[This Treatise published in 1676 by William Rogers was extracted from the “The Christian Quaker...” published in 1680 also by William Rogers.]
{Third Part 15}
The Innovations
AND
Scripture-Misapplications of R.B. Detected.
Being
Part of some Observations on his small Treatise, Intituled The ANARCHY of the RANTERS, &c. Wherein he saith, The Antient Apostolick Order of the Church of Christ is Reestablisht amongst them, meaning the People of the Lord, called in Derision, Quakers.
This small Treatise being weighed in the equal Ballance, this ensuing Discourse is become a two-fold Defence for those of the People of God, called Quakers, who have retained their First Love, and Integrity for the Truth, and Right Understanding of the only Fundamental Principle thereof, viz. the Light: Wherein they are vindicated from the Aspersions of those who may accuse them of despising of Christ’s Government, and indulging that Liberty, which Truth condemns, on the one hand; and from such who may calumniate them for endeavouring to establish the outward Orders, and Prescriptions of Men (under the Notion of the Orders of the Church of Christ) to become a Bond on others to obey, though they see it not their Duty on the other hand.
Shewing that the Place where Christ’s Government hath been, is and ought to be exalted, is in the Heart, and that ‘tis not in the Power (and so cannot be the Duty) of man, to establish that Government which is already on Christs Shoulders.
Given forth in the Year 1676. By WILLIAM ROGERS
1 Cor. 3. 11. 12. For other Foundation can no man lay, than that which is already laid. – Let no man Rejoyce in Men.
{Third Part 17}
To the Reader
The afore=mentioned Treatise of R.B. is the first, that, to my Remembrance of Knowledge, is under the Name of one called a Quaker extant in Print_, whereby the Adversaries to the Antient Truth, whereof they have been Witnesses, may have Cause to be Jealous.
First, That that People, who have been so great Contenders against that Spirit, which would have enforced Outward Forms, and Orders of Men, relating to Conscience, though under the Notion of Assemblies, calling themselves the Church of Christ, should now be more exercised to encourage their Brethren to follow the Orders, Traditions, Examples or Commandments of any relating to Matter of Conscience, and the Things of God (though under the most plausible Pretences whatsoever) than that never=erring and infallible Guide, which hath been so often exalted amongst them, viz. Christ’s Light in the Conscience.
Secondly, That though the People called Quakers, have pleaded much for the Exercise of their Consciences, and for the Liberty thereof, which one Eminent amongst them hath described to be a meer Liberty of the Mind, in {Third Part 18} believing or disbelieving , &c. Yet there is amongst them, who hath endeavoured to insinuate a Belief, that the Church in matters of Conscience may not only give positive Sentences, which may be Obligatory upon Believers; but also, that the Pretences of any refusing to submit on account they see it not, will not excuse them from being really guilty of disobeying God; and yet doth not manifest by any outward Description, Where, or What Assembly, is the Church of Christ.
Now, though I cannot vindicate the Author of the said Treatise, from giving occasion of these and such like Jealousies, yet I know there are many of those People yet in being, whose Integrity to God is so great, whose Steadfastness in the Unchangeable Truth is so sure, and whose Understandings, in the pure Principle thereof are so clear, that they give not occasion for such Jealousies, but have a Testimony in their Hearts against all such that do, knowing this, that whosoever builds on any other Foundation, than that which hath been already laid, viz. Christ the Lord (to whom all power is given to Rule and Reign, and who alone is Lord over the Conscience and the only Law-giver) shall be confounded, and brought to nought.
{Third Part 19}
The matters occasionally discourst in this ensuing Treatise, are in some measure described in what followes.
Firstly, I affirm, that though there hath been, and ought to be a Government in the Church of Christ, unto which every Member of the said Church ought to be subject, yet it doth not appear, that the Outward Form thereof, and all Matters cognizable thereby, as so exactly described in the Scriptures or else where, as that the Members thereof by any such outward Description (as a sufficient meanes) may so exactly be exercised therein, as to find acceptance with the Lord of Life: That at this day nothing can be truly called Exact and perfect Order of this Government but the Power of God (and so hath it often been testifyed by the People of the Lord called Quakers) which power is of Ability to establish Man, but Man not of Ability to establish it; and that the Power brings forth its own Form in every Member, according to the measure of God’s Grace inwardly given, received and obeyed; and yet I am abundantly satisfyed, that Set and Appointed Meetings on certain Prefixt Days, being with joynt concurrence of those Members assembling, and from time to time to be assembled, to take care of the Poor, and discharge other charitable Duties; to inspect Marriages, that none come together disorderly; and to take care that Truth may not be Scandalized through the Backslidings of such, who have been in fellowship with the Children of Light, are not inconsistant with that Form that the Power of God may lead into. For I am Witness, for many years past, even to this day, that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of such Meetings, shall by their Practices therein, not only assume (as some there are, who to my Knowledge have too manifestly so done) but continue to assume another place in the Body, than that wherein God hath placed them, or shall endeavour, so to {Third Part 20} establish Outward Indispensible Rules and Orders therein relating to Conscience, as that such of the Brethren, who submit not thereunto, shall be accounted not of the Body, though they see it not their Duty; it may be Just with the Lord (as a token of his Indignation and Displeasure) to withdraw his refreshing Presence from such Assemblies, and then their Meetings may become as useless, as a body without a Spirit, is But yet;
Robert Barclay undertakes to describe the Order of the Government and how far it extends; and also testifies, the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers. Notwithstanding which his saying, I Affirm, they are in the Practice of many things, with respect to Church-discipline, wherein the Scriptures, treating those things, given forth by Christ and his Apostles, are silent; and not found in the Practice of some other things, which were either practiced, exhorted to, or commanded by the Apostle.
Secondly, I Affirm, that as Christ’s Kingdom is not of this World, so the Members of Christ’s Church have not Power in Cases of Difference, arising amongst themselves, touching outward things, to assume Jurisdiction over the Properties, and Worldly Concerns each of other, when not chosen for that Service by the Consent of the Members Differing; and yet I do say, ‘tis the duty of fellow-members, that are at variance, to refer by mutual choice their Cause unto other Brethren. But Yet;
R.B. saith, As a People gathered together by the Lord, unto the same Faith, &c. that we have Power and Authority to decide and remove these things.
Thirdly, I Affirm, That nothing can be a Right and Christian Bond upon Believers, to be Exercised in any practical duty, relating to the things of God, and Matters {Third Part 21} of Conscience, until convinced by the Witness of God in their Consciences of the service thereof.
