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
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
Things have a Tendency to insinuate Submission without Conviction to nurture up Ignorance instead of Wisdom and to introduce Bondage instead of Freedom in Christ as much as ever was under the Cover of a Black-Coat in the Dark Night of Apostacy where this Maxime viz. Ignorance is the Mother of Devotion is known to be true with respect to a Zealous Observation of what the Clergy have imposed and taught What is already signified may give some little Taste of Apostacy or Innovation unto such as have been acquainted with the Primitive Doctrines and Practices of the True Christian-Quaker or Children of Light for so we were called in the Beginning But yet 't is with me a little to treat of one other grand Mark of Apostacy or Innovation viz. Iudging the Merit of a Cause without Hearing the same As before is signified 'T was the Saying of Christ As I Hear I Judge But yet I am a Witness that Ignorance or Envy or that which is worse hath so abounded as that the True Christian-Quaker hath been judged and censured by such as retain that Name but not his Nature when See the Appendix to the Second Part of the Christian-Quaker unheard in the Defence of Himself and the Cause of Truth which he hath stood for When I consider the aforesaid Words of Christ As I Hear I Iudge John 5.26 27. and that it sprang from him who was Partaker of his Father's Life and Power and knew all Things John 16.30 it s to me a real Confirmation that a Pretence to Life Power and Discerning of Spirits cannot be sufficient Plea to justify a Practice contrary to that Example And therefore since I know that such a Pretence hath been the only Plea for that Practice I conclude it no better than the Fruit of Ignorance or Envy or that which is worse Ignorance in those who have believed that outward Ministers are Ordained of God amongst the People called Quakers to See for the Body and Hear for the Body and on that Foot signe and glory in other Men's Lines made ready to their Hands whether they know any thing of the Truth thereof or no. Envy or that which is worse in such an one as hath used both Acquired and Natural Parts from the Strength of Reason Testimonies of Scriptures Arguments from the Light of Christ Citations out of Antient and Modern Writers as well as Examples of Antient Fathers to convince some Professors of Christianity of their Errors and yet imperatively signify To God's Friends every where as before is cited on this wise Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree And indeed the Endeavours of some have taken such an Effect as that the abused Parties Readiness to abide a Hearing before a competent Number of Persons equally to be chosen if any one had Matter of Evil Fact or False Doctrine to lay to their Charge would not be accepted but instead thereof a Persevering to term them dark and rending Spirits without evidencing wherein Which is far short of that Justice which appeared in Festus when he directed the Jewish Informers against Paul to Accuse him of Wickedness if there be any in him These Things considered What ingenious Reader can conclude that Persons so qualifyed are of any better Spirit than those Persecuting Jews were of unto whom the aforesaid Festus on the Behalf of Persecuted Paul said Acts 25.16 It is not the Manner of the Romans to deliver any Man to Dye before that he which is Accused have the Accusers Face to Face and have Licence to answer for himself concerning the Crime laid against him And though the Testimony of Festus runs not parallel with respect to the taking away of the Natural Life yet several Instances might be produced to manifest that there are amongst the People termed Quakers such as practise so far as in them lyes the bringing a Death upon the Good Name and Reputation of the True Christian-Quaker without giving Opportunity to know Whether they pretend to Accuse of Matter of Evil Fact or no. These Things considered puts me in mind to note That one great Part of the Matter of Controversie is touching John Story who in Publick Meeting for Worship hath in my Hearing been accused for a False Prophet and when the Accuser hath been desired to prove him so the Answer hath been He is of a Dividing Spirit and therefore a False Prophet But when in Answer it hath been said as of late it hath Bring forth and prove Matter of Evil Fact or False Doctrine against him and we will disown him then nothing of that Nature hath been brought forth much less proved against him Which considered I rationally infer That such Opposers of the Christian-Quaker whom in this Preface I intend are guilty of one other Mark of Apostacy or Innovation in not admitting to be put in Practice the Rule of Christ when he said Ye shall know them by their Fruits Matth. 7.16 meaning as the Scripture declares such as were False Prophets And that they may the better evade the Rule prescribed as by Christ sometimes affirm That a Good Cause may be ill managed and a bad Cause well managed Thereby insinuating into Ignorant People that though John Story and his Friends have managed their Cause well whil'st their Opposers have managed their Cause but ill yet that John Story and his Friends are Persons of Bad Spirits and their Opposers Persons of Right Spirits And for my own part I no way doubt but that this sort of Argumentation hath become a Defence and Cover for False Certificates Lyes and Slanderous Accusations whereby some have been proselyted to oppose the Truth it self Oh great Abomination If Living Well and holding forth nothing but Sound Doctrine shall not be brought to the Measuring Line of Christ What Defence can there be against a Slanderous Tongue And if Evil Practices and Unsound Doctrine pretended to be publish't in the Name of God shall admit of this Cover he is notwithstanding of a Good Spirit A little Religion and common Sense will give an Understanding of what Absurdities and Gross Darkness may be introduced under those Notions 'T is then easily to be discerned that if the Envy of a Proud Man that seeks Lordship over the Consciences of others do but once put to speak comparatively the Bare-Skin upon the Back of a Friend in Truth there will not be wanting a Company of Ignorant or Envious Persons ready to bite and devour him and to spread abroad Certificates of Defamation Right or Wrong amongst Enemies as well as Friends according to the Example given by G. F. when writing to H. S. R. T. and another Person of Harford he thus said Here is a Certificate enclosed from Two of John Story 's Neighbours who very well know he hath been an Encourager of the Separate-Meeting in Westmoreland which you may shew both to Enemies and Friends with the other
of the Eternal God who was with the Father before the Foundation of the World was laid is become the Horn of their Salvation and hath brought Immortality to Light in them and revealed that Teacher that can never be moved into a corner and therefore these cannot depend any longer on the teachings of man nor yet on outward Canonical Articles Creeds Directories or Church-Faiths prescribed by man but on the teachings of Christ alone by his Light and Spiritual appearance in themselves to lead and guide unto the Father of life The sound of this Alarm as many can yet witness became a joyful sound to that soul which was hungring after the Lord though piercing as a Dart through the liver to the man of sin so that astonishment and amazement seemed to take hold on many whereby they became a By-word a Mock and a Taunt unto such whose dependencies were on their outward Teachers c. as aforesaid I say again Oh Friends let the Remembrance of this Day come before you and consider further what was the voice of the Eternal Power unto such who were struck with amazement after they believed the appearance of that power whereby they were so struck to be the appearance of the Power of God I well remember the voice was on this wise To your own To your own To your own Meaning thereby that they should turn in their minds to the Light of Christ in their consciences which was declared to be that teacher which could never be removed into a corner that so they might witness the fulfilling of that loud voice uttered by the Angel flying through the midst of Heaven Having the everlasting Gospel to preach unto them that dwell on the Earth c. Fear God and give glory to him for the Hour of his judgment is come and worship him that made Heaven and Earth c. For no doubt but the Spirit of the Lord revealed unto those first labourers in the Gospel that there was a pronenesse in the Sons and Daughters of Men to admire to depend upon and sometimes through an affectionate part or blind Zeal to worship such are were instruments to give forth outward Directories or Church-Faiths For we find that the Apostle tells us of worshipping Angels which are Messengers whom God hath sent by him that intrudes into things which he hath not seen therefore I am perswaded that the voice of Truth through them was not only thus viz. To your own which being observed leads into an independency upon others but also frequently on this wise We preach not our selves look not unto us In the Consideration of these things I cannot but cry aloud in the aforesaid words of the Angel that had the everlasting Gospel to Preach Fear God and give Glory to him And then no doubt but every such one that hath concerned himself to condemn his Brother on no better ground than from the example and prescription of another will come to see that therein he hath not kept to his own and so hath been led into a By and Erring Path. Oh Friends let therefore this cry pass through every heart To our Own To our Own To our Own That is to say to every one 's own measure of Christ's Light or Grace of God Received which the Apostle saith is sufficient with this secret breathing of Spirit unto the God of our lives that all may be thereto retired For if that Counsel might but take place it seems to me that there could then be no room for any to impose or press the observation of other mens Lines upon any which no doubt is one great occasion of the religious differences treated on and not only so but it would mould all who retain the name of Christianity into the very nature thereof and so consequently a reconciliation in the everlasting Truth might quickly ensue For if that Door be but once shut through which variance and disunion entred there may then arise a hope of cessation to such contention and strife as is out of the Truth but if not I may then say how can the effect cease whilst the cause remains I well Remember and many with me that whil'st friends kept to their Own and concerned not themselves to promote a zealous observation of other mens Lines made ready to their hands we then heard not of so much contention strife and debate both publick and private as of late years hath been but since the promotion thereof Confusion Disorder Emulation Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some when zealously contending for the Faith of Gods Elect and though these are of that number that prefer obedience to their own measures of Grace received before obedience to the measures of others yet other some there are who have endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others or at best through that one man G. F. before spoken of and that under the penalty of being accounted guilty of Corah's sin for scrupling to conform and thus the variance is like to continue unless the God of Heaven for his Names sake by the Arm of his own Power shall put a stop thereto And forasmuch as I could not but say in all seriousness of Spirit for the clearing of my conscience Let the remembrance of the dayes that are past come before you wherein the Servants of the living God sounded by his trumpet an Alarm to the Nations and that the Servant of the Lord Edward Burrough many years deceased is honourably spoken of by some if not by all of both parties of the People called Quakers at variance one that had the Trumpet of the Lord to sound and hath therewith sounded as a Son of thunder as well as of consolation many Alarm unto the Nations I shall conclude with the citation of a part of an Epistle written by him in the Year 1658. to the Friends of the City of London and so leave the consideration thereof to the Impartial Reader to savour whether according to the sense of his counsel we ought not to know the Spirit of God in our selves to be the ground of all our actions and if so then to practise from other mens Lines without an inward conviction by the Spirit in our selves can be no more accepted as indeed it is not than the offering of the halt and the blind for a Sacrifice under the first Covenant was Here follows the citation out of Edward Burrough's aforesaid Epistle YEa it is peace to the Soul and gladness to the Heart and refreshment to the Life to feel and witness the teaching of the Spirit of the Father leading into all Truth and preserving out of all transgressions wherefore I beseech you all let this be your whole desire and the full practice in your life and then shall the Countenance of the Lord shine upon you and his face shall make you glad if in all things you look unto
