to come in your own Name and not in his But on the other hand whilst we confess the Lord is come to teach and govern if we do not truly adhere to him as such can not know the truth of what they do profess so 't is certain such do not truly believe in him and if such think that want shall be supplyed by depending upon you or that this is Christs Government to be subject unto yours they are Miserably mistaken And truly whilst you seek this dependance under the Notion of Eldership you contribute to their mistake and are guilty of the Ignorance and Error such are in for as in the Figure above the Disciples were not to gather unto themselves but unto their Lord knowing none could be truly taught except they came to him so they knew that if they did come to him he was sufficient and therefore having brought 'em to him they did not interpose We have found the Messiah said one Jesus of Nazareth can any good come out of Nazareth Come and see try thy selfe and then thou 'l have the same ground to trust that we have or to this effect and t is true according to our Profession that Christ our Lord is now as able to teach and may be now as easily come to as then who is it then that dare strive for their Opinions whilest such acknowledge the Lord is present Thus if you were the Servants of Christ you must gather to him and not to your selves for we can not be the Disciples of Christ till we hear him our selves nor followers of him till we know him go before us and this we can not truly know whilest we depend on you or any Man True Religion is founded on those two Commands to love God with all our heart and our Neighbour as our selves here 's both our Duty to God and Men included and Christ our Lord teacheth the latter as well as the former and those that know not something of the truth of those things in their own minds under our Profession are not yet come in to the School of Christ Pray therefore let the People know that as Christ is head to the true Churh in all things he must be head to every Man in all things that is a Member of this Church So that to be of this Church is quite another thing then to be of any 〈◊〉 Society whatever Address to Protestants Page 177 this building is rear'd without noise strife and contention 't is like its Figure the Temple built at Jerusalem in Solomons Peaceful Reign no Axe or Hammer heard there all that at best is but in the Preparation which so many have mistaken for the choice And so in stead of travelling for the true rest have set up a false one growing great in stead of being humble dispising others in overvalluing themselves For all this noise and strife in the best sense is amongst the Servants and Workmen amongst the drawers of Water and hewers of Wood and not among the Children and Sons of God Now your Service if you have any is to bring to Christ the true knowledge of him ends the strife and the noise For those that sit at his feet truly to hear him are quiet and as they have chosen the better part soe are they not cumbred about many things And as your Service is to bring to him you ought to indeavour honestly to take out of the way whatever hinders coming to him and indeed in this case that is your own self hood your affected and desired Elderships for this is to bear witness to your selves by seeking a relyance and dependance upon you and this begets into Sects and Divisions for 't is sure while the People depend on you ot any Man they neither do nor can know the sufficiency of Christ our Lord. Pray therefore consider that to seek this dependance upon you under the Notion of Eldership is really against the truth of our Principle and Profession For if you prevail it will fix the People in that which can never perfect for all that depend on you as they must allwayes be learning of you such can never be able to know the truth as it is in Jesus as it allwayes falls out where Persons on a Religious score seek to bear Rule by their own means and the People love to have it so and as on this foot you will still grow more narrow in your minds and Spirits as true and just a seperation may be from you as any other People heretofore We intreat you to weigh the matter that so you may throw down your Crowns at the feet of Jesus who alone is worthy to raign according to our Testimony in our beginning Objection But perhaps you will say It is true Christ our Lord is sufficient for all that truly adhere to him but all that Profess him do not adhere to him and 't is for their Souls that an Eldership is necessary and that we are thus concerned that a check may be upon all Practice as an expediency against Irregularity in Conversation whether toward them that are without or them that are within the same Communion to which the strong will submit for the sake of the Weak c. Page the 9. Answer It seems your care is about those that do not truly adhere to Christ and for the securing of them you ought to be cautious that you do not burthen the Conscience of those that are faithful for if what is good and evil could not be known and Judged of without Womens Meetings for Government it were something to the purpose but since it is clear it may this seems but an Artifice to seek to inslave such as are conscientious and sincere to God under pretence of taking care for those that are not and is but a subtill argument to make way for the setting up Mans Government in stead of Christs for what is this but to say we are not to examine what you bring in whiles yon pretend to apply it to some good end But if we do examin things and truly find they tend to Formallity and leads into Ignorance and Slavery yet we must dissemble our conviction and dishonour our head to please you what 's this but to endeavour to make us owe more to you for Government then we do to the Civil Magistrate 'T is true We are to Obey every Ordinance of Man for the Lords sake but yet we do not this blindfold for as we are the Servants of Christ and own him for our Lord and Head we must examine what Man Injoyns and if in our understanding it agrees with the truth we are bound in Conscience to obey But if it do not then Conscience rather obliges to suffer then dishonour our Head And will you not allow us that berty without making us suffer which you take and insist upon as a right You know Christ our Lord is one in all and cannot deny but that he ought to be the Head
and Conscientious Person and in room of numerous and disputed Opinions made the bonds of external communion lest some plain general and necessary truths be laid down and let them be few Was it right in those you wrote too to take away those things And is it not wrong in you to impose such things as give Occasion And if it was just and right in them to take theirs away is it not right in you to take yours away There is nothing but self-love that can hinder For it will hold as true in our case being nothing but the Old Cause new Varnisht But to go on in Address to Protestants 85 Page you tell us that the belief of Jesus of Nazereth to be the Messiah the Son and Christ of God sent to restore and save Mankind is the first and was then the only requisit Article of Faith without any large confessions or a heap of Principles and Opinions c. And you proceed to prove this confession truly made to be sufficient for Communion and to that end also answer all the usual Objections Page 91 and 92 the last Objection is this say you if it be alledged that this will take in all Parties yee that Schismaticks and Hereticks will creep in under this Confession since few of them will refuse to make it to this you answer I do say sayes the Author 't would be an happy day what Man loves God and Christ seeks Peace and concord that would not rejoyce if all our Animosities and vexations about matters of Religion were buryed in this one Confession of Jesus the great Author and Lord of the Christian Religion so often lost in pretending to contest for it O Friends Have not you been greatly wanting to the World here in an example to your Brethren whom you acknowledge to be one with you in the Worship and Doctrine of Truth and therefore can never want those requesit Articles for Communion O that you could see in this your day of tryal the things that belong to your Peace Now that you may not think much that we should thus remind you because we are to examine what we are to receive we will take notice of a little part that you have quoted out of Jacobus Auntius to strengthen what you there write and therefore ought to be of more force to conclude you You begâ—n with him in the 157 Page and continue to the 172 to the same purpose but the Place we note is in 162 and followes thus and because a thing will be so much the better preserved by how much the greater is the Number of those that keep it the People oughe often to be put in mind that both the Reading of the Scriptures and the care of Religion belong nor to the Pastors of the Church only that is in our case not to the Preachers and Elders only but that every one that would be saved Pray mark it ought to make dilli gent search whether corruption be all ready or mind it is for the future like to be introduced and mark this to do no less carefully than