Fourthly, That the Belief of Certain Principles and Doctrines, (though believed through the force of Truth on the understanding) and Practices depending thereon, are not the very Bond by which the People of the Lord, called Quakers, are become centered into the Fellowship of Christ’s Body, nor yet the Cause that gathered them; but the Spirit is the Bond, and in the best sense such Principles, &c. are but the Fruit of the Bond, and the Cause that gathered the, was Gods Love.
That the Sentences and Judgement of any man or men whatsoever, relating to Matters of Conscience, ought not at this day to be given forth, but by way of Recommendation to every mans conscience in the Sight of God; and that when the Conscience is sensible, that Gods Witness therein doth Answer thereto, then the Conscience is bound and not before. But Yet;
R.B. tells us, That Principles and Doctrines believed, thorough the Force of Truth on the Understanding, and Practices necessarily depending thereon, are the Terms that have drawn us together, and the very Bond by which we became centered into the Body and Fellowship, or are linked to the Body, and the Cause that gathered us; as in his Treatise, Page 48, 49, may appear. And whether in R.B’s. Sense the Centure of a part of Christ’s Body, ought not to become a bond on all the Members, and that in Cases of Conscience too. I refer the Reader to peruse his sixth Section.
Fiftly, I Affirm, that the Qualification of a Member of Christ’s Body, is Sanctification through the Spirit, that where any number of such are assembled together in Christ’s name, though but of the lesser Rank in the Body, there is the Church of Christ; that before such an Assembly, Cases of {Third Part 22} Differences may be brought, which may be besides the Gift or Capacity of such to determin and Judge; and therefore infallible Judgement (which is unalterably seated in the Spirit) in some cases may be wanting to appear through any one Member in such Assemblies, as properly may be called the Church of Christ. But yet; R.B. saith in the Treatise, page 68. That there never will, nor can be wanting in Case of Controversy, that Spirit of God to give Judgement thorow some or other in the Church of Christ, so long as any Assembly can properly, or in any tolerable supposition be so termed.
Sixthly. Since ‘tis commonly reputed, that none but the Papists pretend Tradition to Justify their Actions, wherein the Scripture is silent, and that we have no President in the Scriptures, that the Apostles and Elders, under the Notion of the Church of Christ, did take upon them to determin Controversies, arising amongst the Apostles and Elders in the Church of Christ, touching Cases of Conscience, without the assent of the Differing Parties, who (especially if Equals, and once at unity, and their Cases Matters of Conscience, arising form occasional differing Sense, and Judgement) have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases: Therefore I affirm, if any shall without assent of such Partyes differing, take upon them to be a bond, that the differing Partyes must subject such their Case to their decisive sentence, and accordingly submit, and be subject, though they are not clear in Conscience so to do; such do Justly subject themselves to he censure of being Imposers and Usurpers.
Seventhly, That submission to the positive sentences of others touching matters of conscience (though supposing themselves the Church of Christ) before the conscience is convinc’d by God’s Witness therein, is an abuse to the Profession of Truth, an antient mark of Apostasy, and an infallible token {Third Part 23} that such who so submit have no inward sense, that they are led thereunto by the Spirit of the Lord; but notwithstanding these two last particulars are evidently true, yet whosoever reads what R.B. hath asserted, in page 68. may find, that according to his Lines, and Assertions, this short ensuing sentence may be collected, without the least abuse of his words, viz.
That any ones not submitting to the positive Judgement touching Controversy given by any Assembly, or at least by some or other of them which may in any tolerable supposition be termed the Church of Christ, is disobedience to God, though the persons refusing, pretend they refuse on the account they see it not.
The Innovations and Scripture-Misapplications of R.B. Detected.
I shall begin with the Title Page, wherein R.B. thus saith, So is also the Antient Apostolick Order of the Church of Christ Re-established, and settled on its right Basis and Foundation.
To which I thus say; This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers, or any outward Form and Order, which is, or hath been by any called the Order of the Gospel, I do not understand to be rightly applicable to those amongst the said People, who have retained their first Love to, and Savour of the Truth, and right Understanding of the Principle thereof; not that I would hereby by understood, that its not necessary to be in the Exercise of Outward Order, with respect to that Gospel discipline, which becomes the Church of Christ; but that which I understand not to be rightly applicable unto them, is manifested in what follows.
{Third Part 24} Though the principle of Truth in these latter dayes hath, and may further lead into the Practice of Outward order in Discipline, with relation to the Church of Christ; yet I affirm, that part of that Outward Order in Discipline, wherein divers of the People of the Lord called Quakers have been acted, is such, as that there is not the least Footsteps thereof to be found in the Scriptures, as exhorted to, or as practiced by the Apostles. I could give many Instances hereof, but one shall suffice, viz. The Form of Proceedings in Marriages, wherein the Scriptures are wholly silent, as to the Primitive Christians; and tho the Papists pretend to Tradition, yet the People of the Lord called Quakers, do not. Besides, ‘tis evident by the Scriptures of Truth, that the Apostles were found in the Practice of that, which the People called Quakers, do not only out of Conscience to God forbear, but have had many Contests with others touching the same, as esteeming it (though permitted for a season, by reason of the Weakness of the People) amongst the number of those Outward Ordinances, out of which the Lord hath at this day gathered his People; witness Water-Baptism.
The word (Order) with respect to Outward Government, Establish’t by the Church of Christ over itself, I remember not in the Scriptures of Truth; yet much of late is spoken of the Order of the Gospel, and of establishing the same, and that with respect to Outward Prescriptions and Orders practiced, or endeavoured to be introduced amongst the People of the Lord, called Quakers, and in perticular, R.B. Page 40. speaks of the Truth and Faith we have been, and are in the Lords Hands building up.
To which I say, The Consideration that Christ is the Truth, and the great Power of God; and that an Etablishing in the Faith, cannot Properly be term A building up of Faith, gives me occasion to treat a little touching the words, establish and build up.
{Third Part 25} We know from the testimony of truth in our selves, as well as from the Scriptures of Truth without us, that we may be Instruments in the hands of the Lord, to build up one another in the most Holy Faith, in Christ the Truth, the Power of God: but ‘tis neither agreeable to the Testimony of Truth in us, nor yet the Scriptures of Truth without us, for any to account themselves of Ability to establish God’s Power: for its that by which the World was made. Now the Order of the Gospel is the Power of God, and nothing else (according to the declared sense of our ancient Friends) can properly be called the very Order of the Gospel, than the Fruit of a Tree, can be called the Tree it self; and therefore those who pretend to establish the Order of the Gospel, may as well pretend to establish the Power of God it self. 'Tis true, this Power is of Ability to establish Man in the Faith of God’s Elect; but Man is not of Ability to establish it: those who understand the Nature and Tenours of the two Covenants, may easily discern the Truth hereof.