him for counsel and wait upon the teachings of his Spirit which dwelleth in you which the Father hath given unto you because you are his Children and this he requireth from you that his own Spirit in you which hath begotten you may be the root and moving cause of all your works and words and herein will you receive Acceptance with him and Peace from him and Righteousness in him and everlasting Joy by him continually and this is the inheritance unto which you were begotten heirs to possess for ever Bristol the first day of the eight Month. 1680. William Rogers 'T is thought meet to inform the Reader that though the five parts of this Treatise are now bound up together yet 't was once designed that they should also be published in single parts which hath occasioned the inserting of some things oftner than would have been and the wording of other things not so proper and concise as it might had it at first been so concluded Post-script UNderstanding that some among the People called Quakers within the City of London either from Knowledge or Jealousy that of late I have been concerned to publish in Print something against George For have already concerned themselves to Dislike and give pretended Reasons against my so doing which if past over in Silence and the Truth not cleared may have a Tendency to defile the Minds of some of the Friends of Truth and to establish the Opposers thereof in their present Evil and wrong Sentiments of those who encourage the bringing forth of this Treatise I am now in Conscience concerned to add this Postscript for this End First That all Friends may have a further Caution to hear see and savour for themselves and not too hastily censure any unheard in their own Defence Secondly That they may not be ensnared by the evil Insinuations false Suggestions or unreasonable Constructions whether of the Blind Zealot principled to Eye the Brethren in stead of the Light in himself or the Luke-warm Partial appearing Note I would not be hereby understood that all who appear Newters are either Luke-warm or Partial because I am satisfyed many honest-hearted Friends that know the Truth have not a Knowledge of all the Differencies and so may be accounted with Respect to some parts of the Controversy as Newters and others not being concerned in the Controversy may be termed Newters and set such as walk in the Antient Path of Truth in all Sincerity Newter that is sensible of the great falling away and yet either for Ease and Interest Sake or a slavish Fear stifles his own Knowledge For the time is come wherein a Discovery must be made of the Ignorance of the one the Hypocrisy of the other and the irreligious unchristian-like Deportments and Constructions of both To the Matter in hand on this Occasion I now proceed First The Vatter as I understand disliked is my proceeding to print against George Fox Secondly The Reasons pretended to be given behind my back without so much as First signifying any thing by Word or Writing to me so far as I know against my so doing are these First That though I pretended I had often sent to George Fox about giving me a Meeting and that I also came up to London to read a Charge against him behind his back at which time as 't is said I was then told by some that they understood Grorge Fox would be at the General Meeting yet when he did come to it although I had advice from James Claypoole of his being come I neither took any notice thereof nor yet sent to him and yet further also as I now am informed some do raise as a great Argument in their Esteem against me this also viz. That when I was last in the City of London since the General Meeting I was also informed by the said James Claypoole that George Fox was but a few Miles off and yet did neither go to him nor stay until he came to the City but instead thereof hasted out of Town with great Diligence which as some say shewed that whatever I had pretended to meet George Fox yet I had no desire thereto My Concern now is for the Sakes of such simple ones who may be apt to take Shadows for Substance and impertinent irrational as well as irreligious and unchristian-like Discourses for Oracles when dropping either from the Mouth or Pen of one unto whom according to their Principle they may think themselves oblieged to have an Eye to discover the Impertinency and Fallaciousness of the Reasons urged against my proceeding to print against George Fox In order thereto I first observe that from the aforesaid pretended Reasons this pretended Argument may be urged Iames Claypoole being at London informs William Rogers then at Lristol that George Fox was come to the City and afterwards informs William Rogers when at London that George Fox was but a few Miles from the City but William Rogers takes no notice thereof nor yet sent to him nor waited for George Fox's coming to the City therefore William Rogers had no desire to meet G. F. when he formerly so pretended Were this to come only to the View of Men of Understanding and impartial I might well stop my Pen from any further attempt to discover the weakness and fallacy of such idle sort of Discourses because such would first be apt to enquire For what End I desired a Meeting with G. F and when they should be Informed That 't was to prove him guilty of things reproachfull to the Truth and that he would by no means assent to such a Meeting they would be ready to conclude that 't was his best defence to cover his Guilt from the Knowledge of such whose Faith might be in him and so conclude that no Obligation in Truth might be upon me to take any further notice of him as to a Meeting had it so happened as that I had accidently meet him in the very Street much less ride 94 Miles upon bare report from the said J. C. that he was in London as if my Business were the Business of such a poor Pensioner that had nothing to do but to attend G. F's Motion but rather to endeavour to clear my Conscience otherwise as now I am about to do However for the Sakes of others I shall proceed to clear the matter objected somewhat more First Then I must tell those evil Insinuators who say That I had no desire to meet G. F. when I writ to him of my readiness so to do that therein they belye me Secondly The Argument pretended to be deducible from the aforesaid Reasons cannot be good unless this following Assertion ought to be owned by every one that hath desire to meet with George Fox on the like occasion as I had viz. First That on the said J. C's notice that George Fox is or will be at London then 't is the Duty of any Friend that hath a desire to meet G. F. to come
upon some others to obey and submit and that such as are in the true Feeling and Sense will find it their places to obey and be one with the Church in such like cases and that its such that have lost their sense and feeling of the Life of the Body that discent and are disobedient under the false pretence of Liberty To this we answer First that General Meeting doth usually consist only of such Persons as pretend a Freedom in their Spirits to go thither or have Outward Business calling them to the place where it is usually held and though it hath been accounted a Meeting of Ministring Friends yet of late Years we are very certain it hath consisted and so for the future may of some other Persons professing the Truth that will take upon them to assemble amongst them and to be very plain we cannot but appeal to the Consciences of all such Honourable Friends who are both intelligent and impartial whether some who have usually there assembled or may pretend right to be Members thereof have not been false Accusers and Man-pleasers and many of them a sort of Persons who being Lovers of Preheminence and Time-servers take that as an Opportunity to appear unto others that which they are not in themselves On the whole matter 't is evident to us that some Persons uncertain in number as well as to Persons and Qualifications do take upon them to call themselves a General Meeting and though such when met may on that foot take upon them to ordain and appoint certain things condemn some Friends as Rending Seperate Spirits and approve of others as Faithfull Bretheren and that as they may say in the Name of the Lord yet it is not likely to have any more place with us on that account than if they spoke in their Own Name since 't was never evidenced to our Consciences that they had any Call from God to act and give forth all those things which they have taken upon them Objection But suppose some Persons in their respective Countries should undertake to Meet together Quarterly and at such Quarterly Meetins choose two Persons to go to the said General Meeting as was endeavoured the last Year To this we answer We deny that it can be agreeable to the Truth for such to assert that from thence they are invested with Power to Ordain and Appoint certain things unto which others as Members of Christs Body ought therefore to yeild Obedience whilst not perswaded by Christs Light in their Consciences of their Duty therein First Because though such Quarterly Meetings as men may be capable to choose Persons yet they are not capable to invest them with a suitable Power since 't is taken for granted that the Authority of all those Meetings ought to be the Power of God which man is not capable to confer neither have those Meetings affirmed they are Secondly Because no Outward Order Counsel or Advice is sufficient Ground for any man to Practise this or t'other thing so as thereby to find Acceptance with the Lord until the Conscience of such an one by the Light of Christ Jesus be convinced thereof For every Action in relation to the things of God that springs not from an enlightned convinced Conscience is but the fruit of a liseless Form without the Power and seems not to square with this Doctrine draw water out of your own Wells let it be your own and not anothers nor yet with that Doctrine which hath often been sounded in our Ears to gather us from the Lo heres and the Lo theres But yet we are sensible that this further Objection may be raised viz. Obj. * Note in the manuscriptfirst made mention of in the Preface the Ground of this Objection from the Words and Writings of divers Persons is cited out of the second part of the said Manuscript but their Names for the reasons in the Presace are omitted here 'T is true Friends in the Beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a Number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lords Anointed and Chosen having the Care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day to set forth Methods and Forms of Church Government and to establish Monthly and Quarterly Meetings of Men and of Women distinct from Men and these Meetings since are called the Church whose Counsel Advice and Judgment as Occasion should offer is to be submitted unto by every one who professes himself a Member of the Church of Christ and that we ought to believe as the Church believes else why should an Eminent Friend in the sixteenth Page of his Bookthus say I affirm that the true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof And so in the same Page proceeds to manifest that he who seems to own the Church of Christ as a Member of her and yet tells the World that it is a most dangerous position that we are to believe as the Church believes is a treacherous Enemy to the Church of Christ From this Objection these three Positions seem to be deducible First That the Lord hath ordained G. F. to be in that Place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day Secondly That monthly and quarterly Meetings are called the Church and ought to be submitted to Thirdly That 't is Folly and Hypocrisy to profess our selves Members of the true Church and yet not believe thus as the true Church believes SECT II. An Answer to the First Position deducible from an Objection raised toward the conclusion of the first Section to wit That the Lord hath ordained G. F. to be in that place amongst the Children of Light in this our Day as Moses was among the Children of Israel in his Day THe Lord under the First Covenant promised To raise up a Prophet like unto Moses whom the People were to hear in all things Deut. 18.15 This Prophet spoken of was Christ Jesus who in the fullness of Time appeared upon the Earth and then 't was the Duty of the Sons and Daughters of Men to hearken unto his Voice since he ascended on high the Father according to the Testimony of his Son Christ hath sent unto us the Comforter the Spirit of Truth who is to lead and guide us into all Truth this Spirit we witness to be in us according to the Testimony of the Scriptures It shall be in you Our Testimony now is that it 's