if he was perswaded that all besides himselfe was asleep no fear then or hazzard of being singular and mind whatsoever is wont to take off the Common People that is such as are neither Elders nor Pastors from such studdy care must be taken that that shing observe be wholly taken away And pray who must take this away in our case but the Preachers and Elders And how must they take it away but by letting every one know that is neither Preachers nor Elders that if they expect to be saved the care of Religion belongs to them as well as it doth to the Preachers and Elders and therefore they ought to examine things and not to believe them true only because such as esteem themselves Pastors and Elders say it but because they themselves know they are true And we are sure if this will hold any where it will hold in our case where we confess but one Lord and Head But allas Instead of this good Method to take away what hurts Examination you are endeavouring all you can to establish and confirm what you ought to take away telling us those things do not belong to Faith Conscience and Religion and so not to us to Examine that are to be govern'd and rul'd but to you that are our Elders and Teachers for that is the Natural Consequence of this great strife for your Opinions But as what is above proves we ought to Examine things and that strictly so what followes confirms that we ought to have a choise as well as Examination For in Page 149 it followes to check this exhorbitancy the Apostle Paul demands Who art thou that Judgest anothers Servant To his own Lord he stands or falls which shewes with great evidence say you that Christians of all sorts great and small are but Brethren to be sure and consequently Pray mark all Superiority Lordship and Imposition are excluded to be sure But if there be a difference among Christians 't is in this that as Christ taught he that is greatest is to be Servant to the rest but say you what is more opposice to a Servant then a Lord And to Service then Injunction and that on Penalties too Here it is that Christ is only Lord and Lawgiver who is only King of this inward Kingdom of the Soul and 't is to be noted observe that the Apostle did not write this to a private Brother or in some special case but to the Church observe as a general standing truth and therefore say you now as authentick and proper as then and if this be true I cannot see sayes our Author how any or even the most part of the Church observe for it is patt to our case that are still but Brethren to the rest of one Voluntary Communion and Profession can with any shew of reason Impose upon them of the same Community and escape the reproof of this Scripture and pray mind to confirm all this what followes for sayes our Author all Societies are to govern themselves according to their Institution and first Principles of union where there is violence on this part Tyrany and not Order is introduced Now since Perswasion and Conviction began all true Christian Societies and therefore ours to be sure in your sense all Christian Societies must uphold themselves upon the same free bottom to be sure or they turn Antichristian I beseech you sayes the Author here let us Examine our selves faithfully indeed that is it we would be at and the want of that is the cause of our Misery and I am of belief sayes the Author that something will appear amongst us that shews great Reverence to that free Name What do you say will not all this hold you Can any thing be more to the purpose against Imposition or more pertinant to our case Seeing 't is Imposition that excluded Us the same Society 〈…〉 and ought any thing to
neither in plain terms you must be guilty of Imposing and seeking Lordship over your Brethren or something that relates to it which cannot agree with our Principle and that free bottom we seemed to Imbarke together in Now we do most surely believe you can prove neither of the Points above and might here give some reasons for it without taking any further notice of what you write but least you or any should say we evade your Arguments because we cannot Answer them we will consider them first though truly they seem in our Judgment so far from proving any thing to the matter that they appear more Artificial then Genuine more like drawing a Curtain before the work of Imagerie then fairly setting out the truth or like such as have bad Causes of Titles to manage nothing is more dangerous then comming to the Merrit of the Cause or truth in the matter for what a good Cause in this case indeavours in plainness and simplicitie the other endeavours to avoâ—d by Artifice and cunning But to Proceed what you begin with is to clear your selves of Imposition and Formallitie but could you have proved either of the Points there had been no Occasion of this it followes Page the 4 I do not find sayes our Author that you meaning those disatisfied have any just cause to sear in general an infringement on our Christian Liberty Since it has been and is most sincerely declared by the Brethren chiefly concern'd in the good Order and Service of the Church that they have no thought or design of imposing any thing upon the Consciences of Friends or that friends ought to have now any more then at the beginning any other reason or measure of compliance or conformity in matters relating to God then the conviction of the light and Spirit of God in every Conscience but there is this distinction to be considered well of that the matters in difference are not such as require such an exercise and conviction of Conscience as is pleaded because they relate not to Faith or Worship did they require Faith or did they appertain to Worship as if you were obliged to Worship God only in such Place time Gesture Raiment with such words and Forms of speech c. Your Plea and objection were good but this about which your Disatisfaction arises is merely Discipline in Government and not in Worship Formallitie in Order not in Religion it is about Methods of regulating our selves as to the Civil or outpart of the Church as we are a Society c. For instance to keep the Necessitous and reconcile Differences in fine to prevent rebuke and restore disorderly Walkers Ans You see we have quoted you fairly and shall as freely examine it without begging any excuse for in matters of Truth and Justice all carnal consideration is to be set aside on this account then we are to know no Man after the flesh no not that of Fathers or Elders and therefore first take notice all this has nothing in it to prove a necessity for Womens Meeting constantly in the Society as above nor that you under the Notion of Elders have any Power from God or the Society to bring in and inforce upon Us that for which in truth there is no necessity no could you do that you do but trifle and lose time by this discourse but the truth of it is this bespeaks you can prove neither of the Points for you perswade us to follow you in those things not because there is a necessity for them or because you have Power to Impose them upon us but because they are not matter of Conscience whereas if you had Power to bring them in or there was a necessity for them then they must be matter of Conscience and it would be our Duty to obey you for what is Duty is matter of Conscience you know we have been directed and exhorted to walk in the light as God is in the light and that is alwayes but this we cannot do without Conscience and understanding now if we must follow you without understanding and Conscience we are to follow you not in the Light but without it and then that must be in the dark and you know 't is writ they that walk in the dark know not whither they go to be sure if they get not into the Ditch they must be in danger of it But to proceed You tell us that you find no cause for us to fear in the general an infringement of your Christian Liberty c. If this was true in the general yet just cause in a particular case was sufficient for our resentment for once admit of one error and way is made for more you know 't is a Proverb Rome was not built on a day nor did the most degenerate Church become so all at once nay there 's a time ordinarily to grow worse as well as better but your reason as we take it that we need not fear an Infringement on our Christian Liberty is this that the Brethren chiefly concerned in the good Order c. have most sincerely declared they have no thoughts of imposing upon Conscience But pray who are those Brethren what must we suppose at adventure who they are and then conclude they have not only most sincerely declared as above but also that they cannot err or be mistaken But in the first Place if the matter be so purely Civil as you make it why are not those persons you speak of as civilly set forth for otherwise we are to depend on we know not whom and take for truth what we cannot understand and what more blind and Implicite And what other Medium is afforded whilest neither the Brethren are set out nor we allowed Conscience to know what men say is true for take notice there must be a certainty of those things or a liberty of Choice But our Author is one of those chiefly concern'd in the good Order above or he is not if not pray how does he know those he speaks of have most sincerely declared what does he presume they have and we must trust him and what 's this but presumption upon presumption But if he is one of them chiefly concern'd and so may pretend he speaks by experience what demonstration does he give beyond his say so but if we know him and could take his word for himself what security can he give for the rest concerned that they have most sincerely declared as before but suppose they are sincere and in earnest what satisfaction can either he or they give that they are not mistaken in the matter this is neither Impertinent nor Vnnecessary for if we must be led without understanding and Conscience to know the truth of things or be satisfied for our selves we had need to have some satisfaction of the sufficiency of those on whom we are to depend for what blind Man would be willing to be led into a ditch so that tho he cannot see himselfe yet
