AN ANSWER TO Several Material Passages IN A BOOK Published some time since by W.P. ENTITULED A Brief Examination and State of Liberty spiritual both with respect to Persons in their private Capacity and in their Church-Society and Communion c. By J. H. London Printed in the Year 1691. THE PREFACE TO THE READER FRIENDS YOV being esteemed such as profess the Spirit of Truth the guide into all Truth having met with this Book Entituled A brief Examination and state of Liberty spiritual both with respect to Persons in their private Capacity and in their Church Society and Communion and finding the Author tells us his aim was to assert Truth detect Error and point at some Shoals and Sands that some have too boldly run upon c. Noting the great difference among Friends touching the latter we could do no less than give it a serious Perusal in which we found instead of asserting the Truth freely detecting Error fairly or pointing at any dangerous Sand or Shoal certainly the tendency of our Author's Discourse was rather to remove those true Marks we had then otherwise by endeavouring to bring in a Blind Obedience and an Implicit Faith to what he calls the Church which seems rather implied too than fairly set forth that we can find On this account considering how easie 't is for many on a Religious score to take things for granted from Persons valued on that account rather than give themselves the trouble of tryal by a true search according to the due weight of the Matter We say considering the danger of this we could do no less than take notice of several parts of the said Book desiring they may be well weighed and considered by such as believe the Spirit of Truth is that only guide into all Truth How far we was obliged to do this at present by an immediate Motion from God we shall not now determine nor Impose upon any for as we find the name of the Lord in this case is almost become as a Reproach being so often used of late to so little purpose so we would not administer further Occasion in that respect to those that are without to speak evil of the way of Truth because of some difference among such as profess it nor would we peremptorily impose upon our Brethren who professing the same Principles of Truth may pretend to the like Certainty for avoiding those things we chuse rather to commend whâ—t we have to say to the witness of God in every mind that being the likeliest way to make room for Truth and as soft words are said to pacifie Wrath so are they most like to be heard at this time 'T is true we have delivered our Judgment plainly that the Tendency and Import of our Author's Discourse was and is to bring in blind Obedience c. which as it leads from the Truth so it is wrong in it self and as every wrong is managed knowingly or otherwise thro' some mistake if wrong is carried on knowingly 't is evil or wicked because designed but from this censure we may in Charity excuse our Author believing him both a better Man and more a Christian but if not designed it must be carried on and managed through some mistake and so we would have what is said in the following Discourse to be understood But then some may inquire how our Author could be mistaken being Master of such great Abilities to which we answer easily through the mysterious working of the Enemy in the likeness of Truth nor need this seem strange to any if they consider how many have been deceived thereby both great and small and some at times hurried into things grosly evil as killing their fellow Creatures and yet at the same time think they did God Service c. How much more easie is it for Persons to be deceived by the Enemy in things that appear like good The likeness of good and of Truth is that which the evil one takes up to keep his place and save his Life when he can keep no longer in the polluted State for being a Spirit he can turn into any likeness and through the over-valuing of outward thing 's on a Religious score has the Enemy slipped undiscovered into all Forms of Religion that have been in the World and thereby kept alive his Kingdom in the Wrath Enmity hard Speeches Hatred and Vncharitableness that have been kept up among the various Professors of it Therefore that great Mystery of Iniquity stands in the likeness of Truth for if there was nothing like Truth that is not Truth there could be no Vncharitableness among such as in any measure fear God for as then there would be nothing but good and Evil so such as loved the Good as they would deny the Evil they would own the good to the least degree of its appearance knowing that as the Root of all Evil was but one so the Root of all good was but one But now besides what is evil and good as coming from each respective Root there is a third thing as we may say that stands betwixt them The outward appearance resembles good to a great degree but the Root is of the same Nature with the Evil having only changed his appearance and though good may sometimes be witnessed here as there is any thing of Sincerity in the Mind yet the Root of Evil not being removed away the covering of the Soul in the best sense is but as the linnen and woolen Garment forbid to be worn under the Law On this account it is as needful to know the Enemy cast out of our Hearts as he appears like good as it was to know him cast out as he appeared as Evil for as where the latter is not known there wants the form of Truth so where the former is not witnessed there wants the power of it It is here that he deceives poor Man sitting as God in the Temple of God and therefore till he is cast out we cannot know our Names truly to be written in the Lamb's Book of Life In this is the Victory not only over Sin but over Satan for when he can keep no longer in the polluted State nor deceive by the likeness of good then can he deceive no more This we must hope and look for and the Turnings and overturnings in Profession of Religion since the stirring of God by his Spirit to Reformation do shew that he is on his way to reign whose Right it is a But to our Time this Likeness of Truth this Enemy as God sitting in the Temple of God c. hath not been cast out nor could in any Reformation because all-a-long some outward Ceremoniel or shadowy things was joyned with the Spirit of Truth as essential to Salvation True Religion and the Government of Christ But as the Enemy can go into any outward Form or Thing therefore he could not be cast forth whilst those outward Things were overvalued but whether such have acted against
of God in my self should I not be left to act according as I am free and perswaded in my own mind in the things that relate to God least looking upon my self as obliged by what is revealed unto another though it be not revealed unto me I should be led out of my own measure and act upon another motion and offer a blind sacrifice to God To which he answers thus Answ This is true in a sense that is if thou art such an one that canst do nothing against the Truth but for the Truth then thou may'st safely be left to thy freedom in the things of God and the reason is plain because thy freedom stands in the perfect Law of Liberty in the Law of the Spirit of Life in Christ Jesus and in the Truth which is Christ Jesus which makes thee free indeed that is perfectly free from all that is bad and perfectly free to all that is holy just lovely comly and of good report But if thou plead thy freedom against such things yea obstructest and slightest such good wholsom and requisite things thy freedom is naught dark perverse and out of Truth and against the perfect Law of Love and Liberty Answer That this question above is weighty is clear for the whole controversie seems included in it for where the gift of God is received to profit withall they have liberty and freedom to chuse or refuse things according as they are perswaded or they have not and all this is included in the question whereupon according to truth if his design had been to assert it the Question ought to have been effectually answered and all the parts of it freely and fairly discussed that Persons might have known their true Liberty with respect to Church-communion according to his Title Page But on the contrary in our Judgment the Answer if worthy of that name is slight and evasive no way deserving to be reputed or accepted as a true Answer to this weighty Question For Observe the Question is Whether freedom and liberty do not extend further than outward things that is whether it do not reach to the things of God where the gift of God is received according to the Question which being set down above Verbatim we allways refer to in this matter both to avoid mistake and repetition To this observe we find no direct Answer neither directly affirming or denying the Question what 's there 't is true implies a grant but not to the purpose and it seems rather to take the Question to be an Assertion than a Question in our Judgment for it follows thus that this Question is true in a sense which to us is neither clear nor very proper a Question in some sort being a matter undetermined till affirmed or denied And thus at first we see the Question is rather avoided than answered for what cause we shall enquire afterward And in the mean time seeing his Answer takes the Question to be an Assertion to humor it we are content the Question be affirmed and turned into a position to see then if we can speed any better And it will follow thus or to this effect That true liberty and freedom doth extend further than outward things as what I shall Eat and when c. for it reacheth to the things of God to all that have received the gift of God to profit withall for such as they do adhere to it have liberty and freedom in the fear of God to chuse what they believe and are perswaded is good and to refuse and let alone what they believe and are perswaded is not good nor can they act upon another's motion whilst they want a sense of it in their own mind by the gift of God given them to profit withall but offer a blind Sacrifice to God Here we hope we have kept close to the true sense of the Question if affirmed however we are content to abide by the genuine sense of it according to Truth To this observe he answers this Assertion or Question is true in a sense and that is he saith If thou be such an one as is perfectly free to all good and perfectly free from all evil then thou may'st be safely left to thy freedom To find whether this Answer be full or nay to the Question we offer either this Question if affirmed is true in a larger sense than he has granted or it s but true in this sense If true in a larger sense it follows if his aim and design as he says was to assert the truth he has missed his mark For to assert the truth is so comprehensive a term as to take in the