sensible of the Danger in running beyond his Gift and is so puft up with Spiritual Pride as to conclude himself more Faithful more Holy more Circumspect more Discerning than his Brother thinking of himself not only better than of his Brother but in other things above what is meet contrary to the Counsel of the Apostle who exhorted Not to think of our selves more highly than we ought may easily run himself on this Rock of Judging those whom the Lord Judgeth not especially if such an one give himself liberty to Judge from an apprehended Inward Sense grounded on no Outward Knowledge or Evidence That now which is with us farther to signify in relation to this matter is this we have great cause to doubt that this kind of Weakness or Presumption hath been and is yet like to be one meanes by which the variance amongst such as have been formerly at Unity may continue because 't is well known that when Testimonies have arisen against some persons in publick as dark seperate and dividing Spirits and that some such as have been dissatisfy'd have desired to know what is the Matter and what is the Fruit whereby it may be evidenced The Answer commonly is Let the Testimonyes of Friends arise this Word when it Springs from such who have been Instruments to beget into this Faith that we ought to shut out the Reasoning the Wisdom and Jealousy and that without distinction and that the Apostacy shall never enter the Generality more and that we ought to have an eye to the * We would not be understood that 't is not fit to have an Eye to faithful Brethren in any thing but yet we cannot but take notice that it sounds not very comely out of the mouthes of those with respect to themselves who have in publick frequently thus Testified We Preach not our selves look not unto us but unto the Lord and the measure of his Grace in your selves that 's given to you to profit withal Brethren easily raises the like Testimony that such an one is of a dark seperate Spirit and then this comes to be spread abroad as a Seal to that which cannot be evidenced either by Doctrine or Conversation as if the Tree were not now to be known by its Fruit as in daies past and so whilst they have been in the Exercise of one part of the Counsel viz. Excluding the Reason and the Wisdom by which means some have been betrayed to act contrary to all Reason and all Wisdom they have acted contrary to the other part of the counsel which was to shut out the Jealousy For had they not entertained Unrighteous Jealousy we are perswaded that they would not have testified against such as have approved themselves unto us no other then Faithful Ministers of Christ Sound in Doctrine and as Blamless in Conversation so far as ever we knew as any Friends And thus the Variance we fear is but too likely to continue Now we appeal to the Witness of God Whether this kind of proceeding be not the Fruit of a Dark Rending Spirit that seperates from the Truth But to come a little nearer to answer other parts of the Objection viz. When we have been in Meetings with them we have been Witnesses that the Life hath been raised and our soules have been refreshed and that When those whom they oppose do speake nothing but Dryness Deadness and Barrenness appears We desire every one who may thus affirm seriously to weigh and consider First Whether if contrary to thine own Principle thou hast let in Jealousy this Jealousy may not darken thee so as to take Light for Darkness and Darkness for Light and that to be True Refreshment which is no other but a rejoycing in those imaginary sparks which thou by a false fire hast kindled for when the eye is not single to God and fixt upon that Teacher that cannot be removed into a Corner but instead thereof hast an eye unto man and to things that are without weighing not the matters wherein thy mind is concerned in the equal Ballance of the Sanctuary it may be Just with the Lord to suffer thee to be overshadowed with a Vail of Darkness and to become ignorant of the Mysteries of the Kingdom of God as they who are without are lest thou see with thine eye and understand with thy heart and be converted and saved even as it was said by Christ himself concerning them who are without Mark 4.11 12. For we know that when Truth was Preach't amongst us in the beginning and the Light of Christ Jesus shining in our Consciences magnified as our only Guide the Gift of the Father and Appearance of Christ Jesus the great Ordinance and Power of God unto Salvation our souls were wonderfully reacht and affected with the sound thereof believing that the day was then come unto us wherein the Promise of the Father according to the Words of Christ was fulfilled unto us viz. But the Comforter which is the Spirit of Truth which the Father will send in my Name he shall Teach you all things and Guide you into all Truth And thus the Eyes of our Understandings came to be opened that we saw most of the Professours then in being to be but in the Gentile nature and come no further than the Outward Court which the Angel as John Testified was not to measure for was not their Preacher Outward their Rule Outward their Order Outward their Ordinances Outward and the Tokens and Marks of Membership in their Church Outward And when those Outward Things were magnified and the Preaching of the Light of Christ Jesus as the Guide to the Father degraded by our Opposers we were even ready to fear on their behalf that they were of that number who saw but did not perceive did hear but not understand Our breathing now unto the Lord is That none of those who have formerly received the Truth in the Love thereof may continue so hardened as to see and not Perceive to hear and not Understand and so in a dark and vailed Estate conclude that as * Note This Sentence viz. as Heirs of the Gospel Life Salvation take your possessions hath been of late years srequently exprest by G. F. when speaking to friends by way of encouragement to continue Mens and Womens Meetings distinct from the publick Meetings for Worship by which meanes 't is much doubted that some ignorant People have concluded that their frequenting those meetings is an evidence that they are Heirs of Life and Salvation Heirs of the Gospel Life and Salvation they are entered into an Heavenly Possession whenas the Possessions they are entered into are but some outward Observations which may more properly be accounted to relate to the Outward Court than to the New Jerusalem and Heirs of the Kingdom of God but rather that they may so perceive and understand the things of God as to bow to the appearance of Christ Jesus in themselves as the only Lawgiver
by the same Rule He that savours the things of God may easily perceive that the meaning of the Spirit through Paul unto those Philippians was that those who were come to a state of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection we have this further to add that we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow outward Prescriptions and Orders though not convinced of its service which occasions us to be Jealous that in process of time the enemy may so enter in at this Door as that Darkness may more generally overshadow again than it yet doth though our Hope in God is that he will lay such a constraint on many of those whose Eyes are open beholding the approached Apostacy as that they may be raised in a sense of Gods Indignation and appear as Lyons on the behalf of the Lyon of the Tribe of Juda to oppose every appearance of that Spirit which would be exalting Self or any Form Observation Prescription or Order to be as a Bond on the Members of Christs Body when by the Light of Christ their alone Lawgiver they are not fully perswaded thereof in their own Consciences which undoubtedly was the meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Vers 5 23. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is Sin And to come a little closer to the matter in hand 't is too too evident that Non-conformity to Outward Prescriptions is taken as a mark of Apostacy even amongst those who have Been under the profession of Truth of which many instances too too Large here to insert might be produced which is now forborn because we suppose there are very few amongst the People called Quakers for whose sakes this is chiefly written who are ignorant of the Truth hereof Besides it hath been an Observation of late that these Questions or Questions to the like import have been frequently askt by such with whom we cannot be at Unity in all things viz. Are you for Womens Meetings Meaning distinct Womens Meetings from Men amongst whom Under Pretence of taking care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Partyes who have Condemned their Failings and through the Mercies of the Lord have been restored and their Officence blotted out and forgiven by him assent thereto or no. Are you for settled Monethly and Quarterly Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been a skt of Friends in Truth that could not Answer thereto Yea we are sensible that it hath been taken by many as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it form an apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another method as experience in the Counties of Westmoreland and Wilts hath of late testified for were it not so that great stress is laid upon the Outward Form of things prescribed to be practised how comes it to pass that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise viz. J. S. speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said that amongst the Christians of Old the Differences that did arise was about Forms which could not be seasonable words when we were establishing the Churches in the Holy Order of Truth Much more might be collected from the Articles being forty four in number exhibited by Robert Barrow and twenty six Persons as aforesaid to shew how earnestly and zealously the very Outward Form of things are contended for which occasions us in all seriousness of Spirit thus to say May the Lord God of Heaven and Earth so preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth lest they with them prove to be Boasters proud Blasphemers false Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denied the Power thereof from whom the Apostle Exhorts to turn away and how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath thorowly informed himself of their Fruits Oh Friends the serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep silent but in his Fear declare that our Consciences are concerned for the Cause of God and his Truth and since it is so that an ill use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only arisen but will yet more and more arise against that Spirit that would exalt it self over the Heritage of God endeavouring to rule over their Consciences whenas Christ alone is Lord thereof It may now be worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilest on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged be not ye called Rabbi for one is your Master even Christ And all ye are Brethren but he that is greatest amongst you shall be your Servant and whosoever shall exalthimself shall be abased and he that shall humble himself shall be exalted Here is no ground to believe that Christ Intended that when he was departed his Disciples should be exalting themselves one over another as Governours and Rulers and if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilest in his Bodily Appearance to be their Leader yet he tells them John 16.7.13 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you and he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the