arises nothing can justifie the proceeding on your part but a necessity for the thing For if this of Necessity be not consider'd in our case as abounder a door is opened to fill us with Opinions and Ceremony seeing there wants nothing to introduce them but a specious Pretence which never fail'd to wait on such as affect Government or reflect on their own abillities for it Now as there can be no necessity for Womens constant Meeting for Government for you to claim Power under the Notion of Elders to bring in to the Society against the minds of your Brethren such things as in truth there is no Necessity for this we say is a violence done to our Constitution as we imbodied a free and voluntary Society and is also against the truth of our Principle and Opinion First that it is a violence to our Constitution is clear for you know in our coming forth we did not choose any Elders to depend on nor indeed could we according to our Profession for as we asserted that Christ our Lord was come in Spirit to teach and govern us a teacher that as he could not be removed into a corner so he was only sufficient And therefore the preheminence was to be given to him in all things Thus it would have been a gainst his Honour and the truth of what we professed to have chosen any Man to have depended upon when Christ was come in Spirit to teach and govern to depend on Man to do it was to neglect the Fountain and chuse the Cistern therefore as we neither did nor could according to the truth of our Principle chuse any Men to depend on under any Name or Notion whatsoever for any to chuse or Impose themselves upon Us is wrong to Us and a violence offered to our Constitution For in short observe it is really Ignorance of the sufficiency of Christ to chuse any Man so much as Mentally to depend on But 't is Slavery to have others to chuse for or Impose themselves or their choice upon Us. You know as Christ our Lord was own'd to be come in Spirit to teach and Govern us we were to bring all our thoughts words and deeds to him that we might know the truth in what we thought said or did for we were not to be our own but his and as we were to bring our own words and deeds to him certainly we were to bring the words and deeds of all others to him in which we were to be concernd For as we could not know the truth of what we did our selves but by the testimony or approbation of his Spirit so 't is beyond contradiction we can not know the words and deeds of others to be from the truth any other way thus conviction or perswasion brought us together and that must be preserved still inviolably or we can not continue a free People examination of what we were to receive from others was truly asserted as our undoubted right in our coming forth and as the truth is but one the reason is the same now as well as then therefore to Impose an Eldership upon Us under any pretence whatsoever as it destroyes or takes away the Liberty of Examination 't is a violence done to our Constitution Indeed what is brought in by violence must needs be upheld by force or otherwise it will dye and come to nothing of it self thus the force and strife you have used to uphold what you have brought in by violence demonstrate you more wrong then any argument we can use when 't is but seriously considered that it is not Truth but Error that loses by tryal nay the truth only gains the most when freely examined and tryed and error loses most that way what can discover your wrongness more then the denying a free Examination For where that is taken away the prevailing of those things cannot be owing to the truth but the force and conquest of Men which as it is directly contrary to a free examination and choice so 't is beyond contradiction a violence done to our Constitution as we are a free and volluntary Society confessing but one Lord and head And as the bringing into our Society things for which there appear no necessity and requiring complyance under the notion of Eldership is a Violence done to our Constitution so 't is against the truth of our Principle Profession For you know the Lord from Heaven the second Adam the quickning Spirit the true Light that lighteth all Men coming into the World is Professed to be our foundation and asserted by us to be sufficient to lead into all truth all that truly adhere to him Now it must follow whilest we thus confess him that we truly adhere to him or we do not if we truly adhere to him we must according to the truth of what we profess know his sufficiency and where the sufficiency of Christ our Lord is truly known such can not depend on Man no 't is Impossible as in the Natural Figure the Moon and Starrs do shew us light but 't is in the dark 't is in the night therefore when the Sun comes thô it does not take away that light which the Moon and Stares have as to themselves yet to us it takes it away so that it is impossible thô we had a mind to depend on that Light or have any benefit from it and we are sure the Sun of righteousness as he arises in the Soul doth as much fulfill the Service and transcend the light of the Instrument therefore on this foot we are to call no Man Doctor Master Father or Elder on Earth by way of Preheminence for our dependance because one is our Doctor Master Father and Elder in Heaven and all such as are thus taught of him are Brethren Christ and his Disciples in the dayes of his flesh are a true Figure of this for he chose his Disciples they did not chuse him and as he chose them out of the World they was simply to depend upon him not one upon another therefore when they thought of depending one upon another by consulting who should be the greatest amongst them our Lord corrected their mistake and in them yours if you lay claim to the like choice by telling them the Elder should be as the Younger and he that rul'd as he that served nay he that would be the greatest among them must be Servant to all the rest then not Lord or Master to Impose upon the rest and as he told them they should call no Man Master Doctor or Father so he forbad them to be called soe and we are sure it was the thing as well as the Name that was intended whereupon it followes that to seek this Preheminence by desiring this dependance under the Notion of Eldership as it is contrary to the truth of our Principle and Profession so 't is against the very Sence and meaning of the Command of our Lord and Saviour Jesus Christ For this is
can have no higher Original then that of Mans reason which as it is subject to be short vary and miscarrie such things as those ought not to have been brought in as the Lawes of the Medes and Persians but Cautiously and by way of Probation Therefore having now the proofe of the evil consequence of being Possitive where at most you ought but to have recommended You would do well to Repeal or at least suspend next Meeting what has been found so fatal to the Unity desired otherwise you may shew more Power to Rule then prudence to Govern What you have said to others in Address to Protestants page 62 to 92 both what should be made Terms of Communion and what should not deserves your most serious Consideration for certainly we want nothing of what you say there is sufficient for Communion and if so it is unreasonable to shut us out for want of that which ought not to be made such and that in your own sense pray be consistent for that passage in Page 93 deserves not only your Consideration but Application and that is if we consider the matter well I fear sayes our Author it will be found that the occasion of disturbance in the Church of Christ hath in most Ages been found to lie on the side of those that had the greatest sway in it which in our Age is but too true We observe this Epistle differs much from other Books writ on this Subject and allowed by the same Authority if we should Confront this with them they would be like Babel Indeed whilest the same thing is pretended 't is true we are willing to search to the quick but as we would not make the breach wider then needs must we shall not at this time compare them together hoping how ever that the softness of the Stile of this bespeaks a dislike at least of former severities what is right we are willing to acknowledge