Under the First Covenant, which was outward, the mind of God was manifested to the People from the Priests Lips, which were to preserve Knowledge; and this Covenant did consists in divers Outward Ordinances, &c. established and impos’d upon the People, until the Time of Reformation. Under the Second Covenant (being the New Covenant or Gospel dispensation) the Mind and Will of God is manifested in his People through the Revelation of his Spirit: according to that of Paul, Rom. 1. 19. That which may be known of God, is manifested in them; Christ also said, John 14. 26. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. The Law under the covenant is written in the heart, Heb. 8. 10, 11. I will write my Law in their Hearts, & they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord; for all {Third Part 26} shall Know me, &c. Here’s not the least ground to encourage for any man under the New Covenant (which was not to be like unto the Old) to pretend, that Gods Spirit doth or will lead any, to establish Outward Orders, relating to matter of Conscience, as the Order of the Gospel: for if that which is to be known of God is manifested in us, then (though it may be needfull to stir up, according as the Lord shall move in his servants the pure Mind in us, that so we may be in the Exercise of what God requires (through the maifestation of himself in us) there is no need to establish any thing without us, to shew it. If the Spirit of Truth is to lead into all truth; those who would be leading us in another way, will prove little better then Thieves and Robbers, which Climb up another way to enter in, than by the door. If the Law be written in the heart, and that no Obedience finds Acceptance with the Lord, but Obedience to his Law, from an inward Impulse and Drawing of his Spirit thereunto in our Selves; there’s no need of establishing Outward Indispensible Rules, which may relate to the Conscience, to walk by; for were it possible so to do, and should yield Obedience on no better ground, then because ‘tis so establish’t by such a Man, or Assembly of Men; this sort of Obedience would find no more acceptance with the Lord, than the offering of Swines flesh (or the Halt and Blind for a Sacrifice) under the First Covenant did. For though many may be so Weak, as not to know the difference between the two Covenants in some respects; yet there are Few of the Lord’s People called Quakers, but have this undoubted Truth sealed in their hearts, That none of their Outward Practices, under the Exercise of Christ’s Government, find’s acceptance with the Lord, but as they have an Evidence in their Consciences, that therein they Answer the measure of Truth in themselves.
Paul writing to the Collossians, thus saith, As ye have received Christ Jesus the Lord, so walk in him, Rooted and built up in him, established in the Faith, Col. 2. 6, 7. And then the very next {Third Part 27} verse saith, beware lest any man spoil you, through the Traditions of men, according to the Rudiments of the World, and not after Christ. If the following outward Decrees, Precepts Sentences, Decisive Judgement, or Traditions of any sort of the Church, had been in Pauls' Eye, a real and certain Indication, of being Establish’t in the Faith, or rooted in Christ, or that ‘twas the Practice of the Church to be Establishing Outward Indispensible Orders, relating to the Consciences of Believers, I leave it to the Judicious reader to savour, whether Paul, would have so immediately, and as it were in one breath, caution’d them to beware, of being spoyled through the Traditions of Men, &c. without a further Caution to take heed, lest they should account the Commands, Sentences, Decrees, or Traditions of the Church such. These things considered, and compared with the Measure of Light in our selves, I am satisfyed 'tis not agreeable to Truth, for any Man or Assembly of Men, to atempt an outward Indispensible Establishment of Outward Orders, Rules, and Decrees, relating to Matters of Consciences under the New Covenant, as the Orders, Rules, and Decrees of the Church of Christ.
Moreover, if Christ did stand in need of Assistance to Establish his Government, how it it possible that Man, whose dayes are but as a span long, should be capable to Establish that Government, of whose increase there shall be no end; but so it is, that he doth not stand in need thereof; For the Son that is given, shall Order his Government, and Establish it with Judgement and with Justice even from henceforth and forever: read Isa. 9. 6, 7. Besides, if we do but consider, where and after what manner the second appearance of Christ hath been, and yet is to be expected and waited for; those who know the Truth as preach’t, received, and believed amongst the People of the Lord called Quakers in the Beginning, do know, That his Second Appearance hath been, and yet is to be expected, and waited for in the hearts of the Sons and Daughters of Men, and the manner of his appearance hath been and is by his Spirit in us, {Third Part 28} this hath often been testifyed, and that in opposition to those, who have been looking for his Second Coming in some Outward Bodily Appearance, to reign as Lord and King.
I now appeal to Gods Witness in all Consciences, Whether the Outward Establishment of Outward Government, under the notion of Christ’s Government, doth not seem to square more with the Principles of such, who look for his Second Coming in some Outwardly Bodily Appearance, than with the Principles of those, who conclude his Second Coming to be by his Spiritual Appearance in the heart? and whether it be not inconsistent with Right Reason and Truth, to conclude, that Christ Jesus the Lord, will Establish his Government otherwise than by his Spirit, and in the heart, where his Appearance hath been, and is to be expected and waited for?
And since it is undoubtedly so, that of the increase of Christ’s Government there shall be no End: I cannot understand to what End any Man should concern himself to consider, how far it may extend; yet R.B. hath so done: Witness his 37 Page where he thus saith, It is next to be considered, in what cases, and how far it may extend. To which I Cannot but thus reply.
Those who are not Puft up with Spiritual Pride, or Zeal without Knowledge, may easily discern from such kind of language, a Spirit that would Limit the Holy One of Isreal, by putting Bounds unto that Government of whose increase there shall be no end; and though I speak of Man’s inability to Establish Christ’s Government; yet I would not be understood as one accusing the aforesaid Author or any else, to assert Man’s Ability so to do. For I know not any Men that will pretend themselves in that Case, other than Instruments in God’s Hands. But yet this is to be Observed, that since there is no Ground to believe, that God everwill make use of Man, under the New Covenant to Establish outward indespensible Orders, Rules or Decrees, to be as a measuring-line, whereby those who are under Christ’s Government shall be known; therefore ‘tis reasonable to conclude, That the {Third Part 29} endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man.