direct Answer to this weighty Question But if but true in this sense that he hath laid down then it follows because I am not arrived at this Perfection he speaks of that is to be perfectly free from all that is bad and perfectly free to all that is good as Above though I may have received the gift of God for that end and do adhere to it and am travailing for it yet I am not to be left to my freedom and liberty in the things of God to act as I am perswaded Now if I must not act as I am perswaded then I must act as others are perswaded and how I can so act and not offer a blind Sacrifice to God he hath not so much as attempted to shew which discovers his Answer deficient if his design was good Again either he believes his Answer is full to the Question or he believes and knows it is not If he believes and knows it is not full then must he not only not have asserted the Truth as above but also be conscious wherefore he did it not and we conceive that must either be because he wanted Ability or otherwise because he wanted Truth in his way which we shall examin by and by And in the mean time if he believed this was a full answer to the question when affirmed then we must assert he was under a great mistake for the Question affirmed as above is certainly not only true in a part or in a sense as he is pleased to say but it is true in every part true in the whole and every sense that a Position can be true in nay it is so far true that if it can be wrong at all 't is only in a sense and that is only when mis-applied But the Mis-application of this weighty Question when affirmed doth observe neither destroy it in it self nor in the least take away the true use and therefore we believe where the gift of God is received to profit withall and truly adhered too there must be a liberty to chuse and refuse things according as such are perswaded even from the Babe in Christ to the strong Man and so to all States Nor do we hereby exclude External Counsel and Advice but still it must accord and agree with the gift of God received or 't is not
offering a blind Sacrifice to God but this he could not with respect to Truth and the other he could not with respect to his Discourse and those we conclude the true Reasons why the Question was left unanswered There is one thing more worth our while to consider before we leave this matter and that is how it should come to pass that a Man of his Ability should state a Question that he could not answer with respect to his design and end had another set it and he slipt it over it had been the more tollerable but for him to state it himself and give it the go by so sorrily is plain weakness to which what can be said but when Men will imploy their Parts and Abilities to a wrong end an end God never designed them to there divine Providence suffers Men to shew their weakness first that no Flesh should glory in his Presence and secondly that others seeing weaknesses as in the best of Men might be cautioned to wait to know their dependance upon him that neither slumbereth nonsleepeth nor can be mistaken which is all that is desired by what is writ We have stood the longer upon this in looking upon its weight He Questions Page the 3 d. But must I conform to things whether I can receive them or nay Ought I not to be left to the Grace and Spirit of God in my own Heart To this he answers to the first part of the Question Nay that is Thou ought not to receive things against Truth to the latter part Yea that is Thou ought to be left to the Grace and Spirit of God Answer This is fairly said we must confess and if truly stood to might help to make amends for the former deficient Answer but if otherwise it will be a further Evidence his end is not good and therefore to examin the matter he saith let us consider what is the reason that thou canst not receive them is the fault in the things or is it in thee c. If in thee thou ought to be dealt with thus far he hath said well but now on the other Hand what if the fault be in the things or in the ground or manner of bringing them in What Care has he taken What Remedy has he provided that such things may be fairly and freely withstood Verily none at all neither here nor in any place of his Book that we can find which certainly he ought to have done if he had asserted equal Liberty according to his Discourse if it was to assert Truth for he inquires fairly where the fault is that is whether in the things brought in or in those that cannot receive them by which 't is fairly implyed if not granted that the fault may lye on the side of the things brought in as well as on the side of those that cannot receive them and doth lye there for any thing that he has said to prove the contrary but if not determined yet for a much as most danger may lye on the side of the things if they must come in without controul for we may conclude such as bring them in are reputed Leaders and forasmuch as the Leaders may do more harm in bringing in things that are wrong than others can do in opposing some things that may in some sort be right But as a way is granted to deal with those that oppose what is right there ought to be as much care for Liberty to oppose what is wrong but for that he has taken no care though 't is plain the Danger is as great nay greater on that side for the Leaders have caused the People to err and the effect was that the People led by them was devoured The wise Man said There was nothing new then the Leaders may again cause the People to err and the People may again be devoured for any thing that he has said either to prove there is no Danger or by asserting true Liberty to prevent it which can never be better done nor more according to Truth than by allowing freely Conviction and Perswasion to preceed Conformity for as this keeps down Men from being masterly so it helps such as are to receive things to consider of true Religion in themselves and therefore the contrary may be the ruin of the whole on which account 't is plain he having taken no care as he hath not asserted the Truth for that allows equal Liberty so he appears partial Again in the same Page he says It is a dangerous Principle and pernicious to true Religion and which is worse he saith 'T is the root of Ranterism to assert that nothing is a Duty incumbent upon thee but what thou art perswaded on c. Answer This deserves our Consideration for 't is as removing a Bounder or Land-mark 't is of the same Nature with Conviction or Perswasion for if Conviction and Perswasion is to preceed or go before Conformity in our Duty to God and true Religion then nothing can be a Duty incumbent upon us but what we are perswaded on But if Duty to God and true Religion must be performed before convinced or perswaded to it then something may be a Duty incumbent upon us that we know not or are not perswaded on We shall examine this a little and therefore offer if to assert or believe that nothing is a Duty incumbent upon us but what we are perswaded on be in it self a dangerous Principle pernicious to true Religion and what is still worse the root of Ranterism then the saying that stands against this must be as good as that is evil that is it must be a safe Principle propitious to true Religion and which is still better it should be as the root of all good to Man for we conceive the root of Ranterism is as the root of all evil Well this saying that stands against the former is to believe or assert that something is a Duty incumbent upon us that we know not or are not perswaded on for we must either believe that nothing is a Duty incumbent upon us but what we are perswaded on or we must believe the contrary Now as opposite sayings have contrary senses and effects then if the first saying be evil the latter must be good and on the contrary if the latter in a direct and true sense be wrong as leading from Truth into blind Obedience then the former saying notwithstanding all his ugly Epithites bestowed upon it must be good in a true sense as tending to lead truly to know both our Duty toward God and true Religion And therefore observe if according to his saying to assert or believe that nothing is a Duty incumbent upon us but what we are perswaded on be the root of Ranterism worse than what is pernicious to true Religion Then to avoid this dangerous Shoal and Sand that he has given notice of we must believe that something is a Duty incumbent upon us that we are not perswaded on
is true or good in no sense 'T is true he has not given us a Rule to know those of whom we last spake nor do we believe that he can set them out but that is not against us but for us for if any may assert that nothing is a Duty but what they are perswaded on tho others may abuse it if we cannot distinguish betwixt the one and the other he knows Tares must be suffered to grow rather than run the hazard to destroy Wheat Again he tells us Page 9. That a saying may be true or false according to the subject or matter 't is applied to Now though we believe he has mist the truth there yet it will serve us here against himself for this Position that he is so angry at is but a saying and such as has been advanced truly against Imposition and again may be truly used on that occasion therefore it cannot be the root of Ranterism for that is simply evil wherefore we hope he will withdraw his Charge of the root of Ranterism from this Position that nothing is a Duty incumbent upon us but what we are perswaded on and instead of condemning it as evil allow it as good and necessary in its genuine sense But to conclude this matter we grant a saying may come from the root of Ranterism but no saying whatever can be that Root much less such a saying that hath and may again be applied to a good end wherefore we cannot see why this saying should be written with a different Character for and this ugly and undeserved dress put on it except instead of perswading to affrighten into blind Obedience To the latter part of the Question Ought I not to be left to the Grace and Spirit of God in my own Heart c. To this he answers That is of all things most desirable for no fear of want of Vnity where all are so left with the one Spirit they must be of one Mind they cannot be otherwise c. Answer That he desires all should be guided by God's Spirit we believe and therein does well but that he should limit it to that one way with respect to shadowy or circumstantial things that he may believe is good is his mistake by which 't is plain though he may have received a measure of God's Spirit yet he is not truly born of it for if he were he would not limit God's Holy Spirit to this or that ceremonial circumstantial or shadowy thing for that is to set the measure above him from whom it comes and to measure that which God has left unmeasured the