all Men were to praise him or to speak of his Wonders for they were altogether past finding out then I wept greatly and desired only that he would permit me to sit at his Feet and he swore unto me by himself That he would deliver me from all my Troubles within without and truly it was his own free Promise for I durst not ask it of him but was contented to have waited still in my Sorrowfull Condition all the Days of my Life that I had to spend amongst Men. But what shall I say I am contented with his Will and rest at his Feet Friends I am constrained by the Spirit of Endless Love to warn you all that you may forbear Judging of any Man any more upon any Pretence whatsoever but commit all Judgement to the Son for he cryeth in me that he will shortly appear with righteous Judgment upon the Earth and Wo was upon him that hath took upon him to sit upon my seat of Judgment and hath not Judged Righteously for the same Measure that he meeteth shall be met to him again for whosoever I find upon my seat of Judgment when I come if he be not as I am Holy Just and Mercifull without any mixture him will I destroy with the Breath of my Mouth for he is as unclean Smoak before me Therefore Dear Friends let all Unrighteousness be far from you for thus saith the Voice in me Whosoever I find in Envy the same Envy shall be his Torment and whosoever in Covetousness or in Pride or any unclean Mind that same shall be their Cloathing and they shall stand behind me and all that is with me having no other Garment but their own Filthyness For the Envious shall have their Envy for their Reward and the Covetous shall have his Covetousness and whatsoever his work shall be here that shall be his covering when I appear Therefore all People mind your own Souls and let nothing but what is like the same Holiness Righteousness Mercy and Love without respect of Persons in any-wise appear and let Covetousness be far from you and be you as he was in this World that you may be like him in his Glory for verily you cannot be like him in his Glory further than you are in his Nature of Holiness Therefore all Friends look into your Hearts and let no spark abide there of the old nature for if there be it will drive you to look out at others and in that time 't will gather Strength and kindle a great Fire in you which is not easily put out which many at this day may know Edward Burroughs Though many things are very worthy notice from the above-cited lines given forth through the Servant of the Lord Edward Burroughs and obvious enough to many yet for the sakes of some 't is thought meet to take notice of two particular Matters which seem very pertinent on this Occasion First That some of the young unlearned Dogs not well acquainted with the Masters Manner in gathering the Sheep did run from the Flock with fierceness after the Sheep that staid behind and did affrighten them and bite some of them neither would they be led nor yet stay at home but would always be going abroad and barking at the Lambs to affrighten them being ready to devour them for there was something of the Nature of the Wolf in them and them the Shepherd bound up in Chains to fulfil his purpose on them Secondly That some of the Dogs well acquainted with the Masters Manner did wisely goe behind the Sheep and such did drive them gently along without hunting of them or wearying themselves From these two Citations out of the aforesaid Paper we may learn that the Spirit of the Lord thorough his Servant hath in a Parable very lively described a part of what hath happened amongst the Flock of God in these latter Days for of certain knowledge we can say that there are such as are learned in the School of Christ who being well acquainted with Christ Jesus their Lord and Masters Manner of gathering the Sheep do not over-drive the Flock nor yet weary themselves for meer Vanity and there are also the Unlearned who are not acquainted with the great Masters Manner in gathering the Sheep and these in a great Measure have occasioned the Encrease and Continuation of Division amongst the People called Quakers by their fierce contending for an outward Unity and Conformity with respect to Forms of Government in the Church so that they seem not only ready to bite but also to devour others that see not clearness in themselves to practise according as they in their hunting Spirit would as much as in them lies constrain and inforce Nay there are some not only unacquainted with Christ Jesus's Manner of gathering the Flock like a Shepherd that gathers his Lambs in his Armes and gently leadeth them that are with Young but also have laid blame on such as have exactly Walked in his Footsteps And indeed so Foolish and Confident have some been that the masters manner of gathering the Flock hath become as a By-Word or a Mock and not only so but Matter of Evil Fact in the sense of some Witness the Forty Four Articles Relating to Church-Government drawn up against J. S. and J. W. two Ancient and Honourable Friends in the Truth a part whereof is for that they should say THEY WOULD NOT HAVE FRIENDS OVER-DRIVEN To Conclude We also know that some of these have been by the Spirit of Truth Reproved as not fit to say they speak in the Name of the Lord When the Lord hath not spoken by them nor yet to appear as if they were sent of God to gather the Flock or to Proclaim themselves Keepers of other Folks Vineyards when they have not kept their own Vineyard by which it appears that the will of the Lord touching such hath been that they should Hearken unto the Word of Reproof and be led by his Spirit which if they had they would have stay'd at home until they had been Instructed and Learn'd in the School of Christ but yet notwithstanding some have contrary hereunto gone abroad and their great Work hath been to cry out against Honest Friends under the notion of Dark Spirits levened Spirits Troublers of Israel Corah's Judases c. just like unto those Young Unlearned Dogs signified in the Parable that would not be led but would be going abroad and Barking at the Lambs to affrighten them being ready to devour them for as in the Parable 't is said there hath been something of the Nature of the Wolf in them But Blessed be the Lord many are Witnesses that of late some of them have been as in Chains and Fetters of Iron so that they are not able to Prey upon those who are upon the Rock Christ who doubtless in his own time will fulfil his Purpose on them Oh! that all Concern'd herein at this Day would seriously Consider Proceed no farther in
9th and 5th As long as I am in the World I am the Light of the World And Chap. 12.35 Yet a little while is the Light with you walk while you have the Light And ver the 36. While ye have the Light believe in the Light that ye may be the Children of the Light To this may be answered That these last recited Scriptures do in the most favourable construction on the objectors part intimate that Christ the Son of God while he was in the World was the Light of the World but doth not say that he is or would be no longer the light of the world Such a saying or sense would limit the Appearance of Light to that Body only and dispensation of time wherein the said Body appeared on Earth which is contradictory to the very words of the Evangelist before quoted viz. That was the true Light that lighteth every man that cometh into the World Which Scripture sentence relating to every man is so universal that it cannot but extend to those who never beheld the face of Jesus in his fleshly and Bodily Appearance nor yet came to be informed by any outward Instrument of his Doctrine though Partakers of his Light which therefore may properly be termed by such his Light within that is the Appearance of Christ by his Light shining in their hearts agreeable whereunto in effect we take the Testimonies of the Apostle to be viz. That which may be known of God Rom. 1.19 is manifest in them For God hath shewed it unto them Seeing you seek a proof of Christ speaking in me 2 Cor. 13.3 which Riches is Christ in you Col. 1.27 the hope of Glory Who shall descend into the deep that is Rom. 10.7 8. to bring Christ again from the dead but what saith it the Word is near thee even in thy mouth and in thy heart this is the word of faith which we preach And all this appears agreeable unto what the Prophet Isaiah hinted at who speaking of what should be in the last daies signified Isa 1.2 3 5. That the God of Jacob will teach us of his Ways and therefore said Oh house of Jacob come ye let us walk in the Light of the Lord which being compared with what the same Prophet said in relation to a people Isa 5â— â— In whose hearts was the law of the Lord and with what the Prophet Jeremiah saith I will put my law in their Inward Parts Jer. 31.33 34. 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 to the greatest 'T is evident to us that this written Law in the Heart is that Light Within whereof the faithful Messengers of the Lord in our day have born witness unto and whereof the same Prophet gave testimony when he said as before O house of Jacob come ye let us walk in the Light of the Lord. Besides such a limitation as aforesaid would have a tendency to make void the virtue and efficacy of the blood of Christ who was offered up a sacrifice to take away the sins of many and on this score doth the author to the Hebrews testify Heb. 9.28 that unto them that look for him shall he appear the second time without Sin unto Salvation which is a clear Evidence unto us that the benefit of the blood of Christ is not witnessed effectually in this our day but by those who having looked for his second appearance have received him in his Appearance this Appearance we take to be his Appearance by his light and spirit in the hearts of those who through faith in his blood have known their Consciences purified from Dead Works and so come to serve the living God in Truth and righteousness 'T is now to be considered Whether these words Turn in your Minds be agreeable to truth for that this kind of objection may be raised Objection Doth not this put the Creature upon Action in his own Self-will when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God For answer hereto 't is necessary to consider that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God and the reason doubtless was because there is a Capacity in Man which through the assistance of the Grace of God renders Man capable to do the will of God in righteousness unto life and those who are so acted cannot be said to be acted in the Self-will of Man And on the contrary the same Capacity letting in Tempration and joyning thereto renders Man a servant of Sin unto Death and being once so dead in Sin no redemption comes to be obtained but through Christ as the Apostle testifies Ephes 2.1 You hath he quickned that were dead in Trespasses and Sins These things considered 't is evident that through the Appearance of Christ those who have cast off the Old Man are become renewed in the Spirit of their Minds unto God and so have put on the New Man which after God is created in Righteousness and true holiness and therefore since there is such a capacity in man as aforesaid 't is agreeable to Truth to exhort the sons of men to turn in their Minds unto the appearance of Christ by his Light that through the Assistance thereof the will of God may be done in their earthen vessels The next thing to be considered is whether there is any weight in this objection Do you not think that the Jews who crucified Christ acted not from the light within since some of them at least thought they did God good service therein To this may be answered That the friends of Truth never preached up the Light Within but with respect to the Appearance of Christ by his Spirit as that Light Within intended by them and since Christ cannot be divided to act against himself therefore the Jews did not therein act from that Light Within unto which we have been directed From what then may the objector say did those of them act who verily thought they did God good service therein Ans Phil. 3.6 From Zeal without knowledge not having their Minds staid and ordered according to that universal Principle of Truth Acts 26.9 11. which if hearkned unto would teach all men to do as they would be done by in which zeal Paul verily thought in himself that he ought to do many things contrary to the name of Jesus and in that Self-thought being exceeding mad persecuted the Church of God consented to the death of the Saints and compelled them to Blaspheme but when the Lord was pleased to appear unto him and to make him a Minister of his everlasting Gospel he was sent unto the Gentiles to open their eyes that they might turn from
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
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People 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 to the greatest of them saith the Lord. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
