surrounds all those that wait upon him and have a daily Dependence upon the Lord with the Mind inwardly staid in the Measure of that Grace which the Apostle saith is sufficient for them and thus the Baptism of the Spirit will be witnessed continually in which every Member of Christs Body comes to be centered into an Heavenly Fellowship and Communion each with other in the Life of Righteousness The next thing I shall examine is whether R. B's Affirmative Answer to this Question viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience to give postive Sentence and Decision which may be Obligatory upon Believers be agreeable to Truth and Sound Doctrine My Observation hereon is this That he hath not here adjoyned Inward Conviction whereby they might find Clearness in themselves to the Sentence of the Church as necessary to the Obligation he Intends and inasmuch as nothing without an Inward Clearness and Conviction can become a real and acceptable Bond upon a Believer to be at Unity with his Brethren in the Belief and Practice of Things relating to Conscience and that those who are found in the Practice of other Mens Lines before they have Faith therein may oft times run into the Sin of Hypocrisy even as others may into the Sin of Negligence who through Unwatchfulness to their own Measures want Clearness of Sight and Understanding to practise and joyn with those things which others waiting in their Own Measures may by the Spirit be led into Therefore I cannot but say that the Scope and Bent of his Spirit so far as from his words I can Savour in relation to this Matter are not agreeable to the Truth and Sound Doctrine And since it is so as R. B. observes Page 35. That God hath not given us our Reasons to no purpose I shall according to the Line of right Reason a little further Observe First I find R. B. treating in his 7th Section concerning the Power of Decision thus to say Page 66. The only proper Judge of Controversy in the Church is the Spirit of God and the Power of Deciding solely lies in it as having the only infallible Judgment belonging to it which Infallibility is not necessarily annexed to any Persons Person or Places whatsoever by Vertue of any Office Place or Station any one may have or have had in the Body of Christ that is to say that any have Ground to reason thus Because I am or have been such an Eminent Member therefore my Judgment is Infallible or because we are the greatest Number or that we live in such a noted or famous Place or the like though some of these Reasons may and ought to have their true weight in Case of Contradictory Assertions Thus the aforesaid Author From all which two things are Observable First That the afore-said Author accounts the Spirit the only Judge Secondly That though he affirms that the Church of Christ hath Power in Cases that are Matters of Conscience to give positive Sentences and Decision which may be Obligatory upon Believers yet through his whole Treatise I find not that he hath described who are the Persons that are the Church and where those Persons do usually Assemble as the Church of Christ and therefore though my very soul abhors lightly to esteem of the Elect of God or to undervalue the Power the Church of God either stands in or are indued with yet since I do know how dangerous a thing it is for any to burthen the Consciences of Gods People though under ever so specious Pretences and that when we speak of the Church of Christ we mean Visible Persons distinguisht as outward Persons by Names that may be known to the Outward Man though as Members of Christ's Body distinguisht not by such Names but by that Name which is written in Heaven and known to the Inward Man I cannot but query To what end doth the aforesaid Author assign the Decision of Cases of Conscience which are Matters certainly to be known so as to be binding on Believers to Judges so describ'd as that a greater Controversy may immediately arise upon the asking of this question Who or where those men are This instead of removing one Difference or clearing one Doubt may beget more
but to stir up Strife and to sow Discord But Are not David and Manasses and Peter and many others their Sins recorded and their Repentances and Changing recorded in the Holy Scriptures And What needs John VVilkinson be afraid and trouble himself about the Recording the Condemnation of Sin and the Resurrection of the Just But Who has cursed David or Peter or any other whose Condemnation of Sin and Repentance and turning from it is Recorded or called them Apostates And What Spirit is this in John Wilkinson that would not have such Things recorded now which the Spirit of Truth recorded in former Ages Surely it is not the Spirit of God nor Light of Christ For if they be Sins private that only the Church knows them then they go no further than the Church But if they be open Sins to the World amongst Sinners then their Condemnation and Repentance must go as far as the Fact is known But if John VVilkinson be afraid lest he should be Curst and his Company and counted Apostates to Posterity if their Failings Sins and Transgressions should be Recorded Truly without your Repentance they will be Recorded and it would be well if you did Repent and Condemn them for then your Resurrection would be Recorded out of this Apostacy Else you need not question standing upon Record And they that have been led by you into a Separation and now come off from you do not bless you as several have declared So you bring that upon your selves which you think to avoid But Why shouldst Thou and You be so afraid of having your Repentance from Sin and Evil Actions recorded which you have committed in grieving God's Spirit and his People and opening