hurt and mischief through all the Reformations that have been this is not the Truth but a likeness of it at best which all hitherto have been deceived by and 't is our danger O that it could be considered in our day But to the matter that those that are truly left with the one Spirit of Truth must and will agree we grant and therefore where difference is carried on to the Breach of Charity one side at least must be wrong but which ought in God's fear to be inquired the greater number cannot determine it but that there must be an Identity of Opinion as we think the School-men call it that is a sameness of Mind and oneness of Judgment to circumstantial ceremonial or shadowy things is sooner said than proved and savours more of Curiosity than any real necessity And thus what he seems fairly to grant in the fore-part of his Answer above he takes away in the latter part by limitting it to an Oneness of Mind or Identity of Opinion without making a difference betwixt circumstantial things and such as are truly essential for though all that fear God must and will agree in the latter yet there is no necessity that they must agree in the former therefore to insist too much upon such things have always been of evil Consequence making differences greater than else they would have been and the reason is plain for where such things are too much pressed 't is because they are over-valued and by how much that such things are over-valued 't is the likeness and not the truth that prevails O that it could be considered For by how much as such things are over-valued God and his Holy Spirit are neglected Where this happens such things that else might have been indifferent becomes sinful to espouse by such as truly fear God for we may note God and his Holy Spirit can never be over-valued in our Hearts and Minds but every thing below him may And yet on the other hand some seeing this as a certain wrong the Enemy hath aggravated the matter to make both wrong and that whilst they both thought they was right and thus the Devil hath deceived poor Man even unto this day and 't is our danger and will continue until the Spirit of the Son of God be more plentifully poured forth upon us that can say Father forgive them they know not what they do This is that which we want and should truly wait for that the great Deceiver the occasion of all strife and trouble among such as fear God might be cast out that so he might deceive no more which we hope is near for there seems but one grand Remove to know the Mystery of Iniquity finished and that is to know our Habitation in God who we have professed hath appeared in us by his Light and Spirit Most look for this great Mystery of Iniquity every where but where 't is they look for it abroad when it can only be truly finished in their own Hearts for as he that never knew spiritual Bondage can never know and value true spiritual Liberty so he that never knew this great Mystery of Deceit in his own Mind revealed can never know a true delivering from it 'T is not possible to give a Rule by Words to escape it for he that knows the most and thinks by that Knowledge to escape being deceived he is deceived already we wish it could be seriously considered by all for 't is the greatest Tryal Men can meet with But to make lesser things than essential things Terms of Communion we have observed to be a great Evil in others and shall we cry it up as good in our selves That which we have affirmed was never bless'd and successful in others shall we put in practice Unity has been the great Plea with which the World hath abounded and whilst they have sought for it in ceremonial and shadowy things instead of being united they have been divided and instead of being gathered they have been scattered not to the Honour of Christ but the shame of Christians and shall we pipe to the same Tune for company in which there seems no material Difference but a change of the Persons and Opinions Have others been determining Truth by the majority of Voices and do not we so too And if we do had we not better acknowledge it than let the
for she comes down from above ready prepared of God for all that is fit to enter therein Man's Work ceaseth here for he can add nothing to her Beauty and Perfection Martha's over Carefulness ends here and Mary's better part is enjoyed that can never be taken away and as Man's over-carefulness is over here so fear is at an end for as there is no Night here so her Gates stand open by Day for the good to enter therein whilst that which is not good cannot The true Church is here indeed but not yet referable to any Society with respect to outward Rules and therefore ought to be waited for by all Again he tells us Page 4. To plead being left to the Grace of God against Vnity is to abuse the very Plea c. Answer The drift of this Argument is like the rest to gain a presumptive dependance upon Men either for their greater number or for some external consideration or other without 〈◊〉 regard to Conviction or Perswasion 't is true to plead this against our Understanding is an abuse of the Plea and is little better than Heresie but none can be an Heretick that truly fears God therefore to plead this against this or that thing brought in by this or that Man or by this or that Assembly that we believe is wrong is so far from abusing the Plea that it may be a true using of it therefore before the Plea is proved abused he must prove the things brought in to concern the Essence of true Religion or those that bring them in to be infallible that so we may have something that is certain to depend on for as that is a-wanting Truth is to seek till this be done he doth nothing but beg the Question we are satisfied and that he knows it Page the 4th he saith I must say unto thee Friend what if thou wilt not be left unto the Grace and Spirit of God in thy self c. Answ We answer readily then such do the thing that is extreamly evil but on the other hand what if they are left with the Grace and Spirit of God which they may or at least some for any thing that he hath said What Care has he taken What Remedy has he provided that true liberty and freedom of Speech may be maintained Not a word of that which as it shews he has not asserted the Truth for that has no respect to Persons but allows equal liberty to all so it discovers him partially devoted in this business He cannot but know equal liberty is absolutely necessary in Truths Government as also the want of it hath ruined most of Christian Societies before us and as we have heretofore impeached the Building of others as not good where that was awanting allowing it at that time as a main Pillar of our Building if discontinued our Building that was true will not only fall down but then what is set up will be worse than what has been before us by how much we did begin better Again in the same Page he asketh If he may not exhort to the practice of what he is moved to press to the practice of c. If not he saith Thou art the Imposer by restraining me from my Christian liberty and not only so but away goeth Preaching and with it the Scripture that are both appointed of God for Exhortation Râ—proof and Instruction Answer We are as much for saving of the Scripture as he is and for saving of all that is good therefore we grant he may exhort to what he believes he is moved to press to the practice of and thus having agreed with him to save true liberty and all that is good we hope he will accord with us to shut all out that is not good therefore we say though we have granted this liberty as above it 's not our Duty to obey him because he says it but because we know or at least are perswaded that what he says is true for he may be mistaken and moved to what is wrong as well as to what is right for any thing that we know and the same that may be said to him is true to every one and all Men in the things of God Again in the same Page he Questions But are there not various Measures diversities of Gifts and several Offices in the Body To this he answers Yea and then questions But therefore are not the Members of one Mind and Judgment in common and universal Matters relating to the Church of God Answer There is not much doubt in this when truly understood but we are to mind that we be not deceived and imposed upon as to what is or ought to be accounted common and universal Matters By common and universal Matters we understand and we hope according to Truth that is what has been commonly and universally received and not new and novel things that have not been so received for all new things that have not been so received they must stay that bring them in whatever they are till they come in as the former did to wit by Conviction or at least by Perswasion before they can be truly said to be common and universal Matters and in the mean time observe this of Conviction and Perswasion preceding Conformity hath been a common and universal matter or thing because commonly and universally received among us as a great Truth we believing no true Building could be or stand without it therefore let us mind we leave not common and universal Matter and old Truths too for new Notions for if we must receive new things for common and universal Matters because some that bring them in call them so would have them so or at best believe they should be so we do not only go from this old received Truth Conviction and Perswasion the main Pillar of every true Building but then what is it that may not be obtruded This would bring us to rest upon Opinion and what is uncertain then what is more contrary to Truth and the whole tendency of his Discourse seems to this purpose on which account many excellent Truths are mis-applied Page the 5th he tells us What comes from the Light Life and Spirit in one is the same in Truth and Vnity to the rest as if it rise in themselves this is seen he saith in our Assemblies every day c. Answer The Design of this Argument is to gain a dependance upon the teachings of God by Instruments equal at least to the teaching of God immediately by his Spirit in our own Hearts but how plausible soever this is 't is not according to the Truth as 't is in Jesus for though there is no contrariety in the Spirit of God so no contradiction in the Spirit teaching being all for one and the same end to wit the good of Man by the Salvation of his Soul yet betwixt God's teaching by Instruments and teaching immediately by his Spirit in our own Hearts there is this distinction