And notwithstanding he hath considered how far it extends, yet I find not that he hath made any mention of the Business, or at least a part of the business of one considerable Meeting, which is a part of that Government, or Order which he pretends to discribe; and that is, a Meeting held every second day of the week, wherein writings treating of Divine Matters, and which are intended by the authors for publick view, are first viewed in Order to an approbation of the contrary; 1at which meeting his Treatise was past, which gives occasion to treat a little of that Meeting, since those of that Meeting are as well concerned in the said Treatise, as he that writ it.
The Scriptures of Truth, as far as I Remember, are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians; and therefore I do not understand that there can be any real Ground or tolerable pretence, that this is a part of the antient Apostolic Order of the Church of Christ. We find the Apostle, Acts 3. directed, to chuse seven men full of the Holy Ghost, to take Care, that the Widdows should not be neglected in the daily Ministration. If the Holy Ghost in the Apostles days, directed to chuse a certain, select well qualifyed Number of men, for such a service (as doubtless it did) its against right reason to suppose, that the Apostles would in their day, have left the consideration of such weighty matters, as Treatises, of things relating to the Kingdom of God, and the salvation of a kind, to the Approbation of an uncertain unselected Assembly; for such I call that Meeting, wherein many of the Writings of the People of the Lord called Quakers, (intended for publick view) are approved, or disapproved: for that service; but any Persons who have Publick Testimonies for the truth, though but by way of Exhortation, and are owned as Friends of Truth, and come where that {Third Part 30} Meeting is appointed, are the Persons by whom such Writings (whether given forth by a Paul a Father, or a Timothy a Son) as are for publick service, are approved, or disapproved. I now appeal to the impartial understanding Reader, whether according to this form of Government, one thing is in the place of Paul a father (who according to the aforesaid Author, hath right to rule over and command) may not have the testimony which he hath through the motion of Gods Spirit to publish unto the World for God, be over-ruled by Timothy a Son (when, according to the aforesaid Author, he ought to be ruled by Paul the Father) nay, perhaps by one that is of much lesser rank in the Body; if so be he hath a word of Exhoration on the behalf of Gods Truth, & is usually exercised therein in publick? But suppose no such Obstruction hath or may appear, yet I query, Whether it looks like a part of Christ’s Government, for Timothy the Son, to be admitted as a Judge over the Writings of Paul, who as a Father begot him unto the Truth?
Paul, 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit, mentioning several of them, viz. The Word of Wisdom, the Word of Knowledge, Faith, Gifts of healing, Working of Miracles, Prophesy, Discerning of Spirits, divers kinds of Tongues, Interpretations of Tongues; and then at length saith, God hath set some in the Church. First, Apostles; secondarily Prophets; thirdly teachers; and after that, Miracles, &c. and then saith, are all Prophets, are all Apostles, are all Teachers, &c. And again, Rom. 14. 6, 7, 8. He thus saith, having then Gifts different, according to the Grace that’s given to us, whether Prophecy, let us Prophesy, according to the Proportion of Faith; or ministry, let us wait on our Ministry; or he that teacheth, on teaching; or he that exhorteth, on Exhortation.
From all which ‘tis evident, that God hath given diversities of Gifts; and that those Members, who may be skillful through the Grace of God to Exercise one Gift, may be {Third Part 31} unskilfull to exercise another: and so every one ought to wait on their own Gift, that therein they may be exercised; and that also not beyond, but according to the Proportion of Faith: for doubtless the Apostle was sensible, there was a proneness in some, to run beyond their Gift; and therefore he saith, according to the Proportion of Faith.
Now should any number of Persons, amongst whom there should be only such, whose Gifts are either to Prophesy, Teach, or Exhort; but not to discern Spirits, sit together, and take upon them to consider, whether that which is given forth for publick Service by any Brother, seriously declaring that God moved thereunto, ought to come to publick View, and be found hindring the coming forth of the same, when nothing unsound appears; they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God: Nay, if peradventure there should be some amongst them, whose Gifts are to discern Spirits, and so accordingly gives their approbation, or disapprobation; it becomes not others, not gifted therein, to concern themselves; because their Duty is (if Paul’s Counsel be good) to wait on their own Gift; and though such may declare, they have Unity therewith in the Life; Yet that may be only the Fruit of their Lips, or of a hasty Spirit, that may have Zeal without Knowledge, when the matter wherewith they declare themselves at Unity, is without the Compass of their Gift, Knowledge, or Capacity to Judge of. But yet, I would not be understood, that it is unnecessary for the Members of the Church of Christ to take care, that nothing Scandalous to the Truth come forth in Publick, under the name of any who make profession thereof: and were it so, that I had ought upon me on Truths behalf, to bring to publick View, I should be glad of the Opportunity to lay it before such Brethren, with whom the Word of Wisdom, Knowledge, and Discerning of Spirits dwelt: yet am preswaded the Lord would preserve me from suffering the Counsel of any to lead me, contrary to what I {Third Part 31} believed the Lord moved; unless through the Word of Wisdom and Knowledge they could convince me of Errour, and so come to see it my place to forbear. And this I Account agreeable to the Truth, which preferrs Obedience to our own Measures of Grace, before Obedience to the Measures of others; and to wait on our own Gifts, and not the Gifts of others; even as I account it contrary to Truth, and as a Branch springing from that Spirit which would limit the Holy One of Israel, to subject the Approbation of Coming, or not Coming of all Writings whatsoever given forth on a Religious Account to publick View, unto the Judgement of any, unless such as are perfectly skilful in all Spiritual Gifts, Mysteries, and Knowledge, relating to the Matters appertaining to Gods Kingdom, and the Salvation of Mankind. Had this uncertain unselected Assembly spoken of, been such, at the time when R.B’s small Treatise was approved, doubtless it would never have past, as that whereby Truth would be promoted through a Belief of all the Matters which therein he asserts for Truth.
Moreover, when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a perticular person, but of that Assembly also; & not only so, but peradventure may be reflected (though unworthily) on the whole Body of the People called Quakers, on a common presumption, that have past the Test of that Meeting the whole Church approves thereof; I am even ready to query, Whether it were not better to let every Man stand, or fall to his own Master in this respect, unless some better Expedient might be found, than such an one, as hath admitted of such Erroneous Assertions as (to the dishonour of Truth) are contained in R.B’s Treatise; And if any on should object and say, What, wouldst not thou submit to the Sentence of such Apostles, with whom the Word of Wisdom, and Knowledge dwelt? Yes verily, I should, and ought so to do, if my Faith were such, as certainly to believe, they are such Apostles to me, but not before; read 2 Cor. 10. 13, 14, 15, 16.