the Mouthes of the World without a Fear of being Curst or counted Apostates Is this the Cause you would hide your Sins and have no Testimony given forth against you If Thou and You have such a Love to them Thou and You may keep them but the Truths Testimony will stand against all that is out of the Truth And there are Condemnations upon Record ever since 1652. so no new thing amongst us but according to the Light of Christ But the Lord knows I would have nothing but what is Pure to Rule and Reign and all Sin and Evil to be Condemned and that which is Private to be only amongst Friends and that which is Publick to be publickly Condemned to the World And if the World should say Such a one did so or so there is a Testimony upon Record that such an one was Converted and Translated to Posterity as David was from the Evil to Good and from the Darkness to the Light And had you continued in the Light of Christ Jesus and in his Spirit that led the Saints to condemn those Evils which are Recorded in Scripture and to Glorify God in their Resurrection you would never have been in Opposition against the Church of Christ's Practice now in such things by the same Spirit you call it a New Way And that which would not have Sin and Evil condemned and condemns that which Records it is for Condemnation For instead of being Curst as thou sayest them that do condemn Sin and Evil and arise out of that which is condennied and this being Recorded to Posterity the Church and their Relations can testify to their Change and their Dying in the Lord. But I am sorry for you the Lord God of Heaven knows that you should dishonour the Lord God and his Truth and People in the North and have separated from the Light and Spirit that did first Convince you For had you been in the Love and Spirit you would have been in the same Love in the same Gentleness and Meekness and Wisdom that is pure and easie to be intreated as it was in the Beginning And so you have lost that Glory that was in the Beginning and your Nakedness is discovered that the Priests Justices and Drunkards can say That the Quakers are Separate one from another And look into your selves if there be not a Froward Stubborn Self-willed Spirit and Rough and Short that now may talk of the Light of Christ and of the Spirit and would have Liberty but is to be Reproved and well it would be for you if you would turn at the Reproof And whereas thou speakest of a Way of coming into Unity Alack for thee If thou wast in the Universal Spirit and Power of God that is over All thou wouldst not make such a Noise about Imposition For indeed it is the very Spirit of Imposition in Thee and You that does not know what it would be at it self nor to what to bring others And much I could say as to that But that whereby you may come into Unity it must be in the Unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and Meeting without Prescription of your Elders or Deacons or your Members So your Way to come into Unity is to come to the Light and Spirit that did first Convince you and Judge and Condemn this Spirit that hath led you into Separation with all its Works since And then in that Spirit there is no Fear of Imposition but Everlasting Unity in the Everlasting Seed that bruises the Head of the Serpent and all his Sons of Belial that are without the Yoak and are afraid of it Now there are them that would not be Yoaked with the Law of God nor with the Gospel nor with the Word of God which is a Hammer and a Fire and this is counted Imposition by such to be Yoaked and Hammered down and to be Reproved and Rebuked and Admonished this is Imposition and Over-driving though the Power and Spirit of the Everlasting God leads to it which Spirit of God sanctifies and exalts God with a sanctifyed Spirit and reproves all that which dishonours him or would defile and walks not in the Spirit by which the Body of Christ is Baptized and made to drink into And the Spirit of God charged and warned and reproved all the Unruly and charged the Faithful to stand fast and Admonished as in the Scriptures may be plentifully seen And what Is this Imposition and Force think you which God's Spirit led the Prophets and Apostles unto and had no Fellowship but with them that Walked in the same Spirit Or Will you say There is not the same Holy-Ghost now as was then Yes I must tell you the same and all that keep in it are in the Holy and Eternal Fellowship and it leads to the same Practice now as then And all such as the Apostles admonished to have no Fellowship withal as in their Epistles and in Jude Might not those have cryed Imposition as well as you And whereas thou speakest of a New Way and a New Form carryed on with Church-Authority c. This is the Priests Old Spirit that used to tell us of our New Way and Where was our Religion Twenty Years ago But
us an Answer by the bearer hereof who comes on purpose to bring this and to receive an Answer from thee We are Thy Friends Thomas Gouldney William Ford. William Rogers As before is hinted no Answer is yet come which is ground of Jealousie that G. F. is Author of the said abusive Letter To conclude My Desire now is That every thing herein Treated of may be weighed in the Ballance of the Sanctuary and then I doubt not but that it will appear unto every Understanding Impartial Reader that George For hath been acted by an Erroneous Spirit and been Guilty of many Things reproachful to the Truth for which he ought to Humble himself if peradventure he may be made Partaker of the Mercies of the Lord and then no question but God's peculiar People will have a Sense thereof But until he appear Humbled through That Repentance that 's never to be Repented of his State and Condition is to be lamented