the only guide into all Truth be discouraged so early and freedom of Speech taken away what may we think the next Age may do when we consider there was not yet any Christian Society but did at long run decline its Integrity in which danger we seem as well as any that did go before us And his own words to us seems to import as much for he brings the young convinced to be in most danger and for whom those requisite things seems mostly alledged to be serviceable is this because the Truth grows old that outward things are joyned with it to assist it nay sure then it must be because there seems a decrease and if the young convinced seems in this great danger whilst the old are living what must they do when they are gone beside if not an increase there will be a decrease Well since there is danger to go backward from the Truth in the Mind and Love of God in the Heart either into the World or into Form without Power and Life why should not liberty of Speech be allowed to all yea to such as think themselves the Church For if not suffered now because you think you are right they will not be allowed when there is need because they are wrong especially having your early Example to plead and thus may Truth 's Testimony suffer in the future by the cause which you now have given wherefore we think since you seem to make so much Povision for future time you ought in this more especially to have set Posterity a good President by your Moderation and Forbearance why may not you be cautioned to beware of Formality We would gladly have a satisfying reason for this while we consider all before us have failed â—â—re and what can you say more in our day than others before us could in their time Have you received more then more is required Have you any thing but what you have received Must not the Rooâ— bear yoâ— and not you the Root Must particular Persons by our own Rule be humble and low and think others better than themselves and must not Churches as they relate to Assembâ—â—â—â— read in the same book for they are made of the same Menâ— Are they holier for being assembled or because the greater number then let them be more humble too We believe it is as much the duty of Assemblies as of Individuals for at best you know but in part and there is yet that to know which you do not and God is no more bound to many than he is to one as the Wind blows where it listeth so may God speak or appear by whom he pleases Pray let us know why Truth 's Testimonies may not be allowed and pass currant where the Life and Conversation is suitable is it because you are the greater number or because there is some among this greater number that is infallible and then have received the whole Counsel of God that nothing can be true but what such allow of and all must be so that they approve Not the first surely for Truth never prospered in the World while that was to be Truth concluded by the greater number besides 't is from hence that the Whore takes her power and strength so that it s not less than a scandal to speak of it in the case but if the latter we must confess 't is rare if true because without President or Example but on the contrary that many have pretended as high things and yet have been wrong is no news why then should not you fear that while you think you stand least you fall For we believe you cannot make it appear that any pretended such high things but they failed So that by all we can find you seem in more danger than safety and consequently more occasion to bear if not receive those Testimonies than reject them under the notion of loose Pleas. Perhaps you will say that those that use those Pleas are wrong and therefore the Testimonies are false and wrong as used against you but those that use them will tell you that they really concern you and that they are for your good to regard them and indeed are so for any thing that we can find that you have said or done but if some have been wrong must all be condemned for that Will that make you right We doubt not but you say they are wrong if so it must be manifest in their Lives and Conversation or not If manifest in their Lives and Conversations place your Judgment upon what is evil and spare not for there it will stand for we plead not for evil in any but for what is good but let that which is true live you know where the Heart believeth to Righteousness the Mouth must confess unto Salvation so where the Spirit of Truth is owned and known the guide into all Truth such may truly hold forth those Testimonies which belong unto it yea for those Testimonies of Truth ought to live as outward Monuments of it through all Generations But if no evil manifest in their Conversation nay perhaps instead of finding any evil there their Lives and Conversations may be as good as yours and such as adorns the Gospel against which Scripture saith there is no Law will you then make Laws against such as God has made none What will you do now Will you say they are still wrong though you have nothing against their Lives and Conversations nor yet against any principle or essential thing they hold and that because of that wrong those Testimonies of Truth which they use are wrong and false For he saith Page 9. That a saying may be false or true according to the subject or matter it is applied too but that we believe is a mistake for we think Truth 's Testimonies are not false because some may mis-apply them For instance this Testimony that the Spirit of Truth is guide into all Truth is always true however mis-applied to illustrate it in lower things as Meat Drink and Cloathing then what is more abused or mis-applied are they wrong or false because some abuse them No such matter no more do we think Truth 's Testimonies false because some abuse them Will you then abuse and discourage those Testimonies because you think those are wrong that use them though nothing that is immoral or evil in it self can be proved against them We think you cannot do this in the best sense but do evil that good may come of it and though that may be a Maxim in a false Church we believe 't is none in a true are they wrong still in your thought then 't is what you cannot right without doing wrong your selves Now if you cannot right a thing without doing wrong is it not your place to suffer Nay is it not your Duty And if the advice to the Church of Philadelphia was thought on in this case it might help to support However we know our Saviour overcame by suffering and
as Churches their Power being all alike If then some distinct Assembly it must be such an one to speak modestly as is superiour to all the rest according to Constitution and then what comes not in this way can have no shadow of any Authority for force or pressure of new things beyond satisfaction and freedom but such a Church cannot be but either by a civil Compact or by a divine Institution The first is not agreeable with the Truth for we cannot delegate or give power to any to make Rules or Laws to guide us or oblige us in spiritual Matters because we cannot be bound by any thing but the Truth and we must know it such before we can be bound by it therefore no such Compact or Agreement can be because liberty reserved and our power given away are inconsistent But if the latter that some one Assembly according to divine Institution is superiour to all the rest who can make circumstantial or shadowy things Terms of Communion 'T is necessary we should know that Assembly as well also that their Authority is divine if we must rest upon their Determinations without Trial in these matters c. But this we think we cannot know but by a divine way and that then must be either by a divine sense in our own minds or by the Authority of Truth which such bring to convince in both cases we conceive our Understanding is concerned in our Obedience and Duty but neither of those ways are known to us at present therefore till set forth to press Obedience under the notion of a divine Institution implies a kind of Contradiction being in effect to say we are to go out of the Truth to serve it for to go into uncertainty is not to serve the Truth if it be not to go out of the Truth directly thus by all our endeavour in searching into the matter we cannot find according to the Principles of truth that Conformity is to go before Conviction however not before Perswasion And yet we say for Peace sake and that nothing might be hindered that is good as also that true liberty may be preserved any Particular or any Assembly of the Community may offer what is new if they sincerely believe it good and serviceable without breach of Unity or at least of Communion but we cannot find to the bringing of new things in as matters of Faith or Terms of Communion that any Assembly have any more power than a particular Person and if mistaken we would very gladly be better informed and therefore till that be done we believe to press new things as matters of Faith or Terms of Communion to dissatisfaction and indeavouring to get such things strengthened by geting the majority of Voices either directly or indirectly is a going out of Truth to make Parties And this being done how easie is it for Men to be hurried into that Uncharity as not to dispence with those Dissenters which themselves have made without Characters of Indignity as publick marks of Dis-favour as though the thing was out of doubt Truth because the most are for it We shall endeavour to bring this long business to this short issue either such as believe the Spirit of Truth is the only guide into all Truth have liberty and freedom to judge of what they are to receive or they have not if they have not power and liberty to judge of what they are to receive and practice as matters of Faith c. then the power over them is uncountable and such must submit to their Determinations not because they know or are perswaded they are true but because those that have this power over them say they are true if this be not Usurpation exercising Lordship and Dominion as well as the bringing in blind Obedience and the begetting into an Implicite Faith we desire it may be fairly demonstrated to be according to Truth this cannot fairly be denied because we believe the Truth will stand the Test and be willing to come to the Tryal we know that which is false will not indeed because it cannot therefore we are fully perswaded where any is offended at this fair and free Inquiry for satisfaction 't is a sign if not an infallible one that such are faulty But on the other hand if we have liberty and freedom to judge of what we are to receive and practice as matter of Faith on terms of Communion that so our Religion and Duty may be according to our Understanding and Judgment then we may dissent as well as assent to things proposed or brought in according as things or occasion may fall out and this without fear or hazard of being proclaimed Delinquents for Nonconformity not only with respect to our private Sentiments or Opinions for that we might do in Turky or at Rome but with respect to those of the same Communion that would bring