{Third Part 33} From all which I do according to Truth thus conclude, That it is groundlessly asserted by R. B. (in the Sense I take his Lines of import) viz. with respect to Outward Orders) that the ancient Apostolick Order of the Church of Christ, is Re-established amongst the People of God called Quakers: Yet I do testify, that the Government of Christ ought to be exercised in, and over his Church; and that though the Order of his Government is not so described, as that by any Outward Rules, Written Prescription (as a sufficient Means) Man may exactly walk therein; Yet I am perswaded, that there are many of Gods People amongst those who in Derision are called Quakers, that have been so Obedient unto that Grace, which hath been given them according to the Gift of Christ, as that it may be truly said of them, That they are Established in the Faith of Gods Elect, and that they are in Subjection, according to their Measures, to the Government of Christ, which by the Authority of his own Power, and Spirit, he hath Establish’d in their Inward parts; so that through that Obedience which is of Faith (other Obedience availing not) they are exercising themselves according to the Leadings of Christ’s Light, and in Subjection unto the Laws appertaining unto his Government, which are not written in Tables of Stone, but in the heart according to the Tenour of the New-Convenant, Heb. 8. 9, 10, 11. And that those who are Invested with Power from on high, may be Instruments in God Hand, according to the Dispensation thereof given them of God, to stir up the Pure Mind in others, sometimes by way of Admonitions, Exhortation and sound Doctrine, and sometimes, by Charge or Command, according as the Spirit of the Lord moves, and operates; and yet every one of these Operatons, according to the Dispendation of God, is only to stir up the pure Mind, that so through a sensible Closing with the Light, God’s Witness in the Conscience may be raised in Dominion; for that ‘'tis according to Truth to affirm, that the Admonition, {Third Part 34} Doctrine, and Exhortation, Charge, or Command of any whatsoever, cannot be rightly received, and imbraced, otherwise than according to the Leadings of Christs Light, that so, it may appear that the Exellency of that Power is of God, and not of Men: 2 Cor. 4. 5, 6, 7, 8.
That the Holy Scriptures give not the least Testimony, that the Apostles, nor any Persons under the Notion of the Church of Christ, endeavoured to Establish any Outward Orders, and then term them the Order of the Gospel, the Power of God: much less so to Establish any Outward Forms or Form of Discipline in the Church, as that not only a Deviation therefrom, but a not Imbracing those Outward Forms or Orders by such believers, who were never in the Practice thereof, should be a Token, that they were departed from the Faith; but their Labours were, to Establish the Churches in the Faith, and in the Power (rather then to build up Forms, or Orders) having them so Established, to be in the Practice of that Form, which the Power either had, or should lead them into: and therefore the Apostle might well say, Be ye not unwise, but understand what the Will of the Lord is, (he doth not say what the Will of the Church is, but what the Will of the Lord is) submitting your selves one to another in the Fear of God. According to which Submission, I appeal to Gods Witness, Whether it may not become as well the Duty of the Brethren to submit to one or two, as one or two to submit to the Brethren? and whether these kinds of Submission have not been practiced amongst the People of he Lord called Quakers in these latter Days? And though I say, as aforesaid (not the Church, but what the Will of the Lord is) yet hereby I would not be understood to render Christ and his Church divided: but rather to shew, that his WIll, who cannot Err, is a surer Foundation to Build upon, than the Wills of those, who if they depart from Christ their Rock, may Err. R.B. in his sixth Section, treating how far this Government extends, Page 39. thus saith, “This Order {Third Part 35} reacheth the composing differences as to outward things.” And further saith, “We do boldly aver, as a People gathered together by the Lord unto the same Faith, &c. that we have Power, and Authority to decide and remove these things amongst our selves.”
On which I thus observe, If Difference happen between two Brethren, and not through the least intention to wrong each other, then the Power of Truth in themselves will contain such to choose Faithful Brethren, skil’d in the Matters wherein they differ, to decide the same, and accordingly to submit, and all this of a willing and ready Mind, through the Power of Truth in themselves, and not through constraint of others: and so in this case, here’s no need for any to come to their Brethren, and say, We do Boldly aver, we have Power and Authority to decide, &c.
But suppose this ensuing case should happen, viz, That two Brethren are a Variance, touching their Properties and Outward Concerns, relating to Meum and Tuum (as R.B’s. terms are) and one of them is so departed from Truth in himself, as that he will not of a ready Mind submit his Cause to the hearing of Persons to be chosen by themselves indifferently: but being Contentious, will either go to Law, or else so abound in his own sense as nothing shall serve, but to be Judge in his own cause. If we now enquire, what Christ the Truth doth in general direct, and wherein this Case may be comprehended, which is so great and offence to the other Brother (whom Truth constrains to submit his Cause to the Hearing and Judgement of persons indifferently chosen, and that of a willing and ready mind) we shall find he thus saith, Mat. 18. 15, 16, 17. If thy brother shall Trepasse against thee, go tell him his fault between thee and him alone; but if he will not hear thee, then take with thee one or two more; if he shall neglect to hear them, tell it unto the Church; if he hear not the Church, let him be unto thee as an heathen man. Christ’s words do not here import, that the Church hath power over any man’s Worldly Property, or Outward Concerns; it only saith, If he neglect to hear the {Third Part 36} Church, let him be unto thee as an Heathen Man. And when a Brother is, through the declaration of the Church, become so to the other Brother, against whom he hath trespassed, then the Offended Brother may Justly seek his Remedy, (if the Offence and Trespass be touching Outward Concerns) according to the Just Lawes of men, relating to Property.
But perhaps some may Object thus. This relates not to Outward Affaires, but to Offences that are of a Spiritual Nature.
In Answer it may be said, As to that, the Scripture is wholly silent, and therefore every Case wherein one Brother may trespass against another, may according to Right Reason be comprehended in it; and since the Case is stated between two Brethren, and that on an orderly proceeding, and admonition of the Church, the sentence for not hearing the Church is Let him be unto thee as an Heathen Man; to me it seemes to import, that the Trespass intended, was such an one, as in a particular manner is against one Brother more then another: and so as probable to be about their outward concerns, as any thing else.
Besides, if we do but consider, that if a Brother be so much departed from the Truth, as after Admonition by the Church not to Joyn with his brother, with whom he is at Variance in the choice of one or more to decide the matter, ‘tis a certain Token that he is out of that, which was the bond, by which he became center’d into the Heavenly Fellowship of Christ’s Body, the Church; And so then, if it really were so, that any Assembly under the Notion of the Church of Christ should assume to themselves Power and Authority to decide, in Cases relating to Property; yet in this and the like Case there can be no tolerable Pretence to exercise a Jurisdiction because 'tis in relation to one that hath cut himself off from being a member, by departing form the bond by which he was center’d into the Heavenly Fellowship of Christ’s Body.