and shall as readily note What is wrong concluding it is dangerous to endeavour to heal our hurt slightly and how ever our endeavour may succeed or be resented we can in our Defence say that not only our Arms but our Hearts are open and free to receive you and what you say as we meet it in the truth and you in the Spirit and power of our Lord Jesus Christ and can add sincerely that our desire to seek and find that seemless Garment of Our Lord you speak of and not only find it but that we might have it put on as in our beginning whilest Travellers together in Spirit for the true Rest which so many have set out to find but miscarryed but as this Seamless Garment stands not in Identity of an Opinion nor in the Unity of those Formallities of Form which respect more the manner of doing of a thing then the thing it selfe therefore all the Builders that have sought it here have erred and will still err as they thus seek it For as Truth is contrary to Error so is Gods way to Mans in this matter as our own Appollogies for Liberty do abundantly shew Now if the Unity to be sought for stand not in Opinion nor in those Formallities of Form as above it can only be found in the Spirit where there is a sincerity to God this Our Lord owns when ever 't is according to the degree of Light afforded And that is it which should be seriously enquired after and this you can hardly deny Us upon your own Concessions in this Epistle if you are real other if you deceive Us. You confess Page the 2 that we are one with you in Judgement in the Worship and Doctrine of Truth c. Now if by Worship you mean a true serving of God and if by Doctrine of Truth you intend as you ought what concerns Godliness it can hardly be but you must allow Us found in the Faith and Conscientious in what we doe for 't is impossible we should be faithful in the greater Things and false in the less on this account you ought to allow our reason or indulge us and therefore considering this and several other confessions in this Book may we not hope for the future that Dissenters and such as are dissatisfied may meet with a more favourable aspect from you and not only their seperate Meetings Visited in Love by you but your Meetings free and open in your minds and behaviour to such as come in Love and good will to Visit You tho in some things disatisfied with your proceedings for what can keep up the Difference more then your strangeness and how can it tend to accommodation the Thing you pretend to desire and seek Or how can it be Truth or like it to keep up this Difference and distance to Severities if not some time to rudeness and that with such as agree with you in your own sense in all the Essentials of Religion and truly serve God for any thing you know or can prove to the contrary Pray consider of it But to proceed You speak of the Government to remain in the hands of the Eldership but if Our Lord makes this Eldership does he not also make the submission that 's necessary for we will say we are for good Order and if the Elders set us a good example of humility and selfe-denyal by which we find it is not themselves they Preach but Christ and his Government they desire should be set up and not their own We can readily give them double Honour by following them as they follow Christ and we are sure none of you ought to desire more Now if We are only to follow you as you are the followers of Christ we ought to be sensible of it and that must be either by an outward Rule or by an inward if the first set it forth if the latter stay till we are convinced or perswaded this is fair here blind Obedience is excluded and it ought not to be denyed on this foot we inquire how we must know this Eldership on whose Conduct we may safely rely for where there must be a dependance there ought to be a certainty pray mind that to us then as a free and voluntary Society there seems but two wayes to know Eldership that is chiefly after the Spirit or after the flesh that is after an inward or an outward way now if we must know our Eldership after the Spirit then indeed no matter of your setting them forth for as we are not to believe every Spirit a liberty of Examination is reserv'd and where that ought to be a choice must be allowed on this Foot it follows beyond contradiction we are not Obliged to new things but as convinced or perswaded and as this is according to Gods dealing with us in our Spiritual travel so it agrees with our Imbodying as a free and voluntary Society and grant but this great Truth and Ancient Testimony and as it may prevent further disatisfaction which to us seems greater then you
teaching that confesses to his inward and Spiritual Appearance with love to him and those that so profess makes us thus to speak and constrains us thus to Judge that if one dyed for all then all was dead and he that you have directed to in the beginning being that one thas dyed for all for this very end that such as are quickied and live by him should not live to themselves nor to you nor any other by way of Dependance but only to him that dyed for them and rose again to Govern them so that tho there may have been a time that we might depend on Men as hoping to receive from them but this was in our Pupillage and Childish states and as that must be passed through or Spiritual Manhood cannot be known so where Spiritual Manhood is truly known such cannot know you nor any Men any more so or after that manner Christ has been known after the flesh but now as we are chiefly to know him after the Spirit on this account therefore we are to know Men no otherwise thus much by way of Preface And now we will come to the matter of Diffetence as you have stated it Page 2 and 3 that there is a Difference you say is but too plain for 't is come you say to a Seperation as well to Places of Worship as in matters of Disâ—pline c. Answer This is well done to grant that those that have Separated have Places for Worship c. For this fairly demonstrates those did not Seperate to be at liberty in the flesh as has been too commonly reported and objected no no that was not the matter Places for Worship shew such intend to serve God still and Discipline denotes such intend still to take care of what business belongs to the Society this we think might bring you nearer them then you are if well considered what you confess 〈◊〉 that they 'r one in Judgement with you in the Worship and Doctrines of Truth and therefore if you be true we cannot see how they should be wrong Consider of it But to Proceed The ground say you of this great Dissatisfaction upon which so great a distance has been raised you say meaning those that are Dissatisfied is requiring your complyance with some practices relating to Discipline particularly womens Meetings and coming twice before Men and Womens Meetings about Marriages before admitted to be Solemnized among us Some of you that is disatisfied thinking that there 's no Service for Womens Meetings at all others no Service in their being distinct from Mens Meetings at least no necessity for either and therefore no necessary complyance to be required and insisted upon by us but every one left in this matter should have been added to their Liberty in Christ least Imposition and Formality should prevail among us as they have done in other Religious Societies in this sayes the Author I think I have truly and fairly stated the case on your side that is dissatisfied and given your Objection to our Practice and the reason why you dissent from it c. Answer Other things beside this have given occasion of dissatisfaction For Instance that Possitive Limit of a Years time in the case of Marriage which certainly is of evil consequence and against both truth and reason as might be demonstrated But this above being as the Original or first beginning of the present Dissatisfaction that and the rest may be included in the success of this we may grant the Objection is better made then answered a great deal but yet it is neither fairly nor truly stated at least in the first part for you maâ—… the Objection 〈◊〉 alike against Mens and Womens Meetings and against coming twice to the Man 's as well as against comming twice to the Womens whereas you do very well know that the Objection does lie chiefly against that of the Women and your imposing of it and not against that of the Men nor against coming twice before them if occasion be for satisfaction for you know speaking generally they did not refuse to come to the Mens Meetings in the case of Marriage till you peremptorily made that of the Womens as Essential or as necessary as the other and would not allow of the Former without the Latter tho our Antient Practise and Order mutually agreed on and established among us From hence came Dissatisfaction by Imposing those things and thereby invading our Liberty as a free and Voluntary Societie and therefore if hence forward some refused to come to the Mens Meetings in the case of Marriage it was because you had injoyned the Other with it and this being wrong in their Judgement at least as Imposed it made the whole wrong for to injoyn what 's wrong with what 's right so that the one cannot be done without the