new things in to be observed otherwise we have neither true liberty nor freedom The Result is if there be a power over us that can bring in new things as matter of Faith and terms of Communion let it be fairly set forth and proved according to truth but if we have power and liberty to judge of what we are to receive then allow it freely that dissatisfaction and difference may come to an end To this we think can be but one Objection and that is that such as are dissatisfied are not conscientious which we confess is an old Objection but yet not more old than evil and never was to seek to abuse others by such as over-valued themselves 't is time therefore it were removed being as well unchristian uncharitable as unrighteous to criminate Perfons before any thing that 's evil or immoral can be justly proved against them and such practices have always been so far from making difference less as they made them greater for instead of restoring the Path of Peace and Truth to dwell in they always laid a sure foundation both for dissatisfaction and at last for division seeing every one that is truly conscientious have not far to go for an unerring Evidence to reverse so erronious a Judgment Those are some of those many things that we are dissatisfied with in his Book and we can say on a conscientious account either then from a true Understanding or from some misapprehension of the matter in both cases we conceive we should be relieved according to Truth And as our Author is great in the Reputation of Men we expect and also hope he will be great as a Christian too which is to submit unto the Truth where-ever it appears concerned by amending what is amiss whether it be with respect to himself or it be in our mis-understanding so far as lieth in his power and that he may proceed chearfully in this undertaking we are content to say we know but in part and indeed we think but in a little part too nor dare we think our selves so perfect but what we have writ may be objected against by such as will cavil on divers accounts Perhaps some may say it wants Method may be some may say there 's seeming Contradiction or 't is full of Tautologies nay perhaps some fault may be found as to the matter for we confess and think that the day will still grow more clear and then shadows will still be less However as we are sure our end is good there can be nothing done against us in the same mind that can hurt or be of evil Consequence for varieties of Understanding that stands in the fear of God and are managed in his love may be some cause that more light is afforded but however we make our advice to others in the first place a caution to our selves to be always ready to hear and mind what when and how the Lord is pleased to speak or appear for we do not already count our selves perfect yet one thing we do forget what is behind and presses hard after the Mark that stands before and think those that do not so seems not apt for the Kingdom of God for the mind of Christ must be sought for forward and not back to his former appearances and thus in part we know what we are but what we shall be we do not fully know but as the living hopes remain in the mind such truly wait for his appearing which as they cannot miss of his coming so shall they see him as he is and be purified by him that is pure for he was is and is to come Lastly we must confess we do believe our Author might be really troubled touching our Differences as Israel was about Ruben when he built his Altar but we believe also he did not inquire the matter out fully as they did which if he had we are fit to think we should have found as few Objections in this Book as in his other Writings or had he considered of what of this nature was as we were informed communicated to him some time since then perhaps had been no occasion for this however we hope shall be always as ready to confess unto a Truth as to oppose an Error In the mean time we conclude truly desiring the good of Mankind in general but especially of them that have in any measure believed or confessed that the Spirit of Truth or Light within that comes from God is the only guide into all Truth for those we are the more concerned not only because they are nearer to us by Profession but also because they have received more and so have more to give an account of therefore we do earnestly desire such may not sit down in a Notion or Profession of so holy a Principle and thereby take the name of the Lord in vain but by a true Travel in their own Hearts and Minds with God's holy Spirit may come to prove the Truth of what is professed then will they be established as Mount Sion indeed that never can be removed The END
Vnderstanding or the Day was not so far dawned upon them we shall not have determine because our Business is to consider what the Lord has done for us hath he not given us to believe that God's Holy Spirit is the only Guide into all Truth the Substance of all Types and Figures and the fulfiller of every addition for Righteousness-sake truely reconciling to God But if after we have seen or believed the Lord is that Spirit the Heir of all things that is Good and Serviceable for mans Souls Good that was either in the Law Prophets or in any External Order Form Rule or Shadowy thing if after we have believed all this we set up Ceremonial Circumstantial or shadowy Things as Terms of Communion and Essential to the Government of Christ then we err on one Hand as they did on the other they seemed to come short in not believing the thing to be done on this side the Grave c. And we err and come short in concluding the Work is done before it is which is a false Rest for as we have more Additions than we had in our Beginning and as every adding of outward Rules shews a Want of Christ's Government by his Holy Spirit therefore in the best Sense if these Rules are added to perfect and not only as an Expedient for the present Want and so only to be used till Christ come in Power to govern the Soul instead of helping they will certainly hinder For as there is no Rule that hath been is or ever shall be to perfect the Soul by bringing it to God but the Holy Spirit so it is certain there is no Government in this Case but that of Christ but it shall have an End From hence it is certain that no outward Rule as it concerns a Holy Conversation on the Worship of God is of any Service but until he come therefore outward Rules as above are set up by us as a standing Ordinance or but for a Time If but for a Time then their Service is but to steddy our Mind that so in the Vse of them we might daily wait for their fulfilling by the coming of Christ by his Holy Spirit But if Rules as above are made as a standing Ordinance then are these outward things over-valued and whilst over-valued we cannot know Christ the Emanuel come to fulfil them On this account it is that every latter Appearance of God is as Death to the former and this is our Case as well as any that did go before us for the Substance of those two great Dispensations of Law and Gospel must be known in every Man that comes truly through the Work of Regeneration into the Kingdom of God and therefore as the Natural Life is hard to be parted with where a better is not hoped for so where the Life of Religion stands in outward Things or Rules they are hard to be parted with while a better Life and Rule is not hoped for Can any Man serve two Masters which in our case we desire may be truly considered and for that end we offer as the Object of the Mind is so is the Mind whether it regard Conversation or the Worship of God for if the Object of the Mind be an outward Rule the Mind can go no further than that Rule for can any thing give forth more than it hath in it self therefore by outward Rules Man can go no further than a Legal Dispensation and if Mantakes up his Rest here his Dependance is no higher than a Covenant of Works and such cannot know self-slain and as such can never know boasting excluded they cannot know Salvation truly by the free Grace of God But if the Object of the Mind be God's Holy Spirit and truly follows it the Mind thereby will become wholly Spiritual wherein the old Things pass away and all becomes new both as to outward things and also to heavenly things Here the Tree is made Good and its Fruit Good Now the Root being Holy the Conversation is Holy for as is the Fountain so is the Stream what was difficult before is now easie and what seemed harsh before is now pleasant for the Root of evil being cast out there remains nothing but Good Here the Peace on Earth and good Will is known to all Mankind we desire therefore that outward Things may not be over-valued for therein stand the uncharitableness that is amongst all that fear God for as the over-valuing outward things hinders from coming into Communion and Fellowship with God so it hinders the true Knowledge of the stirings of God in others for when the Appearance or Conversation must be measured by certain Rules it follows what is Terms of Communion or is accepted of God may not be accepted of Men we know where the Heart is purified the Mind made Holy by the indwelling of God's Holy Spirit this is terms of Communion or what is accepted of God from hence proceeds a Holy Conversation with a Confession to that Righteous Principle by which it is made such and therefore as this is not accepted with Men such are not born of God nor do they know that Holy City whose Gates stands open by Day for there is no Night there this lets all in that are Good but hinders what is not But all Cities but this as they have Day and Night so they know not what they do but shut their Gates as soon against the Good as the contrary That this great Evil may be avoided is all that is intended by what is here written and that as we began in the Spirit so we may wait to be perfected thereby that so as we have in any measure known him to have been our Alpha we may know him to be our Omega also for by no other way can the Deceiver be cast out as he takes up the Profession of the Truth Where the Term You is found in the following Discourse we intend the Author and those of his Mind whoever they are whether many or few And as the Term We is also used it may be understood in respect to those of the same Mind with the Author of this Boook There are several Faults committed by the Press in Letters Stops c. which the Reader is desired to amend in the Reading and in page 5. line 8. for Author read Apostle And pag. 49. lin 8. for uncountable read unaccountable AN ANSWER to a BOOK ENTITULED A Brief EXAMINATION c. AS to the Definition of Liberty spiritually explained Page the first we agree upon the matter But Page 2. after the asking of several Questions the Author comes to this result That there is some things left to our freedom and bounds it at this time to outward things of Life and Commerce as what I shall eat and when c. And then states this Question But doth not freedom extend farther than this For since God hath given me a manifestation of his Spirit to profit withall and that I have the gift