{Third Part 37} These two Cases duely weighed and considered, seem to me to be comprehensive of all Cases of Difference touching Outward Concerns, that may happen amongst the members of the Church of Christ.
By the First it plainly appears, there is no need for any to say, We boldly aver, we have Power and Authority to decide, since in all such Cases there is no use of any such Authority, when the Power of Truth manifested in themselves, hath been a Bond upon them to submit to the things that’s Just.
And by the Second, it appears, that if any shall assume such a Jurisdiction, yet all such Cases are without the Cognisance thereof; because ‘tis in the Case of one that hath cut himself off from being a Member (of which sort R.B. saith, Page 33 “We are not so foolish, as to concern our selves with those, who are not of us as Fellow-members”) and therefore I affirm, That, as in other things, he hath deviated from the Line of Truth, so also in this, if his Meaning be according to his Words, to me plainly imports, viz. That the Members of the Church of Christ have Power, and Authority to decide, and remove Matters relating to Outward Things amongst themselves, though the consent of the Parties differing be not had.
As property by the Law of Nature, and according to Right Reason, cannot be disposed without the assent of such, in whom the Property is Vested, according to the saying of Peter2 to Ananias, Whilst it remained, appertain’d it not unto thee? and after is was sold, was it not in thy own Power? So Differences arising touching Property, and outward things, resting to Meum and Tuum; are of right by such outward Just Laws decideable, as are according to such Fundamental Constitutions, which were originally agree upon, and assented to by the People, or their Representatives: And therefore such Lawes have of right, Power to Compel Obedience, or Imprison, especially, when the Laws, under such Governments, become {Third Part 38} (so far as any thing outward can be) Protections to the Subjects and their Properties.
But neither the Scriptures without us, nor the Light within us, do evidence, that under the Spiritual Government of Christ, there is need to Establish Orders or Laws touching worldly Property, or for the Members of Christ to assume Jurisdiction therein, without assent of the Parties differing. For, since his Kingdom is not of this World, Is it not against the nature of his Government, to exercise by Constraint, a Jurisdiction in Matters relating to his World?
Besides, ‘tis agreeable to Truth, to affirm, That nothing outward can Constrain the Subjects under Christ’s Government to obey the Laws thereof, since the only proper place, where his Government is to be exalted, in is the Heart (the place where his Second Appearance to reign as Lord and King is, and shall be) and that Means whereby, under his Government, Acceptable Obedience comes to be yielded, is by his Spirit. If then nothing Outward can be of force to Constrain Acceptable Obedience, how can it be agreeable to Truth and Right Reason, for the true Church of Christ it self (muchless any Assembly term’d so and that on tolerable Supposition only, of which more anon) to assume a Jurisdiction in Cases relating to Property, without the Consent of the Parties concerned, when they have no suitable Power to Compel Obedience, nor yet to inflict any Corporeal Pubishment, or Restraint for the Non-performance of their Sentences?
And though the Prophet said, which R.B. quotes; I will restore thy Judges as at the first, and thy Counsellors as at the beginning; Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters, without the Consent of the Parties concerned, muchless any Assemblies so termed, and that only on tolerable Supposition. For should the aforesaid Author by the words Judges as at the first, and Counsellors as at the beginning, conclude the Prophecy related to such Judges, as were chosen of Men over certain {Third Part 39} Numbers of the Children of Israel, who Judged the People at all Season, but brought the hard Causes to Moses, Exod. 18. 25, 26. Yet this gives not the least Warrant for uncertain unselected Assemblies, to assume such a Jurisdiction; but to exclude it wholly: we find Christ himself gives no Countenance to such a Sense, with relation to Outward Matters, Luk. 12. 13, 14. where ‘tis thus said. And one of the company said, Master, bid my Brother divide the Inheritance with me; and what said Christ in this Case? He thus said. Vers. 14, Man, who made me a Judge, or Divider over you? And therefore I conclude, there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ, to assume such an Authority.
R.B. also quotes Pauls words, 1 Cor. 6. Dare any of you, have a Matter against another, go to Law before the Unjust, and not before the Saints? This proves not the Lawfulness of assuming such a Jurisdiction, as aforesaid; it only shews, that ‘tis Christian-like, that Difference arising between Brother and Brother, should be brought before the Saints to judge, but doth not encourage any, not chosen, as aforesaid, to assume Authority to Judge.
There is a vast difference between an assuming a Jurisdiction without a Lawful Authority, as to Outward Things and relating to meum and tuum, and a rightful consent and Election to Judge.
The First, proceeds altogether from a Spirit of Usurpation, and Imposition; and is Intolerable.
The Second, is tolerable, and must proceed either form Assent of the Parties differing, or a Power that hath rightful Disposition over the worldly Property of those concerned; which being outward, I question how any Persons, who are neither invested with Outward Power, nor chosen for the Service by the Parties concerned, can at this Day reasonably claim jurisdiction therein. And therefore I do conclude, that R. B. (according to that Understanding I have of his lines) {Third Part 40} hath opened a wide Gap (should his Judgement take place) for an intolerable In-road to be made on the Properties of People, even as elsewhere in his treatise he hath done upon the Consciences, as in this ensuing Discourse is plainly manifested; for when I seriously consider how in his 68. page he affirms, “That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgement, through some or other in the Church of Christ, so long as any Assembly can properly, or in any tolerable Supposition, be so termed:” and that he would not be contented with these words (properly so termed) but must also add these words (any tolerable Supposition) and that with disjunctive [or] I cannot but suppose (since I know he well understands that the Propriety of Sentences, and Significance of words) that his words do declare the Intent of his Mind, and are not the slip of his Tongue or Pen: But how unreasonable it is that Matters of Worldly Property, and things relating to Conscience, should be decided by such Assemblies, without an Election for the Service by Parties differing; I shall leave it to the Judicious, Impartial Reader to savour; having elsewhere in this following Treatise, plainly evidenced, that there may be such Assemblies, and yet not owned by the Lord for the Church of Christ, and so may be remote from giving Righteous Judgement; though R.B. saith, Gods Spirit will never be wanting in such Assemblies.