cannot account Sound Language if Pauls Testimony Phil. 1.15 18. was Sound who said Some Preach Christ of Envy and Strife What then Notwithstanding every Way whether in Pretence or in Truth Christ is Preached and I therein Rejoyce yea and will rejoyce Secondly That to pretend want of clearness in Sight will not excuse any from Disobedience to God who submit not to the Sentence of an Assembly or some or other of them which may in any tolerable Supposition be termed the Church of Christ and so are ready to Judge their Brethren as Apostatized from the Truth if they walk not according to the Lines and Measures of others though they have no Faith therein contrary to that of Paul who to the Corinthians said 1 Cor. 10.15 Having Hope when your Faith is Increast that we shall be inlarged by you according to our Rule And whether these are not of that number who bring another Gospel than what we have already received and so subject themselves to the Curse whilest they are endeavouring to manifest others Accurst Let Gods Witness in all Judge There are at this Day who seem to make no Distinction between such as would have no Iniquity reproved and those who Conscientiously scruple to submit to the Dictates of others till their Vnderstandings are Illuminated these are of that number who divide not aright and seem so void of Charity as not to distinguish between the Precious and the Vile for though it was so that Paul in Thes 3.6 a Scripture quoted by R. B. thus saith Now we command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received of us and then Comments upon it what more positive than this and yet the Apostle was not here an Imposer To which I thus say that this Scripture is no Warrant for any to follow the Commands or Traditions of others at this day until convinced of the Truth and real Service of Obedience to such Commands or Traditions which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept viz. for ye your selves KNOW how that ye ought to follow us So the Knowledge of their Duty was the Bond rather than Pauls Command Vers 14. of the same Chapter being another Scripture quoted by the aforesaid Author Page 27. Paul saith If any Man Obey not our word by this Epistle note that man and have no Company with him that he may be ashamed This related to such of whom Paul Vers 11 12 13 of the same Chapter saith we have heard that there were some among you that walked inordinately and work not at all but are Busi-Bodies therefore them that are such we command and Exhort by our Lord Jesus Christ that they work with Quietness and eat their own Bread and ye Bretheren be not weary in well doing and then he exhorts Vers 14. If any man obey not our Saying c. which plainly relates that to so undoubted necessary a Duty mentioned Vers 11. That such who were Busi-bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread but whosoever they are that shall bring such Scriptures as these to manifest that we ought to submit to the Outward Forms Prescriptions Ceremonial Dictates or decisive Sentences of others when they are or may be Matters of Conscience and that there lies an Obligation in point of Duty to Obey in every or any of such Things though we see it not shews themselves a sort of Busie-bodies wanting work Paul 1 Cor. 14.37 a Scripture quoted by the aforesaid Author thus saith If any man think himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord and Vers 34. of the same Chapter Paul saith Let your women keep silence in the Church c. Here 's a positive proof that women ought to be silent in the Church and that by the Command of Paul and therefore me thinks it should be a shame for such who plead for Womens speaking in the Church and not only so but for their Service with respect to Exercise in Discipline to pin so much as to me appears the aforesaid Author doth in his Treatise on the word Command us'd by Paul when according to the measure of Gods Grace and Truth which the Children of Light have received they have and do testify and that according to Truth notwithstanding what Paul saith and hath Commanded that * Note I would not hereby be understood to justify All Women that have spoken in our Meetings because many of them have of late been so rude in their Opposition to John Story as that I take it to be a meer Scandal to Religion and am perswaded that by Pauls Command the meaning of the Spirit was not positively according as his own words seem to intiate not only because the Prophet Joel 2.28 prophesied that the Lord would pour out of his Spirit upon Sons and Daughters and that they should Prophesy but also for that in the same Chapter 1 Cor. 14. he exhorts the Church who doubless consisted of Women as well as Men to Covet Spiritual Gifts but rather that they might Prophesy saying Ye may all Prophesy one by one all which considered t is rational to take the Mind of the Spirit to he that there were some unruly disorderly Women then in the Church as in these our Days are who then had need as some now have to be warned to keep silence though others that had received a Revelation from God might declare the same in the Church when met together Women as well as Men and Men as well as Women may speak in the Church of God according to their respective Measures when the Spirit of the Lord moves And since as the Apostle Paul himself testifies 1 Cor. 10.8 That his Authority was given him for Edification and not for Destruction I cannot but be more Charitable than to think Paul ever used the Words Command Ordain Traditions and such like on any other account but that the Churches should be followers of him according as in their own Measures they had a Sense or Savour that he was a Follower of Christ and not otherwise which comparing Phil. 3.17 with 2 Cor. 10.13 14 15 16. doth evidently appear The forementioned Scripture to the Philipians thus saith Brethren be Followers together of me and mark them that walk so as you have us for an Ensample that to the Corinths saith But we will not boast of Things without our Measures but according to the Measures of the Rule which God hath distributed to us a Measure to reach even unto you for we stretch not our selves beyond our Measure c. not boasting of things without our Measures that is other mens Labours but having hope when
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 entitled to a like Freedom not to be imposed upon each by other contrary to that Divine Sense and Heavenly Understanding which as Co-heirs 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 the Observation of 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 Ungodliness 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 pour forth their Judgments against any for not following or giving heed unto this or t'other Outward Prescription or Observation wherein the Conscience is concerned when such are Not convinced thereof to be their Duty from the Mainfestation of God's 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 asked of such who may so object as afore-said Wouldyou 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 1 Cor. 12.13 No more than Jesus can in Truth be called Lord 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 so that Obedience which is not of Faith being Sin is but a Dead Performance Rom. 14.23 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 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 by the same Rule He that savours the Things of God may easily perceive that the Meaning of the Spirit through Paul unto those Philippians was That those who were come to a State of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection We have this further to add That we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow Outward Prescriptions and Orders though not convinced of its Service which occasions us to be jealous That in Process of Time the Enemy may so enter in at this Door as that Darkness may more generally over-shadow again than it yet doth though our Hope in God is That he will lay such a Constraint on many of those whose Eyes are open beholding the Approached Apostacy as that they may be raised in a Sense of God's Indignation and appear as Lyons on the Behalf of the Lyon of the Tribe of Judah to oppose every Appearance of that Spirit which would be exalting Self or any Outward Form Observation Prescription or Order to be as a Bond on the Members of Christ's Body when by the Light of Christ their alone Law-giver they are not fully perswaded thereof in their own Consciences which undoubtedly was the Meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Ver. 5 23. Let every Man be fully perswaded in his own Mind for whatsoever is not of Faith is Sin And to come a little closer to the Matter in hand 'T is too too evident That Non-conformity to Outward Prescriptions is taken as a Mark of Apostacy even amongst those who have been under the Profession of Truth of which many Instances too too large here to insert might be produced out of the Second Part of this * Meaning an Historical Manuscript made mention of in the Preface to The First Part of the Christian-Quaker Treatise unto which we refer the Reader However that the Impartial Reader may here have one Instance that this our Sense is not wholly groundless we say John Wilkinson and William Rogers testify That a Friend at the Meeting at Drawell which Meeting is spoken of in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise signified that G. F. should say to this Effect He that is not for Womens Meetings meaning as was understood Womens distinct Meetings as exercised amongst Friends was not fit to fit in Mens Meetings By which Sentence 't is evident if the End wherefore Womens-Meetings were by many first assented to be considered that if the Form of Relieving the Poor prescribed by G. F. should not be Assented to by any Elder in
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
our Way was before the Devil was and all the Words Wayes and all Apostates and will be when they are gone and this I tell Thee and Them But these Words of thine are not from the Light of Christ nor the Spirit of God for I know no New Way nor New Form carryed on with Church-Authority as thou Reproachfully sayest But here thou hast manifested thy Separate Spirit and Mind For the Authority of our Men and VVomens-Meetings is the Power of Christ Jesus who is the New and Living Way and never changes And all Men and Women that believe in his Light and receive him he gives them Power to become the Sons of God and such are Heirs of the Power which is the Authority of the Meetings And they ought freely to come and go to that which they are Heirs of without your Imposition or Opposition And all that receive him in the Light he gives them Power and they are Heirs of his Power and his Life So they are Heirs of the Authority of the Men and VVomens-Meetings and every Man and Woman that is an Heir has Right to the Authority and they have taken their Possessions and are taking their Possessions And you in your Separate Spirit from the Divine Light of Christ say Your Chosen Men and them whom you have given Power unto And say Usurpers of Authority have come amongst your Chosen Men whom you have given no Power unto And that None shall sit amongst your Chosen Men neither of your own County nor others but to tell their Message and go their wayes And so this kind of Church-Order amongst you as you call it is worse than any Court or Assizes or Sessions or Courts And much I could say to it but you may read your Paper though you make a great Pretence of Liberty in it But I have not heard yet of any that like your Prescription that keep their First Love and Habitation And therefore as I said before the Way to come into Unity is to Condemn it all and give over your Spirit of Strife and Fightings and come into that which did first Convince you that by it you may be made true Members and so come into Meekness and Unity For I saw many Years before I went forth that such should rise in Opposition and so it is nothing to me because it is the same Spirit that hath risen formerly in many others and the Peaceable Truth and Gospel of Peace is over it and it is out of the Kingdom that stands in Peace And the efore what I write is for your Good and it had been well for Thee and You had you taken what I writ before patiently For I see the more you stir the more you will heap upon your own Heads and the further ye will put your selves except you come to Repentance and come down in the Humility for thee and you are too high and I Judge this Spirit as I said before and its Works with the Spirit and Light of Christ For in the Spirit and Light of Christ is my Unity that is atop of this Spirit and its Works and in that is my love to all for their everlasting good whether they will hear or forbear and my Life is out of your Spirit of Strife and over it for the Seed of Life reigns which had you kept in it you would have seen me the same now as I was in the beginning and being gone from that and gone into Doubts Jealousies and Questions and Evil Surmisings by which you are blinded so as you see not me as I was in the beginning as many others have done the same before you and when they are gone from the unlimited Spirit of Christ then they are afraid to be limited And therefore be advised and come to judge that Spirit lest your Bonds be made strong and you grow worse and worse and find not a Day of Repentance and the Lord give you up to Hardness of Heart and to your Hearts Lusts and that your Latter-End be not worse than your Beginning for it is the Universal Spirit and Life that your Spirits fight against which as I said before God will blast And so mind your End for it will manifest it self and has manifested it self to all you that be in the Light which I fay once again come unto and condemn this Spirit and its Works and your Separation that in it you may have Unity for it s out of the Paradise in the Transgression I thought to have written nothing to thee but to have sent thy Letter back unto thee again knowing what Spirit it came from which indeed was not worth Answering but only to the intent that thou and you might Repent and come into that which you were brought into in the beginning and in that you will see what a spirit is gotten up in you that by it you may judge it and not die and perish in your Gainsaying for the word which I writ to you will stand and you will find it and I shall be manifest to that of God in all though it be the Condemnation of them that walk not in it and my Unity is with them that walk in it and such need no outward Prescriptions that are written with the Spirit of God in one anothers Hearts to gather them withal who are written in Heaven and whose Names are written in the Book of Life before the Foundation of the World was Glory to God for Ever And I shall not much take notice of You if you continue in Strife except it be by publick Testimonies And the Jewes might have reflected against the Prophets who spoke the Word of the Lord often to them but they did not regard it neither would they be convinc'd who stood in their Own Wills And truly John I must needs tell thee Thou and You are gotten up into the same and I have been sorry for You and my Spirit has sometimes Travelled but I saw there was a perverse Spirit in thee when thou wert at Swarthmore though I dealt tenderly and plainly and faithfully with you and spoke the word of the Lord to You and told You that If You did not come to that which did first convince You and bring all others whom you had drawn into a separation with You to Condemn it the Blood of all them would be required at your Hands and that was and is the Word of Truth which will stand and is Sealed And I was grieved that the Glory of the Lord which had appeared in the North and his Name should be dishonoured by your cross thwarting Spirit and that You should bring an Evil Report upon it into the South of any difference but that was and is a true Word You are got up into a wrong Spirit that is Rough and Course which I feel and see that is not savoury nor gracious which had you retained your primitive Love and Light and Faith that works by Love and been in the quiet meek Spirit and