obliging And where this is not freely granted at least among a People that acknowledge the Spirit of Truth to be the only guide into all Truth there the Government of Christ is either directly or indirectly opposed or hindered for admit of one Error or Uncertainty and more will follow an Uncertainty admitted for the Truth in this case standing in the nature of a Lie But now to shew that this part of his Answer which seems to affirm the Question is so far from being a direct and full Answer as 't is not worthy of that name being of no use or service with respect to the Controversie the end for which he pleads his great concern to write For observe though 't is true in the sense he grants that those that are perfectly free from all bad and perfectly free to all good may safely be left to their freedom to act in the things of God as they are perswaded Yet forasmuch as he neither hath nor we believe can give us any certain or undoubted Rule how to know who these are that are so to be left all that he hath said by way of affirming this great and weighty Question is worth nothing for as it is altogether unintelligible 't is every way impracticable Well then if any certain Rule can be given to know who may be left to their freedom as above let us have it and by the contrary Rule we shall know who may not be so left But if no such Rule can be given it must follow all must be left free or none must be left If none must be left then must an outward Rule be set up to govern all and that would make us like Israel that rejected God's Government to be like other Nations But if all must be left free to act in the things of God as they are perswaded let all this Clamour cease that we may be quiet and live like Christians in the fellowship of the Gospel There is but one Objection and that is that this is to give liberty to evil which we may speak to in another place and in the mean time that is far from our thoughts as the Author said it ought not to be named among Saints But now to the latter part of his Answer where he makes a flourish as if he would tell us who were not to be left to their freedom that so he might give some thing like an Answer to the whole Question in which if he succeeds no better than he has done above we believe there is none will be better or wiser for what he has done But to the matter he tells us if thou plead'st thy freedom against such requisite things thy freedom is naught dark perverse and out of the Truth c. This is still to the same tune here is a Judge implied but not set forth 't is not the Spirit of Truth but some outward thing whatever it is But since we know not where he will fix to say no more 't is dark to be sure To help it all we can we shall thus far grant there are some outward things so far essential to true Religion as those that do contrary to them may be detected of Error but if it had been any of those things that had been done contrary too we believe they would not have been omitted here because if certain they would have greatly advantaged this Discourse there being much want of certainty in it But this not being done and things laid down in a general way in which often deceit or cunning lurks we can do no less than judge that the things suggested as the ground of Difference are neither such Principles nor Practices as have been from our beginning nor yet such things as can be truly said to be essential to true Religion and if not essential things observe it nor yet such things as have been from our beginning they can at best be but circumstantial or if you will ceremonial or shadowy things and such things at best are but accidentally good that is as Persons are perswaded of them and what is but accidentally good may on the contrary be accidentally not good and that is as persons are disatisfied with them And if they prove such things as those we believe they concern only that outward Court which God hath left unmeasured on purpose that Christians might never differ about them and if such things as we are fit to take for granted we would gladly know how they can be brought in and made terms of Communion against the mind of other of the same perswasion while we have run down with all our power the like in others What was they wrong there and can they be right here that 's strange according to truth But in the likeness of truth it s not strange it being commonly found that Persons plead for or against things in others which they will neither give nor take themselves Besides it 's seen it 's about such things that the most of Christians have differed denying Communion to one another on some specious pretence or other forgetting to give what they themselves desired to receive And thus hath poor Man been deceived all along by the Devil in the likeness of Truth But to proceed that the Question above is weighty we have noted and that the Answer is evasive and nothing to the purpose we have shewed The Reason wherefore it was evaded remains to be inquired into according to our promise and that we conceive still as above must either be because our Author wanted Ability or else his Cause was not good and so could not bear the answering it according to truth Not the first we are satisfied for those many Tracts wrote by him when directed to a good end do abundantly shew his Ability and skill in things of this kind yea to that exactness that without flattery he might have been compared to the Men of Benjamin that could hit their Mark to an hairs breadth Thus it could not be the want of Ability therefore we are satisfied it was the want of Truth in the design carried on Opinion or the likeness of Truth was endeavoured to be obtruded and set up instead of Truth betwixt which and Truth there is as much difference in the ground nay more than betwixt the shadow and the substance and yet there is that likeness in outward appearance or else it could not be called the Mystery of Iniquity by which all are and have been deceived to their hurt but only such who are sincere to God and cannot sit down before they know their Names writ in the Lamb's Book of Life This is that only which can fully satisfie the Hungry and the Thirsty Soul So that though Men have begun well yet if they travel not for the end they must miscarry for if the Travel cease in any state short of the Rest let former Openings and Experiences bin what they will as that work is stopped by the Enemy so are they
or difference that the first is but to prepare the latter to perfect and as the latter is the highest Administration the Leader being only here that cannot be removed into a Corner so he is in that Administration the substance of all Types Figures and Shadows and the fulfiller of every Addition for Righteousness sake to them that truly believe in him therefore in a Holy Reverence to the Divine Being we say the teaching of God by his Spirit immediately in our own Hearts must have the preference if ever we be truly perfected and yet there is so much Truth in what our Author hath said that when fairly stated we are content it should be as a Rule to measure the whole Difference by And therefore we offer either all that do speak in our Assemblies or Meetings speak from the Light Life and Spirit or all do not if all do so speak set it out fairly and prove it that we may be satisfied but if all do not so speak which we take for granted then you must give us a certain rule to know who do so speak and who do not or otherwise you must leave us to receive or refuse according to the best of our understanding Observe we say you must either give us a rule as above or you must leave us free for there doth not appear any mean betwixt those two that can be certain To make the matter short we take it for granted that you can give no such Rule therefore we conclude we are left free in those things of God which when they do come from God's holy Spirit immediately there is no greater Authority for are then as the Oracles of God 'T is true all should speak thus but all do not there 's the doubt and the like doubt is every where where the Truth is concerned if not give us an infallible Rule to know that the Church as referred to this or that Assembly is infallible this is absolutely necessary if we must not act according to our Understanding for no less than what is infallible can keep in the Truth We take it for granted that you can give no such Rule and therefore conclude we are every where free where the Truth is concerned to act according to the best of our Understanding in the fear of God for the Truth is but one in all 't is not more because many say it nor less because one says it therefore we are as much bound to receive the Truth from one as from many and no more to regard many than one in this case wherefore it follows as we are not bound to receive from one Man what he saith is Truth when it agrees not with our Understanding we are not to receive it from many for it must agree with the Understanding or unto such as receives it it cannot be Truth Again Truth is to be received for its own value and not for the value of those that bring it in for if it were we were in equal hazard to miss it on both hands on the one by an over-value of Persons or else how could the Leaders of the People have caused to have err'd as they have done And on the other by an undervaluing when God chuseth the foolish Things of this World to confound the wise as he often doth and what is this for but that no Flesh should glory in his Presence Therefore upon this foot as above we conclude that Conviction or at least Perswasion must be freely allowed to preceed Conformity as well to keep down that over Greatness and Dominion poor Man by the Enemy's subtilty is subject to aspire at as also to keep every one in mind that they must know the Truth for themselves for others can never know it for them nay to speak plainly and properly Truth can only be received for its own value or it can never be received so that we may safely conclude where Conviction and Perswasion are disallowed that Government ceaseth to be true and is so far from being the Government of Truth as that it wants the likeness of it Page the 6th he saith They that walk in the Light have Fellowship one with another 1 John 1. whence he saith 'T is easie to conclude that those that go out of Fellowship go out of the Light c. Answer Every saying or Position hath only one other saying or Position that stands against it if therefore what is brought as the Antithesis differ from