An whereas some may be so charitable as to conclude, R.B. intends not by his words, that any should affirm Authority to decide Differences relating to Outward Things, without consent of the Parties concerned; to such I say, He hath left no room for a reasonable man so to think, because he hath written several Pages to prove his Assertion, which in that case is all unnecessary; for who can be so Ignorant as not to know, that Persons chosen by the Parties, have of Right Power to decide? but if any should, I know that R.B. is none of them: my Acquaintance with him tells {Third Part 41} me not only so, but also that he is a man of better reason than to have written so many Lines on the Subject, without telling the Reader so, if that had been his meaning. Besides, if the Assent of Parties was intended and that the Order of this Government reach’d not to this Case without such assent, it naturally follows, that the Power and Authority pretended to in this Case, is not at all.
And now, that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things, I have this Testimony on the behalf of Truth to give on this Occasion viz. That as on the one hand I do conclude, ‘tis contrary to the Truth for any number of Men, under the Notion of the Church of Christ, to assume a Jurisdiction over their Brethrens Properties, and Worldly Concerns, when not chosen by consent of such over whose outward Concerns they assume Power to Judge; so on the other hand, if Differences arise between Brother and Brother, I do conclude, that going to Law before Unbelievers is an Indication, that one or both are departed from the Truth; and that it is the Duty of Such, who are at Variance, to request such Brethren as are Skil’d in the Matters touching which they differ, to hear and determine the Cause, and then of a willing and ready Mind (and not as by Constraint) to submit unto such Determination; and that it ought to be as an Incombent Duty on the Members of Christs Church to be watching over one another, so as that by wholsom Counsel, Admonition, and Sound Doctrine, all variance, Strife, Emulation, Rents and Divisions, both in relation to Temporal, as well as Spiritual Matters, may as much as in them lies be kept out from amongst the Members of Christs Body.
R.B. asserts, Page the 11. “That the Ground of Schismes, Divisions, or Rents in the Body is, when any Member assumes another Place than is allotted it, or being gone from the Life, lets in the Eye that watches for Evil.
This position is Truth, and rightly Stated; but yet {Third Part 42} notwithstanding, I cannot but Testify, that if any Member of Christs Body doth recommend that Administration or Operation, wherein by Gods Spirit he is Exercised, unto his Brethren, and shall Judge all such Dark Spirits, and out of the Unity of the Body, who on such a Recommendation become not Exercised as he is, or doth not immediately close with his Experience and Operation, though otherwise Faithful to the Measure of Grace recieved, such an one so Judging, may justly be Judged of the Lord, as a Person not only assuming another Place in the Body than is alotted him, but also as endeavouring to draw others into the like Snare: for that it is as probable that a true Member of Christs Body may be as remote from having Experience of his Brothers Operation, as the Ear of the natural Body may be from discerning what the natural Eye doth see; and yet the Ear, according to that of Paul, 1 Cor. 12. 16. may as truly be accounted a Member of the Body as the Eye.
‘Twas an exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us, Though thou grow but slow, yet grow sure. This sure growing was Obedience after Convincement, or Obedience to the Measure of Grace received. All Performances before, with respect to Worship or Services for God, were accounted but Will-worships, or Will-services: and therefore many, whose Faces were Sion-ward, did rightly testify on this wise, I must stay until I be Convinced; and since, I see not this to be wrong, I dare not be in the Practice of another thing contrary thereto, lest I become a Will-worshipper: And yet this kind of language is (according to my Understanding) too reflectingly spoken of by the afore-said Author, witness his 13_th_. Page.
This puts me in mind to signify what the Apostle Paul said, 1 Cor. 12. 3. no man can say, Jesus is Lord, but by the Holy Ghost. ‘Tis the Fame of Truth that Jesus (as in himself) is Lord; and so we know a wicked man (not acted by the Spirit) may say these words, Jesus is the Lord; Yet none can {Third Part 43} in Truth say, Jesus is Lord in them, but by the Holy Ghost: from whence I observe, That no Testimony, though ever so true in it self, can become the Testimony of Truth in any, further than through certain Conviction its known to be so: even as Jesus cannot in Truth be called Lord by us, until by his Spirit we are convinced, and experimentally know that he is Lord in us, And therefore I cannot but say, 'tis savoury Language to say, I MUST STAY UNTIL CONVINCED; though R.B. (as his lines to me import) accounts such Language to be a Reasoning Truth from ones self, through the deceitfullness of the Serpent, querying, How did they (meaning the primitive Labourers amongst the People of the Lord, called, Quakers) knock down this manner of Reasoning? But doubtless herein he hath abused both himself and the Truth; not so much for that he knowes no other, than by report, whereof he treats, as to this matter; if his meaning be, That the primitive Labourers in the Gospel, at the beginning of the Day (which in these latter Ages hath dawn’d amongst us) did condemn such kind of Language ; but for that many of those who yet remain witnesses of the first gathering, remember no such thing. Those who at that day say, We were taught to follow the Light in our Consciences, and not the Orders of Men; and that we will not have Man to rule over us; utter Language becoming Christians, notwithstanding R.B’s. Reflection on such kind of Language, as this also in his seventeenth Page. For Christ in this day as well as in that day, wherein Truth was first publish’t amongst us, is become our only Teacher and Lawgiver, by the inshining of his Light in our consciences and therefore his reflection seemes unsavoury: But that which to me renders it the more Unsavoury is this, when I consider the whole scope of his Treatise, 'tis to be doubted, 'tis used, so far as in him lyes, with respect to the Advancement of some Outward Government by Man, or Men; else what’s the Meaning that the aforesaid Author hath made such a dilligent search amongst the Apostles Writings {Third Part 44} after the words [Order, Rule, Command, Govern, Government, Traditions, and such like] and whether he doth not apply them to the Authority of any assembly, which in any tolerable suposition may be term’d the Church of Christ, let the impartial Reader dilligently persue his Treatise, and the Judge; for so its plainly discovered (as to me appears) by every impartial Eye, that shal seriously observe the scope of his Treatise; and therefore I do conclude, that his Reflection on such sound and savoury Language denotes a wrong Spirit, and not the Spirit which appear’d amongst those antient Labourers who were Instruments in Gods Hands to gather many, and who in the Approbation of such Language were accounted Honourable.
This puts me in mind to inform the Reader, that R.B. in his third Section quotes divers Testimonies in the Scripture where these’ sentences are, viz,
Know them that are over you; hold the Traditions ye have been taught. Though I should boast somewhat more of our Authority; and we have confidence that ye will do things which we command: now we command you Brethren, &c.