and managed the same by his own and Families Labour having no more nor less Land than at first nor yet is his outward Estate added to or diminished from since that time to the Value of Twenty-Five Rounds to this Day He Travels often alone without a Companion but at all times without any Attendant as his proper Servant and contented with the meanest of Meats and Drinks that the Houses wherein he usually Lodged afforded His Conversation lowly and meek And takes not upon him to give forth an Outward Directory for the Children of Light to walk by nor yet was ever known to write to any That if they were in the Light and Power of God they would come to him when he sent for them As to G. F. He was a poor Shoe-maker and of mean Parentage having very little if any Outward Estate at all that never as we can understand set up his Trade but work't Journey-works For his Meanness he neither was nor is Despised as we know of for that cannot savour of a Christian Spirit Since his first Coming forth we never have understood that he hath Laboured with his Hands at his Lawful Calling or any other but are well satisfied that at teast for many Years past whether in Bonds or at Liberty he hath not Since his first Coming forth he hath marryed Judge Fell's Widdow of Lancashire When he Travels 't is certainly known he hath had such Attendance which considering the Work he is on may be termed Great as well as when resident in some Places and not on Travel and of late hath Travelled with a Man termed George Fox's Man And as to Enjoyment of Things that are Lawful in the Creation that may be termed Necessary for the Ease of the Body and Pleasure of the Palate it is certainly known that G. F. hath often freely made use thereof when to be had in a manifold larger Degree than John Wilkinson so far as we can understand ever did Moreover G. F. by a Letter written unto William Rogers dated Swarthmore the 14th of the 11th Month 1676. thus writes I tell thee Them that thou calls Accused are not Right for had they been Right and in the Light and Power of God as at the first they would have come to me when I sent for them that all those Things which have made such a Noise might have been fairly ended in the North and not have troubled any in the South Those whom William Rogers termed Accused are John Wilkinson and John Story and some of the Matters whereof John Story was Accused were Acted in the South and so no reason to come to G. F. or any to have them Judged in the North. We now query Whether G. F. is not hereby manifested to be a Man of so High and Losty a Spirit as to endeavour to Assume unto himself a Power to Judge of all Cases amongst Friends even from North to South and that such who will not come unto him at Swarthmore in Lancashire for that end when he sends for them are not lyable to be Censured to be wrong and departed from the Light and Power of God Which being compared with what is written in a Marginal-Note in the ‖ Meaning the afore-said Manuscript Ninth Section gives us occasion to query Whether there be not just Cause to conclude or at least to be Jealous That G. F. looks upon himself Invested with Power to Judge all Causes amongst the Children of Light in this Day as Moses was amongst the Children of Israel in his Day Lofty Spirit of his Making a Jumble he brings forth nothing Convincingly to manifest the same So those Evil Qualifications fall to the Ground But yet G. F's Letter evidently shews that 't was his own State when he writ his afore-said Letter For had he not been of a High and Lofty Spirit he would not have reflected on them several times as not loving the Gospel of Peace because they came not to him especially since 't was not evident to their Consciences that he was free from having a Hand in the Occasion of that Strife touching which he would have had them come to him The End whereof was as we suppose that they might have submitted to his Sentence or Judgment therein Besides if he accounted them gone astray Why did he not act the Part of a Good Shepherd according to the Parable Leaving the Ninety Nine to seek that which was Lost and seek after them that so if such as he esteemed them to be they might be again Restored Had he so done it would have denoted more his Humility and Tenderness than his bare saying as in his Letter he doth Poor Men and People For my part I pitty you I am sorry for you And yet in the same Letter threatens them That their Failings Sins and Transgressions without their Repentance will he Recorded Which Threatning seems very unbecoming him not only because he hath never manifested his Readiness to Condemn his own Transgressions or to Assent to their Recording though they are very Notorious as in this Treatise is largely manifested but also because he seems to allow unto them Liberty to continue therein Else Why should he use in the said Letter such an Expression as this If Thou and You have such a Love to them you may keep them meaning their Sins as the fore-going Words plainly shew Which being but duly considered together with what hereafter follows of the other Parts of his Letter he hath made to use his own Language such a Jumble as in Reason we cannot take him if it be just to measure his Meaning by his Words heartily to desire their Repentance if so fallen as he took them to be nor yet that he was free from the Characters he assigns to John VVilkinson viz. An Angry Disquieted Froward Peevish Fretful Malicious Spirit when he brought forth his said Letter so full of Impertinencies invective Expressions undeservedly and remote from the Matter which in a Tender and Christian Spirit was his due to have kept unto that so far as he was Capable he might have removed Stumbling-Blocks out of their way and not have added a New Occasion of Offence as if he above all the rest of the Sons of Men was Priviledged to cast Stumbling-Blocks before God's People and yet not be accountable for such Unchristian-like Actions unto Christ our Lord and Master who said Wo unto him by whom Offences come As to the Second Particular viz. That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered we say That G. F. hath not writ one word in all his large Reply to satisfy Friends in that Particular which doubtless he would have done if he could have said any thing that might have cleared that Matter to the Satisfaction of such Friends as were wise in the Wisdom that 's from Above as well as what he hath so largely done for the Sakes of the Simple
was true thou wast in no measure less Gailty of such a Crime than John Story he then Proposed to me To have it under my Hand I told him I would very freely so do provided he would give it under his Hand that if it was proved against thee thou oughtest to Judge and Condemn the same this he would not do which to me denoted either a Spirit of Partiality or a sort of Fear like unto that that is taught by the Precepts of Men and so I refused to Answer his desire yet I now give it under my Hand to thee and my Plain end in short is this viz. in expectation to receive a Plain and Satisfactory Answer from thee that if it be possible some sort of Jealousies may be removed out of my Mind or else the Reasonableness thereof more confirmed for 't is a day wherein I account it my Duty to be plain without Respect of Persons and the Duty of none to reprove others for shuflers and become shufters themselves Those Scriptures which mention the words Tradition and Examples are in this Day or Age Strained to prove it Friends Duty to follow the Traditions and Examples of some of the Brethren c. How then can it consist with the Honour of Truth or Good Conscience for such who Esteem of thee above their Brethren and who seem to esteem of themselves as Countenanced by thee to Condemn any Brother for doing any thing if so be it be according to the Example thou hast given Since therefore as I said before Example is a better Teacher than Precept how can it be other than thy Duty to endeavour the removing these stumbling Blocks out of the Way of God's People by giving thy Testimony That thou art not Guilty in either of these particular Things if in Truth thou canst do so And by farther manifesting if it can be proved against thee and made appear unto thee that thou art so Guilty that then Thou wilt Judge and Condemn the same as that whereby thou hast offended the Church of God but if Clear in the Sight of God thou may'st also be cleared in the Sight of his People and those who have reported such things concerning thee may Judge and Condemn the same I hope this Proposition will not be look't upon by thee and those who contend for the Establishment of an Outward Form of Government amongst God's People at this Day unbecoming the Pen of the Meanest Member in the Body But if it should I may justly appeal to God's Witness in all whether that Outward form of Government contended for both by Word and Printing be such under which Equal Justice may be Administred to Every One and the Infirmities of every Member of the Body be equally brought to Judgment If thou shouldst look on my Lines as the Fruit of too great Presumption I have this to say that what I now Write is barely to clear my Conscience as in the sight of God and I am constrained in Spirit thus to do knowing that not any such Form of Government wherein the Infirmities of every Member may not be Equally Reproved and brought to Judgment can be the Form of Christs Government nor yet that the seasonable mentioning of an Infirmity in an Elder Brother can be accounted a departing from the Truth and an Indication that such shall never Prosper Whatever the Calumnies and false Reports raised on several Brethren may be whereby both they and the Cause of Truth may be rendred Ignominious 't is to be doubted that the secret Cause of all these late Commotions which distract the Minds of many springs from this That some are esteemed to Exalt Thee above what is meet that others are ecteemed to look on Thee as Less than they ought and that jealousies enter many that Thou esteemest of thy selfe beyond what thou art And if these or at least some of these things be that secret Cause and that Thou hast no less esteem than the Repute of an Elder Brother by all Friends which as far as I know thou hast not how can it be less then thy Duty to interpose that such Differences as of late have arisen may no longer Live to the Increase of Division amongst Gods Heritage That so Records to Ages and Generations to come may not tell our Childrens Children that that People who were clearly gathered out of all Outward Forms Out-ward Heads and Outward Laws relating to the Inward-man to the Law-giver in themselves should in so few Years fall out concerning Outward Orders and the Head-ship of one Man for so will it be Reputed unless thou by Plain Testimony dost Clear the same by Manifesting that Thou never intendedst that what thou hast given forth as Instructions or Directions to the Churches should be urged with Severity which is no less than an Inforceing upon any of Gods faithfull People but rather commended them to the Churches leaving the same to God and his leading Grace in his People to make use thereof as he should Manifest a need of such Direction Counsel or Advice Many Antient Brethren besides my self account this but a Reasonable Proposition and that which we firmly believed was according to thy Sense when thou Travelledst among us and gave forth several things and yet thou mayst remember that when I was at Swarthmore I acquainted thee that because John Story had that very Sense it was said of him Truly John Story thy Darkness and Blindness is easily to be felt and séen and they must be very Dim of sight that sée thée not Oh the Confusion thy Dark Spirit is in Whereupon the Book wherein it was so said was in thy House brought forth amongst others thy Wifes Son in Law was a subscriber thereof and when John Story his said Sense concerning thy giving forth some things was Read and their Answers thereto wherein the above Sentences concerning John Story were Read unto Thee yet I never heard from thee thy Wife or her Son in Law so much as one word disapproving that Answer but rather a Vindication thereof Now whether this be not a just Cause of Jealousy and so thy duty in all plainess to Answer this matter that so Jealousies which Friends are Exhorted to shut out and for which they are accounted little less than Offenders may be removed let Gods Witness in every Conscience Judge In the beginning of that day wherein we were young and first convinced and turned to the Light we experimentally came to know That if we did walk according to what it did certainly Manifest unto us we could not Err. But now I do know 't is the Labours of some disaffected to John Wilkinson and John Story by false Reports to turn the minds of Brethren one against another and this is not a turning the Mind to the Light nor yet an Exhortation to keep within the Limits of its Leadings besides which is no safety and so many young People growing up and who are fit Objects for the Seed to take Root