of And though 't is not in the Power of any Mortal Man or any Assembly of Men on Earth whatsoever to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God unto whom through the Obedience of Faith in Christ is given an Earnest of the Great Salvation Yet if any one so outwardly pretending hath acted Erroneously and hath concerned himself Against his Brother at so large a rate as cannot be vindicated unless that Rule which Almighty God as by a Finger from Heaven through his Son Christ Jesus hath laid down viz. By their Fruits ye shall know them be to be esteemed as voyd 't is most just and reasonable to declare That such an one hath cutt him off from being a Member of the Body of Christ by departing from the Rock Christ on which Preservation and Help is laid On this Score I am now concerned in my Conscience thus to declare and conclude That for sometimes past G. F. hath stood in a state of Separation from many of the Lord's People May the God of Heaven give him a true Sight and Sense thereof unto Repentance that so before his Body be turned to Dust from whence it came he may be restored into Fellowship with them again saith my Soul Bristol 1 st Day of the 8 th Moneth 1680. William Rogers THE END AN INDEX Of some of the Chief Matters Treated on A APostacy A Discovery of several things which may be justly termed the Fruits of Apostacy and Innovation and in particular that Iohn Wilkinson and Iohn Story have been Judged and Condemned by Persons that have not heard them speak for themselves as doth appear in an Answer given by Thomas Gouldeny William Forde and William Rogers to a Paper subscribed by Charles Marshall and Sixty-Five more dated at Ellis Hooks his Chamber London the 12 th of the 4 th Month 1677. 2 d. Part p. 72 to 84. Apostolick-Order of the Church of Christ Robert Barclay asserts is Establish't amongst the People called Quakers and by the Scope of his Book of Government his Meaning is with respect to Outward Orders his Sense therein disproved 3 d. Part p. 23 to 33. Authority of the Church in Robert Barclay's Sense 3 d. Part p. 54. The Apostles assumed not Authority to give a Decisive Judgment in a Religious Conscientious Case without being chosen by the Parties differing and then they gave their Judgment according to the Faith both of Jew and Gentile unto whom it did relate 3 d. Part p. 65 66. See Church-Government B BAptisme of Water was the Ministration of Iohn not to continue to the End of the World 2 d. Part p. 45 to 50. The One Baptisme spoken of by Paul was the Baptisme of the Spirit 2 d. Part p. 50. Believers in Robert Barclay's Sense are bound by the positive Sentence and Decision of the Church in Matters of Conscience 3 d. Part p. 54. His Sense and Reasons examined and refuted 3 d. Part p. 54 to 61. Believers in opposite Practices and yet the Christian-Bond of their Fellowship not broken 3 d. Part p. 56. See Isaac Penington's Testimony touching that Authority which Christ excluded out of his Church 3 d. Part p. 89 to 98. This Sentence viz. We must believe as the Church believes Published by one called a Quaker examined and the Truth cleared from such Constructions as may be erroneously imported from thence 3 d. Part p. 73 74. See 1 st Part p. 23 to 27. C CHarity An Objection grounded thereon in favour of our Opposers Answered shewing Fruits of Weakness Presumption Danger of going beyond ones Gift excluding Reason eyeing Man and Things without instead of our inward Teacher The Reason why the Word of Life becomes to some the Savour of Death 1 st Part p. 17 to 22. Charles Marshall a Subscriber with Thirty-Six more of an Unrighteous Paper on the hearing of a Debate between Robert Barclay and William Rogers 3 d. Part p. 128 129. Observations thereon manifesting their Error and Partiality 3 d. Part p. 137 to 140. Christ by his Spirit a Law-giver like unto Moses 3 d. Part p. 9 10. Church-Government Our Sense of our Opposers Meaning touching Church-Government our Denyal of that Meaning and that no just Pretence be under the Notion of Church-Government to claim a Power over Property and Conscience The Doctrine of Robert Barclay importing Power over Property and Conscience refuted and our Sense touching the Method of deciding Controversies laid down An Objection Answered whereby 't is plain that Acceptable Obedience carryes with it Conviction of Conscience and that Christ encouraged not his Disciples to be Rulers over each other 1 st Part p. 44 to 61. See the 3 d. Part p. 35 to 41. Divers Sentences cited out of Robert Barclay's Book of Government importing an Approbation of such a Form of Outward Church-Government by some of the People called Quakers over others so termed wherein they undertake to Teach Traditions Exercise an Authority to Ordain Appoint Command and Rule over others whose Duty in Robert Barclay's Sense 't is to submit and that there lyes an Obligation on such as are gathered to Reverence Honour and Obey such as are set over them 3 d. Part p. 44 45. The said Sentences examined and that which is taken to be his Sense on the Scriptures quoted demonstrated to be a Perversion and that the words Order Rule Command Govern Government Traditions c. will not in the Apostles Sense import an Obligation on any Christian Believer to act any thing relating to Faith or Discipline on a Religious Score whereof by the Grace of God or Light in the Conscience he is not perswaded to be his Duty 3 d. Part p. 46 to 52. Christian-Quaker What he standeth for 1 st Part p. 27 to 30. Command Who are deemed by our Opposers to have Power to Command Ordain and Appoint 1 st Part p. 6 7 8. See Church-Government Confidence The Qualifications of such as abound in Confidence without either Knowledge or Zeal 1 st Part p. 76.