the direct opposite sense the Work that follows or what is builded upon it cannot be true Now this Position that they that go out of Fellowship go out of the Light he brings as the true Antithesis to this Position of Scripture quoted 1 John 1. or he doth not so bring it if he doth not bring it as true he deceivs or abuses his Reader but if he do bring it as the true Antithesis he is mistaken for this is not that true Position that stands against this Scripture for if it was then what stands against this Position would directly be that Scripture at least in a true sense for opposites remain as fixt in their sense as the East doth from the West Therefore we need go no farther for a Proof of the Truth of the Work than to take that Position that stands against his for if it be that Scripture in a true sense the work is true but if it prove another thing then may we see the cunning that is in daubing as well as something of that ground of the false reasoning that is among the Children of Men. To try the matter his Position is that they that go out of Fellowship go out of the Light Now that saying that stands against this must be that they that keep in Fellowship abide in the Light this is not that Scripture 1 John 1. but another thing differing materially from it that Scripture is If we walk in the Light as God is in the Light then have we Fellowship one with another and the Blood of Jesus Christ his Son cleanseth us from all Sin Here the ground and cause of true Fellowship is a walking in the Light and the proof that the work is true is the witness in a Man 's own mind by the cleansing from all sin without this Fellowship is ineffectual but where this is such is safe let what will come and as this is the beginning and ground of Fellowship with God 't is the ground of Fellowship with those that is born of God but his Position that those that go out of Fellowship go out of the Light make Fellowship with Men for so it must be understood at last or 't is un-intelligible to be the ground of Fellowship with God or of walking in the Light as God is in the Light which is the same thing and as for the Proof that the work is true to wit the cleansing from all sin not a word of that should the witness in a Man's self been spoken on
or referred too all his work had been to no purpose grant that and no hopes of conforming before Conviction from hence 't is plain 't is Form and not Power and Life that is so strenuously endeavoured to be set up But the sense and consequence of his Argument sets Fellowship up instead of Truth for we can find no difference by his Argument betwixt saying They that go out of the Truth go out of the Light and they that go out of Fellowship go out of the Light but as the word Fellowship is set up for Truth we must inquire what must be understood by it for it cannot stand of it self Therefore to make it intelligible in the best sense we must joyn to it what he calls the Church and then that Church must relate to People and at last we judge it must relate to those Orders Rules and Forms that are set up by this Church for the difference begun there and therefore the Fellowship seems to stand there and then according to the Consequence of his reasoning in our Judgment his Position must be read thus or to this effect They that go out of Fellowship with this Church in these circumstantial or ceremonial things which she set up to be observed they go out of the Light that God dwells in Now if this be true the contrary Position is as true That they that walk in Fellowship with this Church in the things she sets up to be observed they abide in the Light that God dwells in Upon the whole 't is necessary to know whether all this be true or nay if not necessary a bare Conformity will serve and they that can believe this Doctrin have no more to do but to mind to keep in Fellowship with this Church in the things she set up to be observed and what may confirm such in it is his Position That they that go out of Fellowship go out of the Light for if this be certain the contrary is as certain That they that keep in Fellowship abide in the Light but if needful to know the truth of those things beyond a bare Conformity Belief or Report as most sure it is for if we must be led by this Church and she be wrong and that not known our Damage is irreparable but if she is right 't is as necessary to know that as it was the other otherwise we may be wrong whilst she may be right Now whether she is right or wrong can only be truly known by coming sincerely to the Spirit of Truth in our own Hearts and there waiting to know what is right and what is wrong for that way only can we be gathered into the Truth and kept out of what is wrong therefore we must affirm 't is absolutely necessary for every one to come to the Spirit of Truth for themselves for he that knoweth not the Truth in himself can never know it in another as he ought to know it nor can he value the Truth in another that doth not first love and value it in himself by which 't is plain 't is God that adds to the true Church and not Man though we do not deny any means that God may make use of but as they all direct to him so they all end in him for Righteousness sake to them that truly believe But to come to his Argument again which is that 't is easie to conclude That those that go out of Fellowship go out of the Light to which we say as easie as it is 't is not safe so to conclude upon this Argument the Word Fellowship being dubious and uncertain as above because those that did go out of Fellowship with the Apostles did go out of the Light therefore those that go out of Fellowship or differ with this or that Assembly in this or that ceremonial or shadowy thing go out of the Light is no good Argument being still but a begging of the Question what is this but to over-value our selves and bear witness of our selves as others before us have done endeavouring to set our Post by the Apostles which we cannot And if we could the work would not follow God hath designed which is to go forward but instead of that there would be a declining seeing 't is plain as the Apostle and these then were most eminent so there was a declining until the true Church did go into the Wilderness nor can the work succeed better whilst those that go before are to be relled on in the things of God or whilst they look for it betwixt the Apostles time and the Church going into the Wildernss the inquiry was what the Apostle did thinking by doing what they did to meet with the same Life and Power or at least by doing such things to find acceptance with God but when that was missed and Life could not be found nor Satisfaction in observing of outward things then was the true Church allured by the Lord into the Wilderness state wherein nothing could serve to satisfie the Immortal Soul but what came immediately from God and then such God visited by his Holy Spirit according to their state and his time and so from step to step till he came to us to whom we believe he hath appeared more clearly than to any since the Apostacy and as we have seen that Christ must be the beloved of the Soul before we could by his Holy Spirit be led out of the Wilderness so it must be a true dependance upon him that can only perfect that Work begun according to his own will and as we believe there is to be no end of the increase of his Government now begun we are to consider there is some alteration in the work it then decreased it must now increase and if it must increase we may well consider as God is Infinite and Eternal he hath still more Wisdom Power and Glory to reveal and as we think of this and consider that we are but come to the beginning of this glorious Day we should be so far from thinking our selves the greatest as we should think our selves the least for this only fits Men to know more this is that which makes the Elders low and little in their own eyes and then always ready to throw down their Crowns at the feet of Jesus let him appear when how and where he pleases Thus there must be a looking forward and not backward for the mind of Christ This hath yet never been truly known in any Reformation for instead of waiting truly upon him that stired in their minds and shewed them things that was true and did appear to them in the use of outward things whilst their mind was sincere to him we say instead of waiting upon him to compleat and fulfil those Additions that might be serviceable for a time they depended too much on outward Things and limited him by those Forms that he had appeared in and herein the Elders in every breaking forth of God since the Apostacy
or to apply them to avoid the Cross of Christ in our selves is extreamly evil but to apply them against what we believe is wrong and imposed let who will be concerned may be a true Application for the like cause will have the like effect where-ever it appears But he proceeds and saith the Doctrin is true but not exclusively of all External Counsel c. We say so too for we are for agreeing with him as far as we can and therefore that we may continue we must mind him there is a vast difference betwixt excluding all External Counsel and receiving all for Counsel that comes from this or that Man or from this or that Assembly and we are sure we cannot find that he makes any good provision in his Book to the contrary by allowing Conviction to preceed Conformity but he saith such sayings as this that I must mind the Spirit of God in myself c. are false in Application where Men are allowed observe to have had the fear of God and mind of his Spirit and are not proved to have acted in their own Wills c. Answer We did concur above as far as we could but now we must dissent it is not therefore false in Application for that were to say because some have had the fear of God and mind of his Spirit therefore such have it now or always Again because some are not proved to have acted in their own wills therefore such have acted in the will of God and therefore we must depend on such at all times in what they direct because we believed that once they was right O sad Argument How is it possible that we should believe his cause good when we are sure those are unsound Arguments and are also certain the Truth stands in no need of what is untrue to defend it much less can make use of what is false nay that belong to what is wrong or at best to what is but like Truth and to this purpose is the whole Page nay the whole Book for instead of proving things he takes for granted that this Church must be right and all she differs with must be wrong but the mischief is we know not certainly what he means by this Church and therefore desires she may be set forth fairly and in the mean time we believe he can no more prove her infallible as directed to