is now so opened as to see that if thou own them thou wilt bring thy self under the Just Censure of Truth for endeavouring to make any Brother an Offender for that which is no Offence And if thou own them not then thou wilt shew thy self out of Unity with the great Opposers of John Wilkinson and John Story However if thou refusest to Answer 't will be Evidence enough that thou walkest not by that Golden Rule To do as thou wouldst be done by More-over Since thy Papers give Testimony against a Spirit Why dost thou not tell us in plain Words who they are in whom according to thy Sense it works For I much doubt that if thou art not the Secret Mover to all this Strife yet the want of the Right Application of some Expressions in thy Papers testifying against Bad Spirits c. is one great Cause of the Increase of Bad Spirits and of their Scribling And therefore be Plain-hearted For I do know that a dark imaginary Spirit is entred and under the Outward Profession of Truth and that also such a Spirit appears amongst those who espouse the Cause against John Wilkinson and John Story and the Fruits that are brought forth by them which evidence that they are of such a Spirit are as followeth viz. Judging the Lord's Servants out of the Truth for particular Matters laid to their Charge without hearing them speak for themselves or first sending their Judgment or Condemnation to them before the spreading thereof contrary to the known Practice of Friends in Truth gathering Friends together on purpose to entertain their Ears with Reports against John Wilkinson and John Story and refuse to bring forth the same to John Story 's Face before Friends equally to be Chosen though desired so to do both by John Story and others Magnifying Unity amongst Brethren and yet appear those who break the Unity reproving the Spirit of Strife and yet not only the Movers but Carryers on of Strife both by Word and Writing or to speak in thy Language Stribling to the Dishonour of God and the Cause of Truth And though such who espouse the Cause against John VVilkinson and John Story may suppose themselves capable to quote Thee for an Example or at least as an Approver of such Actions for none of them as I know of do so much as suppose that thy Words or Scribling tends to reprove them yet know this from me That there are many of God's Antient Flock who retain their First Love for Truth and every Honourable Labourer in the Vineyard dare not approve of this Late and New-found Doctrine publish't against All Reasoning and All VVisdom nor yet can suffer their Faith to stand in Thee or any Man And therefore if Thou or any Man bring forth a Dream or pretend a Night-Vision to run against Faithful Friends and on that foot Scrible against them under the Notion of Bad Spirits it hath no place with them because the Day hath discovered such Folly to Men of Conscience and indued with the Wisdom that 's from Above But yet I cannot say but that as it hath it may have place with some who are of this Number and Sort viz. Such whose Ignorance is so Great as to conclude it the Fruit of Vertue to avoyd All Reasoning and All VVisdom or whose Understandings are so vailed as to have an Eye to the Night-Visions or Dreams of Men more than to the Truth in themselves and on that foot eyeing the Scriblers of Papers more than the Matters therein contained as being convinced that they ought to shut out All VVisdom and All Reasoning a most dextrous Expedient where it takes place for Anti-christ so to exalt his Kingdom as that all manner of Iniquity and Deceit may quickly enter the Flock if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions and publish them for the VVord of the Lord and then no marvail if such conclude That every Friend is justly Condemned if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks's Chamber as if now 't were Good Doctrine or Exhortation to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers when they brought forth their Unchristian like Papen instead of directing to the Measure of Grace in themselves One thing more lyes upon me to say unto thee That though amongst the Princes of the World there are such Politick Contrivances to carry on their Designs as to ingage such others therein who for Self-Advancement become of a Temporizing Spirit or for want of the Things of this World are ready to follow for the Loaves for being of a Mean Spirit are Hurried or Over-awed with Fear And so if their Designes succeed ill then 't is the Fruit either of Evil Counsel or ill Management but if well then they carry away the Glory thereof Yet it becomes not any one or many professing themselves Members of Christ's Body thus to do And now to Conclude I have this further to Query VVhether thou Conclude thy self no way obliged to bring thy VVritings to the Second Dayes Meeting in London to be approved of there before they be Printed If thou dost not Thou hast been wrong Represented if thou dost and yet think'st all other Friends are as 't is to be doubted thou dost for I have never heard that thy Book about VVomens Meeting was there approved or that all the Things therein contained will be stood by or owned by any one Friend in Truth then 't is an evident Token Thou wouldst Exalt thy self For What is that less than to conclude That the Infallible Spirit is limited to appear through thy Earthen Vessel only For if according to the Principle of Truth the Spirit is the Judge and that its pouring forth in our Day is upon many Sons and many Daughters Why then should not the Appearance of the Spirit through any Vessel have its free Passage as well as through Thine Or Why must Some VVritings given forth by the Spirit be brought to the Second Dayes Meeting to be approved and Others not But to return I have this further to say That if Thou or any are so imaginary as to conclude That all thy Writings and Books are given forth by the Infallible Spirit and that as such they ought to be made use of a part of which I am satisfyed have so been thereby to obtain Proselytes against John Story and John VVilkinson it appears to me as if thy Notorious Erring from the Infallible Spirit in writing some things contained in thy Book of VVomens-Meetings hath been permitted to be as an Evidence Recorded against all such who ignorantly look upon thee so to be as afore-said And therefore it becomes thee to be Humbled before the Lord and to Acknowledge thy Errors therein I am not without a Sense what Entertainment my plain Dealing will have amongst many if thou suffer it to be read or spread
Faithful Friends under the Notion of Dark Spirits and whether otherwise the Prophesies of those who have prophesied blasting and withering outwardly might not quickly come to pass where Persecution is The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that testifie against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Upholders of such that bear witness against Wickedness and Dark Spirits and be so dark as to record * * Read G. F's book touching Womens Meetings page 43.44 an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loosness and yet be so loose as to quote a meeting of Men and Women where * * Viz. The Meeting before the door of the Tabernacle of the Congregation where old Ely's Sons lay with the Woman as in G. F's book of Womens-meetings Lewdness was committed to prove Womens Meetings as G. F. hath done that would be accounted Watch-men watching for Good Healers of Breaches Removers of Stumbling-blocks and yet appear Watching for Evil and not for Good Increasers of Differences by adding Fewel to the Fire and casting Stumbling-blocks in the way of the Simple that appear Reprovers of such for Tythe-Payers who ever bore a Faithful Testimony against it and yet advise others to buy their Tythes that say God hath given them Infallible judgment in all things and yet appear notoriously Fallible How far thou G.F. art concerned in such things as these will appear in the day of the Lord when every mans Words and Works must be brought to judgment for I firmly believe thou art the man that hast been guilty in all these things and in the mean time take this as the fourth Warning Caution or Advice from the Hand of thy Friend who never knew the Moment wherein I had more Peace in any one Action of my Life than in what I now am writing let the time past be sufficient repent for thy many Miscarriages which God hath raised me as an Instrument in his Hand to discover unto thee for the Imperiousness of thy Spirit hath but an ill Savour in the Noscrils of God's people and as it was said of the priests of old whereof the prophet declares that because they caused many to stumble therefore were they despised and made vile before all the People so it may in time be said of thee unless thou Repent because thou hast laid Stumbling-blocks before many The Righteous God is Witness between thee and me when no mortal Ear that I know of did hear save our own that thou toldst me after thou grantedst my Request of having an hours private Discourse with thee at my being at London this last spring That thou knewest what thou didst in that Quotation of Micha's Mother that Idolatrous Woman though thou rendredst her as one recorded for her Wisdom and her Dirtue and that thou sawest 't would be a Stumbling-block I therefore cannot but take this opportunity seriously to put it to thy Conscience dost thou think thou hast done well to put a Stumbling block before the people of the Lord dost thou think a blessing can attend such an Action in thee when Christ himself hath pronounced a general woe against those who are guilty thereof Oh George consider before it be quite too late do not continue an instrument to raise Divisions Strife and Contention amongst the professors of the Truth for if thou dost the loss of many souls may be laid at thy door which in one day may be a burthen too heavy for thee to bear Perhaps some may think many things I hint at are groundless especially the matter relating to G. F's advising the rich to secure Worldly Estate and to buy Tythes and therefore to come a little closer I add these two queries I. Whether thou G. F. whilst Isaac Penington was in prison and in Erpectation of being premunired didst not thou advise or at least encourage Mary Penington to secure her or their Estate and whether afterward thou G. F. didst not speak in discourse with another Friend about the same matter to this effect viz. What a condition she viz. Mary Penington had been in had it not been for thee meaning as to outward Estate If thou G. F. deny this I will undertake to prove it or bring Teltimony under the hand of a Credible Friend in Truth that Mary Penington did signifie so much as is queried in the first part of the query and also prove or bring under the hand of a Credible Friend in Truth to whom thou G. F. spoke according as is queried in the latter part II. Whether thou G. F. didst not advise Nathaniel Crips of the County of Glocester to buy his Eythes both of Priest and Impropriator If thou deny it I will undertake to prove it or bring it under the hand of Nathaniel Crips that thou so didst Bristol the 20th of the 7th Month 1678. William Rogers The aforesaid answer was read in the Mens Meeting of Friends of the City of Bristol at which some of the Party with G. F. seemed very uneasie whereupon some Priends to VVilliam Rogers proposed to this effect That William Rogers was in the City for he acquainted a Friend that he would be within at his House if Occasion should be to send for him and ready to stand by what he had done and that if they pleased they might appoint a Meeting on purpose with William Rogers on this Occasion but none of the Party with G. F. appeared to appoint a Meeting the secret Cause whereof we believe was because that some of the Party with him were conscious to themselves that G. F. in many things was represented no otherwise than he had manifested himself to be Thus far