other make the whole act wrong Now for you to Argue as in the 7 Page that such refuse to come to the Mens Meetings because they will not satisfie Parents nor clear former ingagements is disingenious and unfair for you have both lost the Objection to witt Womens Meetings and also make it the same thing to deny imposition as it is to go from an Antient Practice allowed of by us wherein you misrepresent the honest Dissenter as well as abuse the unthinking Reader c. As to the latter part of the Objection 't is more fair we may take it beginning at those words at least no necessity for either that is there is no necessity for Women Constant Meeting either by themselves or with the Men for Government in our Church or Society Now the Term necessity on which the weight of the Objection lyes or depends you have not spoken to it nor so much as taken notice of it in your Answer therefore we may safely say the objection tho of your own Stating is abundantly better made then answered but as the weight of the matter lyeth in this part you ought to have taken it in for you must grant there is a necessity for Womens Meetings as above or there is not if there is a necessity for Womens Meeting to be universally imposed upon the Society then you ought fairly to have set that out for do that and truly demonstrate or prove it and then complyance will follow of course this had been a short and clear way to have done your business but if no necessity for Womens Meetings as above then you ought to have granted that because it is needfull to know on what foot you proceed with us for if no necessity for them and yet you insist to require our Complyance then the Issue and decision of this great Controversie must stand in the valliditie of your Authoritie to require things to be done by us for which in truth there is no necessity that they should be done Observe Either of these Points truly proved determins the controversy but both cannot be insisted on and as both cannot be pleaded if you can prove
Acts above could be done rightly without Faith what hindred the Pharises acceptance For who did them better then they in the outward appearance But as our Righteousness is to exceed theirs so if those outward acts be done better by us then them they must be done in the Faith in the sense of Gods Presence and Power that workes both the will and deed that 's done to his Praise and this all Formalists as well as the Pharises wanted to do them in and they must needs want that Faith that gives acceptance with God who conclude those things are not acts of Religion and Conscience But to distinguish things into Civil and Religious for this purpose that we might perform what you are pleased to call Civil without taking notice of Conscience which being directly to please and humour you in your Opinions and Judgements what is clearer then that the Form you are setting up and striving for to the loss of Charity and good will is really to be and is a Form without Power Seeing according to your distinction it may very easily be performed without Faith and Conscience On this account pray consider if you may not as justly be withstood or turned from as those the Apostle speaks of We intreat you to be serious in this matter while Balm in Gilead may be had to heal our wounds and bruises that is to cure our Divisions and remove our Dissatisfaction But further You say did those things of difference require Faith or did they appertain to Worship as if you were obliged to Worship God only in some Place Time Gesture Raiment with such Words or Forms of speech c. your Plea and Objection was good page 4 Answer True Worship cannot be imposed for 't is a serving God according to his mind in which Mans prescriptions have no place because such the Father only seeks out to serve him and it appears that Gospel Worship ought to be constant for such as are Joyned unto the Lord are one Spirit and they that deny a constant Serving and Worshiping of God it is because they do not know this Union of being Joyned unto the Lord in one Spirit how ever the worship you mean and intend is constant or it is not for we would by no means mistake you if not constant it relates to our Publick Assemblies only and so to Preaching and Praying and such other Publick acts as is done and performed at those certain times and Places and because those things that is the present occasion of difference in a strict sense do not relate to those Publick acts for Worship in our Assemblies therefore in your sense there can be no Imposition upon Conscience by Imposing those things but then pray observe what follows and that is that there is no serving of God but in our Publick Assemblies nor if you please use of Conscience but when so met together On this account Pray why do you refuse to put off your Hats to use the word you to a single Person to pay Tithes and several sorts of Taxes for according to this Notion of Worship and Service those things are Civil and not Religious we do not mention those things as indifferent but to shew how by indeavouring to avoid one error you run into another But if we are to Worship and Serve God constantly as we say we are we ought to wait to know and be sensible of him every where and upon all occasions but we say this cannot be done without Faith for without Faith we cannot be sensible of his Presence as the Governour of our actions nor can our deeds be done or wrought in him without it well then if we are thus to serve God and this cannot be done without Faith then we say if the thing you contend for was really good we must if we serve God first know them to be good thus on this foot in your own sense our Plea and Objection is good because the Thing in Difference relates to the Service of God You explede in other Societies the impossing Time Gesture and Raiment in the Worship of God but pray consider if you are not doing something of the same Nature for you must grant that the Worship and Service of God ought to be constant or it ought not if it ought not to be constant you ty it to some certain times and Places and herein agree with those you reprehend but if you allow it constant the impossition of new things under this Notion of Civil is out of doors But further this Form that you 'r Imposing with all the reason and force you have is that to a Society that a Garment is to particular Persons it is true and as truly granted without any reserve that what is simple is needful in both cases for we can not be well without a Garment whilest cloathed with those Houses of Clay neither as we are particular Persons nor as a Religious Society but superfluity is dangerous on both hands for if ever the mind get out to think and conclude that it deserves honour and respect for the Garment for the Form's sake in comes those additions of superfluity from hence on a Religious score comes in Opinion and Ceremony and this to make it more Glorious and Beautiful that it may have more respect and acceptance both with God and Man and thus both on a Religious score as well as on a Civil Men grow proud of that which shews their Poverty and rich in conceit by trusting in that which at the same time demonstrates their want did they understand or rightly consider of things for as clothing to our bodies shews our want and not our perfection even so do Forms in Religion shew our fall and want and therefore the more we seem to need and are burthened with Ceremony the more our want and misery appears if we could but see it For this cause where this is truly seen and considered such content themselves with what is simply needful knowing by how much as they stand in need of little by so much they come nearer their first being and then such in stead of adding of Opinion and Ceremony to perfect them do wait to have such things fulfill'd as much as may be for Righteousness sake on this account we way safely say the less Ceremony the more truth and the less noise about the Formallity of Form the more hopes such wait for the knowledge of God in Christ which is life Eternal but to apply the matter the difference you make with us is not about what is simply needful to Society for you grant we are one in judgment with you in the Worship and Doctrines of truth and owns both the end and means of good Order Page 11 then pray consider If it be not hard for you to differ with Us about that which neither relates to the Worship nor Doctrines of Truth In short generally speaking you have allowed us formerly as true Worshipers of God without this