Men than he can make this Argument good that because some had the fear of God as above therefore such have it now wherein there is no Evidence no Certainty to depend on for such may have had the fear of God and mind of his Spirit and for all that may now be without it as well as himself who used to have good Arguments but now wants them Again every Fact must be committed before proved therefore they may have acted in their own will and not yet fully proved but what proof would he have and we will endeavour to provide in the mean time can any indifferent Man think that all this Smoak can be without Fire What one part all right and t'other all wrong let them think so that can we cannot and not only so but if we have allowed any to have had the fear of God and mind of his Spirit in things offered to us if that allowance was true observe it was because we had a divine sense rellish and taste of it in our own Hearts was not this all the true Evidence we had or could have that such was right And are we to go any further for a proof that such are wrong then when the same Evidence comes not along with them Nay instead of that Evidence what we have is either against the things or manner of bringing them in must not we stand or fall here or otherwise put our own Eyes out on purpose to be led and guided by others and that before we are either perswaded that their sight is good or deputed to lead us Page 11. he saith The Enemy is at work to scatter the mind of Friends by those loose Pleas as leave me to my freedom and to the Grace of God in my self c. For he saith The plain Consequence is to go from ancient Principles and Practices as there set down and to set measure against measure as in Page 12. which he saith is Confusion it self Babel indeed this is the very Rock he saith both Professor and Prophane would long since have run us upon that a way is hereby opened to all the World Libertines to plead the light within for their Excesses c. which he saith grieveth God's Spirit and was severely reproved by our Friends in the beginning and is still reproved by them that keep their Habitation c. Answer The ground of this great noise and clamour was not a going from ancient Principles or Practices but your bringing in new things and pressing them to dissatisfaction against which it was alledged by those dissatisfied as the Spirit of Truth was not only allowed but was truly the only guide into all Truth they ought to be left to the Grace of God in this matter and not pressed to receive circumstantial or shadowy things contrary to their freedom and satisfaction here such pleaded Conscience against Imposition Now will you for this criminate such with going into what is evil or immoral or at least with designing such things is not this to judge before the time What 's this but first to suspect your Brethren of evil and then kill them in a sense to prevent it a practice always judged by us in others as evil and unrighteous and therefore every appearance of it ought to be avoided in our selves do such or did they meet together And then as a Church agree what Rules should be observed by you and might not they do that as well as you For if Church Authority may be pleaded in the case a few may be a Church as well as many for 't is not the greatness of the number in a Scripture sense but the qualifications of the Persons that makes a true Church But if nothing that is simply evil or immoral can be charged upon your Brethren nor yet any excess in imposing new things upon you will you to make way for Lordship and Dominion over your Brethren joyn with the prophane and Professors against them and the Truth or at least against those Testimonies to it For when he tells us That this was the very Rock Professors and Prophane would have run us upon namely that hereby a way was opened to all the Worlds Libertines to plead the Light within for their excesses either he makes some Friends among which is himself to be one with Professors against the light within or otherwise doth not he joyn what is unequal together For it is plain that the Professors tho' they owned the light within and Spirit of God in a sense yet they denied it was a sufficient Rule to be relied upon to guide into
must not all that 's born of his Spirit overcome by the same way when they cannot do otherwise but do wrong Otherwise do not you put forth your strength instead of waiting for God's and that we believe will spoyl the work Doth Truth 's Government seem to totter What then Is not the Government of truth God's Cannot he establish it without your strength Remember Vzza put forth his hand to stay the Ark when it seem'd in danger he could plead his end good as well as yours and yet he suffered for it there may be an over-carefulness as well as too little But might not a little Charity help all this could you look upon such as trouble you to be conscientious which we think you might safelier do than make such Transgressors and evil-doers for refusing circumstantial or shadowy things while they own with you that without Holiness no Man can serve the Lord for how can this preach to them that are not of our Communion while you give not unto your Brethren what you desired to receive from others This we think you might easily do while you differ not in essentials for as you differ not in essentials there seems nothing but what might be dispensed with Remember they obtrude nothing upon you nor seems to stand for any other freedom but that wherein Christ has made them free therefore if you could esteem them or any of them conscientious the work would be easie You know the Lord often spared those that are wrong for the sakes of those that are right and 't is our Doctrin Tares should be suffered to grow rather than destroy Wheat then how can your Government be like his whilst that is wanting Certainly you cannot think that all is wrong that are dissatisfied with those new things brought in at least as made Terms of Communion We would perswade you better if we could by assuring that some are right by being sincere could you but believe this you would quickly find all that is lawful is not expedient Here the work would be easie nay your duty too to omit the pressing to dissatisfaction some things that you might think good whilst in themselves no essential things rather than put your Brethren upon the receiving things that are not good which all such things are that are not of Faith you know who hath said it But if this difference cannot be ended but that it must be like that of Judah and Israel manage it with more Moderation and in that love of God that it may be shewed the Lord is at hand to gather different apprehensions into a better tempeâ— and thus in your difference there might be true service by shewing the World that Christian Example which as yet they never had and do as much want otherwise you will dishonour the God of Truth and Peace before the People It will not be the laying the blame one of another that will do the business you must agree together quietly or part friendly or you are no preachers of Righteousness whatever your Principles of Truth may be Abraham's Family and Lot's could not agree together but they agreed in their parting nor did their separation lose their Friendship as the Offices of love performed after do manifest at least on Abraham's part who was the greater more by his Self-denial and Meekness than his Eldership for he was content for quietnâ—ss with what the other left or refused But why cannot you agree together whilst you own one and the same righteous Principle You came out together have you not done the greater and cannot you do the less That 's strange were it not worth your while seriously to consider that the Lord may have a hand in the matter than still either think of differing or dividing Had not you need consider that all before us that have come out through the stiring of God in their Mind to a Reformation was not only tryed by such as was wrong but also by such as was right In the first they stood but in the latter have failed and can we think to be made perfect without the full Trial if you think that therein is your danger O that this could be considered in that coolness love and good will that 't is written in For certainly this is our Trial. But that we may come to an end seeing there has been so much said by him of the Church and power of the Church we desire to know what is meant and intended by this word Church for sometimes the whole Communion is taken for the Church and sometimes every particular Society have the name of the Church and therefore because of those divers acceptations of the word Church we desire to have it set forth fairly what is intended by the word Church with respect to the Controversie In the mean time we grant that any may reprove evil and what is immoral in any of the same Society we grant that any Assembly that meets about the outward Affairs of the Community may deal with such as go from Truth 's Principles or goeth into any thing that is immoral or that layeth any other Foundation than Jesus Christ and his holy Spirit to be guide into all Truth But forasmuch as the difference is not about any of those things but about certain new things that have been brought in since our beginning on this account we desire to be satisfied where that power remains to bring new things in and to make such things Terms of Communion and to this end we offer either such things must have a value in themselves or they must have a value set upon them by others If the first they will speak for themselves without any unsound or untrue Argument to defend them or force them forward for those are so far from helping any good cause as they really hurt it for how should we believe that cause good which we know not but by those Arguments which we are sure is false or at least not true But if the latter then others must speak for them and we must receive them not because we know they are true and good by their own worth but for the value of those that bring them in which we think must be either some particular Persons or else some Assembly If the first who and where are they and from whence does their Power and Authority grow This can neither be peremptory nor impertinent for if any such thing we should know it and every one that doth well is willing to bring his deeds unto the Light nor doth God lay an Office upon any but he will support them in it But if the latter then it must be an Assembly of the whole Community or some particular Assembly not the first because they cannot meet to consult not the particular meeting that our Author belongs too nor that which we belong too nor any of that Order for then as there is as many Churches as distinct Assemblies there might be as many Opinions