none of them about these things these fourteen years and in these Meetings the Glory of God was seen and Fleeing in time of Persecution it was abhorred And as for their saying Some body spoke in Bristol Meeting after I was gone down I know nothing of that but I came down to Joan Hilyes and Friends were in the street and came to me there and I knew nothing but they all came down and if I had fled in time of Persecution I had not been in so many Goals and Prisons but might have kept out of them and yet this they say Iohn Story he hath born the heat of the day and George For he hath fled in time of Persecution G. F. I now come to make these following Observations on the words of his late Answer and former Testimony touching my Charge concerning him in his late Answer to my Charge he saith I remember I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me Now let us compare this with the former Testimony which thus begins Whereas William Rogers hath falsly charged me that I should flee in time of Persecution c. and then proceeds thus saying As for the Meeting at Bristol there came no Souldiers or Officers whilst I was in the Meeting neither before nor after He that runs may read that George Fox in some cases doth not matter what he saith which by his own Rule witness his before-cited words in relation to Nathaniel Crips is the very Mark of that Spirit that made some like Devils By his former Testimony it also appears that there were some Friends at Edward Pyott's and that he bid them Go away that Edward Pyott's Son who I know was a Young Lad then accompanyed him through the Fields that when Dennis Hollister and Thomas Gouldney met him he bad them Walk by because many People were walking there and after that he met George Bishop whom likewise he bad Walk by and though at length he came to the Meeting and as is credibly reported by back and unusual Ways yet I find not one word positively testifying That he stayed in the Meeting until the Meeting broke up neither is it rational from his words to suppose that he thought the Meeting ought then to break up for if he had to what end did he ask this Question Why do Friends busle and make such a Throng since 't is certainly known that at the Breaking up of Meetings 't is usual to have a Throng and Busle and therefore comparing this with Testimonies that hereafter will follow viz. that G.F. should say Friends keep your Meetings keep your Meetings 't is rational to conclude that though G. F. designed to depart himself yet he thought it not meet that the Meeting should then break up and if so no doubt this in G. F. may as justly be termed Fleeing in time of Persecution as the like action pretended to be done by another may And to be very plain I no way doubt but that if a False Witness-Bearer had wrongfully said but thus much of John Story as G. F. hath said of himself there would not have wanted a G. F. or some of Party with him that would have scrupled to have said John Story had acted from that very Spirit which said Master save thy self And although all impartial and understanding Readers from what is already said may have a sense that G. F. hath Fled in time of Persecution if the Rule of himself or his Party be good in relation to their Pretence of John Story 's departing out of a Meeting yet for a further manifestation of what is now intended the following Certificates are cited WE do hereby declare that we were present at a certain Meeting held in Broad Mead within the City of Bristol on account of the Worship of God and that it was at a time when Persecution attended Friends in their Meeting and that at that Meeting George Fox stood up and spoke in the Meeting and after departed out of the Meeting at a Back-Pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his Departure at that time we have cause to believe was to avoid being taken Prisoner Mary Gouldney Mary North. Ann Day To this Testimony I also can bear witness with this further Addition that after he stept down from the place he stood upon to speak and was departing some Friends were moving to go with him and he perceiving it as I took it said holding out his hand Keep your Meetings Keep your Meetings and accordingly the Meeting was held a considerable time longer after his Departure William James I Do remember on this Occasion aforesaid that George Fox did depart out of the Meeting aforesaid before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution and as he was departing he said to Friends to this Effect Keep your Meeting and I believe his so departing was to save himself from being taken by the Persecutors Nathaniel Day I Do on the Occasion aforesaid declare that I do remember that George Fox did depart out of the Meeting aforementioned a considerable time before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution I do also remember that my Uncle Dennis Hollister did acquaint me that George Fox did advise him to absent himself from Meetings in time of Persecution Samuel Hollister And now though it be not so immediately my concern to take notice of what he writes touching the Meeting at Ringwood as that at Bristol yet since he hath made mention thereof and that 't is as I take it the most he can speak in his own favour in relation to that Matter I think it needful to make some Observations thereon which are real Cause of Jealousie that G. F. was at that time led by such a Spirit as would have by him and many of Party with him been termed The Spirit that seeks to save Self had it but appeared in John Story The First thing I take notice of is these his Words There came ten or twelve Women from Pool who in Probability came with an Intention to come to a Meeting and yet by G. F's Relation they came five or six Hours before the Meeting was to begin whether this be probable I shall at present leave to the sense of others The Second thing I take Notice of is this G. F. walkt with a Young Man and then there came another Young Man this is Cause of Jealousie that G. F. had a shifting kind of design to take Young Men for his Companions even as he did Edward Pyott's Young Son Edward and bid some whom he calls Friends Go their VVay how good they were in G. F's esteem is a question because he tells us
accounted Crucifyers of the Son of God afresh and Putters of him to open Shame read Heb. 6.5 6. And though we have repeated the 23 24 25. Verses yet they being chiefly a Repetition of the Words of Christ already spoken to in this Chapter we shall say the less thereto and at present take notice only of these words therein contained viz. This do in Remembrance of me Had these Words been omitted by Luke as they are by Mathew and Mark on the same Occasion there would be no Pretence from the Scriptures of Truth to call Christ's Breaking of Bread at his Last Supper an Ordinance of Christ to continue for-ever Moreover 't is worthy our Observation That John the Evangelist wholly omits that Narration given by Mathew Mark and Luke John 13. from whence the Sacrament of the Supper so called is contended for more than to say He riseth from Supper and yet doth expresly unto his Disciples after Supper was ended thus say 4.13 14 15. Ye call Me Master and Lord and ye do well for so I am if I then your Lord and Master have washed your Feet ye ought also to wash one anothers Feet for I have given you an Example that you should do as I have done to you These Things being the Things of God ought to be weighed John 5. and pondered by his Spirit and those who so do will clearly discern that Christ by that Outward Action of washing the Disciples Feet did not only shew unto his Disciples a Pattern of Humility and an Example of Readiness to serve one another in Love but also to figure forth unto them the Necessity of being Washed Cleansed and Purifyed in the Inward Man and that Otherwise there is no having a Part in Christ and this is clearly signifyed in the Words of Christ unto Peter Then cometh he to Simon Peter John 13.6 7. and Peter saith unto him Lord Dost thou wash my Feet Jesus answered and said What I do thou knowest not now but thou shalt know hereafter Which clearly shews that there was a Spiritual Signification hinted at by Christ's Outward Washing for that Peter did know his Outward Washing and therefore said Verse 8. Thou shalt never wash my Feet Whereupon Jesus answered him thus If I wash thee not Thou hast no Part in me All which being duly weighed it appears that there is as much Ground at this Day from the Scripture of Truth to practise the Washing of one anothers Feet and call such a Practice a Sacrament to figure forth the Blood of Christ in which the Sins of those who are quickned unto God are washed away as the Eating of Bread and Drinking of Wine in Imitation of what was Practised or Commanded by Christ the Night before he was Betrayed may And now on the Behalf of our Selves and all the Children of Light amongst those called Quakers may it at this Day be said That though we are not found in that Outward Practice of Washing one anothers Feet as a Religious Exercise after that Outward Example which was given by Christ unto his Disciples the Night before he was Betrayed and enjoyned as their Duty nor yet are found in the Practice of Appointing certain Times and Seasons on purpose to eat Bread and drink Wine as that which we ought Religiously to do in a more solemn Manner than at other times Yet we can boldly say Christ our Lord and Master speaks no more Condemnation unto us as Persons in that respect neglecting any thing that he hath instituted for us to practise than he doth to many Elders of the Church at this Day who Visiting the Sick neglect to anoint with Oyl in the Name of the Lord and to others who being of the Gentile-Stock according to the Flesh Do not abstain from eating Blood and yet in neither of these respects Condemned though expresly Exhorted to by the Apostle read Acts 15.20 James 5.14 Moreover it is to be considered that though the Sacrament of the Lord's Supper so called is by some reputed to be Instituted by Christ Exod. 12.13 in the Room of the Passover and to continue as an Ordinance forever Heb. 9.10 14. even as Water-Baptism is taken to be Instituted in the room of Circumcision yet both are groundless For though the Scripture Testifies That the Feast of the Passover was to be kept by an Ordinance forever yet when the Time of Reformation came it ended even as all those Outward Services and Ordinances which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed until the Time of Reformation did Now forasmuch as the Time of Reformation was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God we query Whether after this Time of Reformation it can be consisting with the Spirit of Truth for any one to impose upon the People of the Lord or for the People of the Lord though not imposed upon to practise such Ordinances as consist in Outward Meats Drinks and Washings as the Ordinances of Baptism and Sacrament of the Supper so called do as needful in order to the Salvation of Mankind Since not only the Author to the Hebrews testifies That the like Ordinances under the First Covenant had an End when the Law was changed but that Paul likewise exhorts against the Use of Ordinances after the Commandement and Doctrines of Men as is largely declared to the Colossians Chapt. 2.8 14 16. to the End And Whether the Introducing thereof at this Day is not a Building again the Things that have been according to the Doctrine of Truth rejected To conclude This is the Testimony of Truth that is with us to give on this Occasion That we are not at this Day convinced in our Consciences That there is any better Ground for the Practice of Water-Baptism and Breaking of Outward Bread as Ordinances under the Dispensation of the Gospel in this our Day than the Commandments and Doctrines of Men but yet are Witnesses that Christ is come in Spirit unto the Children of Light and that at the Hearing of his Voice they have opened the Door of their Hearts Col. 3.1 whereby they have Supped with him and he with them according to this Testimony Revel 3.20 If any Man hear my Voice and open the Door I will come in to him and will Sup with him and he with me and so these being Risen with Christ seek those Things which are above Rom. 14.17 knowing that the Kingdom of God consists not in Meats and in Drinks but in Righteousness Peace and Joy in the Holy-Ghost And therefore having received an Earnest of that Life which is Eternal through Faith in the Blood of Christ who was offered up a Sacrifice unto God for the Redemption of Mankind do inwardly feel the Benefit of that Offering and so being sensible Heb. 9 10. Chapters that the Flesh profiteth nothing are made Partakers of that Quickning Spirit which was signifyed by Christ
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
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