mastership and truly had you given this good example of selfe denyal we could have given you double Honour for we are for good Order thô against Mastership and for good Government but against Arbitrary proceedings nor let any think we cannot have good Order and Government so far as its necessary without a despotick Power be lodged in some to rule over us nay the Civil Constitution of our own Nation demonstrates the contrary for it allows of Order and Government but denys Arbitrary Power and if in Civil there has been this sense of Freedom to provide against Lordship and Dominion how much more ought we to avoid it in Religion where Christ our Lord is to be our Example that overcame by suffering and through Death destroyed him that had the Power of Death But again Page 11 Our Author sayes The Question is whether in fact Womens Meetings be part of that Discipline the Church admits of and to this the Author sayes 't is evident the Church of God generally speaking receives and Practices it Ans This is litle to conclude us when 't is considered that the greatest part of all Churches through all Ages and that in your own sense at last have been wrong and mistaken But to the matter if we take the Church of God in a general sense according to Address to Protestants Page 154 we may safely say she neither receives nor practices Womens Meeting for Discipline but we take it he means Friends and if not too much to apply the term only to them then we say the contrary saying must be as true as this and of as much force to determine the matter against you the Church of God generally speaking sayes our Author receives and Practices Womens Meetings what then But not speaking generally doth neither receive nor practice them in our Authors sense both parts make the Church tho not receiving this of Womens meetings by the lesser part hinders not them from being of the Church and we are sure the practising of them by the greater part can make them no more then who is this that dare for their mere Opinion sake divide by force and voilence what God hath Joyned together You know what Christ our Lord said that there should be no Mastership among his pray then deliver us from this yoak of Bondage which neither we nor our Fathers were able to bear to wit Mastership in Religion and we hope we shall be willing to wait till you are better inform'd Page the 13 our Author proceeds as followeth As in no Age the resisters and gainsayers of care and Order in any of the Lords Servants have passed without the marks of Gods rebuke so they that have contested and opposed the wisdome of God in his faithful Servants have ever fail'd of their purpose and have been finally manifested to have been led by a wrong Spirit and as observable it is that those by whom the Lord has eminently appeared and who were the first Instruments of his several dispensations to the Sons of Men have allwayes exercised that Authority amongst the People they have gathered and have constantly been preserved from falling away though some or other have risen up against them with that clamor as if they had set up themselves and were gone from what they taught or were or took too much upon them but what have they all come to read and Judge c. Answer 'T is clear that the genuine and direct sense of all this is to get us into a dependance upon Man under the Notion of Eldership and to perswade or affright into that Implicite Reverence as that we should not examine what is said or done by them but the receiving things presumptively on the vallue of others hath fill'd the Professors of Christianity with Ignorance as well as error as is excellently set forth in address to Protestants Page 136 and so to the end of that Head there wants nothing but application and that is needful because Example prevailes more then Precept Now that we may avoid that fault in our selves which you have so warmly and truly taxed in others we will as freely examine this Part as we have done the rest and for that end pray who are these Servants you intend and how must we certainly know them For truly as before if there must be a dependance they ought to be set forth and what is all this care you speak of Is it that of Maryes or that of Martha's That was so Cumbred about many things that thought Mary took little care and what was the reason but that her selfe was cumbred too much It seems the latter by this Noise and Clamor that is made about it 't is a part that may be taken away which makes those concern'd so sensible of it that they cannot let others be quiet that like Mary have chosen the better part But do you conclude or think that such as are dissatisfyed with Womens Meetings doe therein oppose the mind of the Lord in any of his Servants yet how should that be Whilst you grant those things are not matter of Conscience and that they 'r one in judgement with you in the Worship and Doctrines of truth what is it not a Doctrine of truth and matter of Conscience to believe true Prophets Again what do you mean by those words contesting the Wisdom of God Do you intend that Womens Meetings the matter in question was set up by the Wisedom of God to be practised But pray how can this be when you tell us that the things in difference relate not to God nor is matter of Conscience What set up by the Wisdome of God to be observed and yet neither relates to God nor is matter of Conscience What think you of it Is not this very strange and inconsistant If not pray explain your selves better But further you tell us those made eminent have been constantly preserved from falling away tho opposed but what came such to as did oppose read and Judge Answer Here you bear witness to your selves and what is this but to affright Us into submission to your pretences But pray how must we know those things for excluding the Apostles times and those before where must we read all this you tell of What do you bid us read and Judge and can not tell where or at least does not To be sure this is noise to say no more for it can not be to Edification Again what do you mean by those Dispensations he speaks of He might at least have given an Instance of what he intended which being omitted 't is like the rest more to amuse then inform us but will you allow those dealings of God with Israel in Egypt and so into Canaan to be included in the Dispensations he speaks of If you will 't is well if not yet t is clear to us they are a sign of Gods dealing with Men now in Order to bring them into peace and rest with himselfe nay what if we say
this Age and who certainly are those Eminent Instruments and what this Dispensation is that you intend that so when this Age is over and those Instruments are all dead then People may prepare to watch for the Masters coming to change this Dispensation all this and more is the Genuin Consequence of those Positions and assertions which we must say is as carnal as they 'r presumptious and is a plain deferring of the Masters coming and what followes but what ever did A beating of your fellow Servants that this is truly the condition and danger of all those that assert as above own or stand by it is to us an undoubted truth and therefore in order to awaken some and forwarn others we can do no less then assert that he that is come is yet to come that so by a true watching and waiting for his coming some may avoid that great danger those are in that deferr it And indeed this presumption that the Dispensation is not to be changed in this Age is both your danger and mistake for this makes the Dispensations of God to lie chiefly in outward Modes of Worship in outward Forms of Discipline and in the Government of Men and this in stead of leading the mind to God leads from him because in stead of waiting for the Kingdom and Government of Christ and the increase of it which is Spiritual this sets up what is outward and Carnal which may be altered and changed from one thing to another and yet the mind unregenerated and therefore those dispensations of God that convert the soul to God are Spiritual and are the same now they have been through all Ages of which that unto Israel and the compleating of that Dispensation by our Saviour is a true and perfect Figure to us and all men but seeing you say there is to be no change of Dispensation in this Age Pray when is it that you intend to Present those that depend on you as chast Virgins to Christ That they may be married unto him for as this ought to be so certainly you will allow in that State such may simply depend on him it does not appear you intend it as long as you live because you say there is to be no variation or changing of Dispensation in this Age and when may it be expected then For those that succeed you in the Government may as justly deny a change of Dispensation in their Age as you do in this and to be sure they 'l be as unwilling to allow of it as you for why They must bear the Image that you beget and as they will make you their Authority they will build on you as it has been through all the Reformations and then as they are not like to know so much as some have done in this Age they 'l be but bigotted the more for indeed where there is not a constant waiting for the Lords Coming to do what he pleaseth with us a false rest is set up and such become as much as in them lyes the limiters of God and good Men and the preventers of the further discoveries of the mind of God but if we come to be a Figure of the Universal Church of which Christ our Lord is truly head we must know a change and alteration of the Dispensation by which this striving for Mastership and Ceremony may cease and that in our Age for 't is certain that Gods appearance is twofold to Man in the work of restoring Man unto himself and if we be of Spiritual Israel we must know a coming through the work of a first Covenant before we can know the Second whereupon it follows as there must be a Preparation before there can be a Choice there is a Legal Dispensation to be known or passed through before that of the Gospel can be fully understood 'T is true if we could consider rightly that the end of all Gods dealing with men is to bring them to himselfe and secure them for the future against the attempts of the Enemy we might call or esteem all Gospel according to Address to Protestants Page 82 where 't is said the Law is the Gospel begun the Gospel the Law fulfilled or finished they cannot be parted by the word parted we conceive he means the Gospel cannot come or be witnessed except it begin in the Law for when we consider that all men in their first State are concluded under sin and that in the work of regeneration there is trouble before peace and condemnation before Justification and that no suffering for the present seems Joyom then may we say those dispensations of Law and Gospel first and second Covenant are now in being and as distinguishable to the Spiritual Traveller as ever 'T is true Christ our Lord is Heir of all things but our first knowledge of him is in his descending where he devests himself of his glory in this he condescends to lay hold of us or otherwise it were impossible for us to apprehend or lay hold of him you know 't is written the holy Spirit was not yet given because that Jesus was not yet glorified and yet he both had Disciples and they was taught of him nay when raised from the dead and they were still taught of him they had not yet received the Holy Spirit for he was not yet ascended but when the Power from on high came upon them the true witness that Jesus was glorified then they received the Holy Spirit that was to abide with them But to apply it if our first knowledge of Christ be in his descending then must we know him ascend where he was before or the work cannot be compleated but this cannot be without a change of dispensation thus instead of denyit we ought to wait for it Again when we consider that since transgression at least Man is made under a Law wrote or to be wrote in the hearts or minds of all Men of which that wrote in stone to Israel was but as a Figure and that by this Law came the true knowledge of 〈◊〉 and 〈◊〉 this Ministration cannot pass away unfulfilled therefore does our Lord descend to assist us to fulfil this dispensation as a Servant and differeth not from a Servant tho he is Lord of all you know he was made under the Law to Israel that he might redeem them truly prepared by it from under the Law and he is now as well as then a Minister of the Sanctuary and then must we not know him first under a Legal dispensation as well as then For that dispensation given to Israel that he then fulfilled in the flesh was never given to us and as that was not to continue it is the Substance of that which remains that we are to inquire out God appeared by his servants and by his Son to the house of Israel after the flesh the first was to prepare the latter to perfect and those that are not faithful in the first part now can not
be more considered and vallued as Obligeing then what you have said your selves And yet that you have Imposed your Opinions upon your Brethren is matter of Fact truly not to be as good as your word in so Sollemn an Occasion lessens your Credit as well as 't is a dishonour to God being unrighteous in it self What you can say to come off we do not know except you will indeavour to Improve this new distinction that you have made that is that those are Civil things and not Religious But we have shewed that distinction to be dangerous in our Case alone and here will a little Examine the difference betwixt your Plea for Imposition and those you reprehend You say such have made Opinions Articles of Faith and those Articles of Faith terms of Communion now to avoid this rock on which they split you will not make your Opinions Articles of Faith No for they do not concern Faith You say but still you will make them terms of External Communion and pray where 's the difference Sure 't is only in Name for the Consequence and effect is the same to witt Dissatisfaction and Division Indeed if there is any difference your way of making the difference is the worse of the two as not having so much to plead for it as those may have that you reprehend As thus they might believe what they did was right and so might plead Conscience for making Opinions Articles of Faith and then them Articles Terms of Communion though mistaken But you can not plead Conscience for Imposing your Opinions while you do again and again say they do not concern Conscience But take Notice no Imposition can be Just where Conscience cannot be pleaded and Conscience in this Case generally speaking can never be truly pleaded but where Persons goes into a known evil or neglect a known Duty which can never be made out in your case against your Brethren but further in this passage you tell us that Conscience is allowed us Your words is Suspicious as well as dangerous For who can dispence with Conscience but he that is Lord of Conscience But if you intend that Conscience is unconcern'd as the following words may Import then does this prove what is above that you cannot plead Conscience for Imposing upon your Brethren in those things And pray then what can you plead for Imposing but your Will and Power But lastly you bid us the Visible ground of Distance being so small weigh with our selves by what has been what may the consequence of this lamentable breach Must this affect us and not you whiles we tell you that Conscience is concerned and you tell us it is not Does this bespeak you Consciencious No verily this rather bespeaks that you have lost the tenderness of Conscience that thus seek to baffle Conscience to please you For once sacrifice that and farewel true Religion But go too is the Point little for us to comply with and great for you to omitt What say you is not that a kind of contradiction And where shall we find this unreasonable Language most in use but amongst the Imposers of Opinions and Ceremonies Which certainly you ought to Note if it were but to avoid their company But is the matter little indeed and did you introduce this to fit us for greater things or did you by this intend to Number the People that you might know the greatness of your strength and largeness of your Dominion by the Subjection of the People If that was it we cannot hope for a redress For that would be to lose the design and end But if it was for the good of the People as we suppose you will pretend then seeing a contrary effect is brought forth that is in stead of Love and good will the effect of true Religion Strife Debate and Division arises can you do any less for the cure of this evil which hath attended the imposing of your Opinions then make your Opinions indifferent And what harm can there be in this For your Brethren to do their business without Womens Meeting for Government whiles you acknowledge they own the end and are one in Judgement with you in the Worship and Doctrine of truth We doe sincerely beseech you seriously to consider of these things for your own good for our Peace and for the glory of God and true Religion that brings forth Peace on Earth good will to Men and glory to God on high For we can say in truth what we have writ is not for Contention but for Peace not for destruction but for Information and therein for Edification We are not Ignorant but what we have Writ may be controverted by such as are not willing to make the best of things and take things in the best sense For what Writing can escape a Cavilling Mind Since 't is clear that the Scripture if it were Mens Intrest might be set at odds Nay we see that one and the same word has different meanings given to it by different apprehensions of Men then how much more so large a discourse as this considering the things spoken of in it However that we may avoid that danger all we can we will endeavour to bring our present difference into as little compass as we can and therefore as we have several times upon occasion stated the matter in this Book so we do it now that you may take the better Notice of it at parting Therefore we do say again There must be a necessity for that thing that is brought in against your Brethrens consent or otherwise you must set forth that you have a right under the Notion of Eldership to bring in and Impose upon us that which in truth there is no necessity for You see we deny both and have given our reasons for it And therefore if you can 〈…〉 prove neither of those Points and yet will not make your Opinions indifferent then we must say that our Dissatisfaction is right and Seperation on this account for quietness is really Just and that all this noise that is made against Dissatisfaction and Division is but to cover an ill Cause and therefore is as the smoak of the bottomless Pit Which darkens the Sun and Air that things cannot be yet seen as they are but this will off for the Sun will break through all those Clouds and Disipate those Misty Foggs Which that it may do quickly for the sake of the simple hearted is the sincere desire of your well-wishing Friend J. H.
Zeal without knowledge that is Superstition there is a Zeal against Knowledge that is Interest or Faction the true Heresie there is a Zeal with Knowledge that is Religion Therefore blind Obedience may be Superstition it can't be Religion and if you will view the Countrys of Cruelty you shall find them Superstitious rather then Religious Religion is gentle it makes Men better more friendly loving and Patient then before and the success which followed Christianity while the Antient Professors of it betook themselves to no other defence plainly proves the force of those passive Arguments above all corporal punishments and that we must never hope for the same Prosperity till we fall into the same Methods Are Men Impatient of having their conceits owned They are then most to be suspected pray mind it Error and Superstition like crackt Titles only fear to be searcht and run and cry for Authority and number Truth is plain and stedfast without Arts or tricks will you receive her well if not there is no compulsion But pray tell me what is that desired Vniformity that has not Vnity and that Vnity which has not Love Meekness and Patience in it I beseech you hear me for those Men depart from the Spirit of Christianity that seek with Anger and Frowardness to promote it Let us not put so miserable a Cheat upon our selves nor such an affront upon Christianity as to think that a most gentle and Patient Religion can be advanced by most ingentle and impatient wayes I should sooner submit to an humble Opposion then to the greatest Zealot in the World and sooner deliver my self up to him that would modestly drop a Controverted truth then to such as seek tempestiously to carry it c. I have quoted this largely it is both so Christian and pertinent to our purpose for certainly you ought to practise what you have advised others to for the little foxes are to be taken as well as the great one and not only persecution removed as it stands in Corporal Punishments but the ground of it And certainly such as are true Elders in Christ's Church will write after this Copy and therefore 't is impossible they should strive for their Opinion no that is not the way into the Kingdom and patience of the Son of God So that like their Lord and Master if they have any Government they take it by Patience and suffering which as it is contrary to the Kingdom and Government of this World so 't is contrary to the nature end and aim of all the carnal Professions of Religion but how Conform you are to the one and contrary to the other is clear by the Imposing of your Opinions For 't is matter of fact that the Imposing of your Opinions contrary to what is above hath been the occasion both of our dissatisfaction and division and pray what are these Opinions but a Circumstance and Ceremony Now for you to indeavour to destroy the liberty of Examination on purpose that you may bring in your opinions that are but as Circumstance and Ceremony this makes way for Lordship and Dominion and that can not come in but Ignorance and Slavery must follow For not to Examine what we are to receive is to be Ignorant but to be deprived of Choice is the Original of Slavery Indeed if we must be inslav'd after our Confession to so much Freedom and understanding Ignorance seems the best Medium to make us Patient to bear it whiles to know and to be Imposed upon must needs be grievous In short there is nothing that can emonstrate you more to be the Servants of Christ and that you truly honour him then when like him you can freely leave what you Propose to be Examin'd if true But how much more ought you to avoid the Imposing of your Opinions For if we must receive things because you say it and not because we know them to be true Our Building then like others will be on humane Authority and not on the truth and as nothing can more manifest you to be dead unto self and to the Rudiments and wayes of the World in this matter and so alive unto God then when you can freely leave what you bring to be examined so nothing can more conduce to conserve that honour we owe unto the Lord our Head preserve us a knowing and understanding People and secure us from being Imposed upon then for us conscienciously to reserve and keep the Liberty of Examination For once let that go through any confidence in Man and as the Reverance is Implicit the Obedience is blind 't is no matter what Name of distinction those Men go under to whom we pay an Implicit Veneration Ignorance and Slavery must follow and where the effect is the same the cause cannot differ in or about the 〈◊〉 of Men. When we consider what you have wrote against Imposition at divers times and particularly in Address to Protestants the second part being wholly to that purpose what can thinking Men say but that you shewed your parts well against Imposition as many had done before but when you should have given the Example unto the World which indeed they want in a Body of Men on a Religious score and so have proved the truth of your Precepts or good Advice by your own Practise here you fail'd and have been as difficient as others So blind is self so partial is Interest that Men cannot make the case of others their own and therefore do not give what themselves did but just now Insist to receive not as a favour but as a right and this hath blasted all the Reformation to this day It was not for nothing that Israel was commanded not to oppress Strangers no certainly it ought to teach you to have been kind upon the account of Conscience to Dissenters who had suffer'd your selves so much for the one and pleaded so little for the other Indeed had you but cordially made the case of other your own and applyed unto your selves what you wrote to others but in Address to Protestants it would have been needless to have inserted any part of it here because you could not but have freely given unto your Brethren what you insisted to receive from others and then we should have had no difference and that it is more blessed to give then to receive as its greater to shew mercy then to receive it is certainly true But not doing this but in stead of it to recriminate Persons for seperateing and for being dissatisfyed is the occasion that we have quoted Address to Protestants several times and do yet further add some passages the first is Pages 79 80. where you say to conclude if ye desire Peace Love Truth seek Piety and hate Hypocrisie discard all those things called Articles of Faith and Cannons of the Church that are not to be found in express terms of Scripture or so plainly Authorized by Scripture as may with ease be discerned by every honest