(and then the aforesaid Author comments thereon)
what is more positive then this? And the Apostle was not here an Imposer. And further, If any obey not our word, remember them which have the rule over you, and submit yourselves. These filthy Dreamers despise Dominion.
And then thus saith,
There can nothing be more plain from these Testimonies, than that some did appoint and ordain certain things; that lay an Obligation in point of duty on others3 to obey. That this was no Incroachment nor Imposition on their Christian-Liberty, nor any ways Contradictory to their being inwardly led by the Spirit of God in their Hearts: And lastly, that such as are in the true Feeling and Sense, will find it their places to Obey, and be one with the Church of Christ in such like Cases; and {Third Part 45} that it’s such as have lost their Sense, and Feeling of the Life of the Body, that Dissent and are Disobedient, under the false Pretence of Liberty. Thirdly, I judge there will need no great Argument to prove the People of God may, and do well to Exercise the like Government upon the very like Occasion.
Thus much may be collected out of R.B’s 26, 27, and 28. Pages. Moreover in Pages 23. 24. 25. He quotes these Scriptures sayings, viz,
In Christ Jesus I have begotten you, through the Gospel; wherefore I beseech you, be followers of me: As absent in Body, but present in Spirit, have Judged already, &c.
From all which I shall observe (saith the aforesaid author)
that it seems it was Judged no Inconsistency nor contradiction , to be Followers of the Grace in our selves, and also to be Followers of the Apostle Paul, and his waies; because his Waies and Example was no other than the Spirit of God in themselves would have led them if they had been obedient; and therefore he found it needfull to charge them Positively, to follow him, without adding this Reason.
Next, the great Argument the Apostle useth to persuade them hereunto, upon which he mainly insists, because he had begotten them into the Truth. Ye have not many Fathers; for in Christ Jesus I have begotten you, through the Gospel; wherefore I beseech you, be ye followers of me. So he makes that as the cause &c. We see then that the Lord hath, and doth give such, whom he hath sent forth to gather a People unto himself, a certain authority in the Power over them, and to bring them back to their Duty, when they stray at any time, and to appoint, yea and command such things as are needful for Peace, Order, and Unity sake; and that there lies an Obligation on such as are so gathered to Reverence, Honour, yea, and Obey such as are set over them in the Lord.
Thus far the aforesaid Author. From all which I Observe.
[Third Part 46} First, That here is nothing spoken in these Scriptures, of the Commands of the Church; and that if God hath at any time moved an Apostle on some Occasion to write unto a Peculiar Church (and that perhaps with relations to perticular Members only) by way of Command; yet this, according to right reason, is no Ground for any Assembly of Persons, under the Notion of the Church of Christ, to give forth positive Commands, in expectation that all the Members of Christs Church must obey the same, whether they have a sense thereof from the Measure of Truth in themselves or no.
Secondly, R.B. quoting this Scripture of the Apostle Paul, viz. In Christ Jesus I have begotten you, through the Gospel; concludes, that Paul did mainly insist upon his begetting them into the Truth, as an Argument to persuade them to obey his positive Charge to follow him; by this then, those who have begotten any to the Truth, are the fittest to rule over such whom they have begotten.
If this be worthy Observation at this Day, I then may well query, Whether those who would Rule over such whom they have not gathered, are not Intruders, and Busy-Bodies, keeping with that which concerns others more than themselves?
Moreover, I query, Whether any of these fore-going Scriptures give the least Conntenance for the whole Assemblies to Minister by their Writings, that which may be Matter of Faith, and relative to the Conscience, and to be a Bond thereon, before their Understanding is illuminated; especially when what they do Minister first springs from the Gift either but of one, or at most but a very few of them? For since every man ought to Minister according as he hath received the Gift; and that, if any speak, they ought to speak as the Oracles of God; and that if any Minister it ought to be done of the ability which God giveth, according to that of Peter, 1 Pet. 4. 10, 11. I cannot but again query, Whether the endeavouring to obtain a Multitude of Hands to confirm and approve that which is given forth by one, or at least a very few, may not become a Temptation to many to {Third Part 47} run beyond their own Lines; and when they have so done, instead of writing on their own Gift, make it their Business to stand by what they have done, though it may prove no better (in the best sence) than a standing by the Gifts of others, out of, and in the neglect of their own Gifts? And so such may become but little honour to the Brother, who Ministered in his own Gift, as the Oracle of God: and not only so, but little credit to the Truth, if such by keeping in things without their Line, bring forth Confusion and Disorder: For want can be the Offspring of such, who labour and travel in the things they understand not, but the Brats of Babylon?
Besides, those who are of such forwardly spirits, as to pin their faiths on other Mens Sleeves, and say Amen, to what other Men say, before they have an Understanding opened to see the same, may oft times approve (notwithstanding this usual saying, Can the Brethren Err?) of such things which are not ministered as the Oracles of God, though pretended so to be: and if any whose Understandings God hath opened to discern this kind of weakness in such (who (boasting in other Mens Lines, of things made ready to their Hands) in very deed task too much upon them) do out of true Love endeavour to convince them, that so they might wait in their own Gifts. There are some ready to bring forth what befell Corah, Dathan, and Abiram, because they said to Moses, and Aaron, Ye take too much upon you; and what befel Miriam, because she said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? and make such a use of these Scriptures as that they give occasion of Jealousy to some to conclude, That there are some do believe, that God hath raised up some Outward Person to be amongst the Children of Light at this Day like unto Moses, and as he was in that Day amongst the Children of Israel.
Amongst the Children of Light in these our latter Dayes, I never understood of any deserving and higher Title, than an elder, or Ministering Friend; But if such mean, That God hath {Third Part 48} raised up any Outward Man or Men, from whose Lips Gods People must at this day receive the Law of Christ, and Record it in Books for Generations to come, as his Law: I know there are many of the Children of Light, who retain their First Love and integrity for the Truth to this day, and Honour enough in their hearts for every Brother, both Younger and Elder, that keep faithful in this Place, and in very deed take not too much upon them, can receive no such Testimony; not only because they know it to be against the Nature of the Second Covenant, to expect such an appearance; but also, because they believe that Christ is that Prophet, whom the Lord promised, He would raise up like unto Moses, whom we are to hear in all things; and that his appearance is, and will be in the heart, where his Voice, as a Law-giver, is to be heard, and accordingly to be obeyed.
Thirdly, Though I pretend not to know the Occasions whereon the Apostle writ, further than the Scripture manifests, yet I do know, how Truth was preached in the beginning amongst those who (through the Power thereof being gathered) were called Quakers, and that many would have undoubtedly fallen, both on the right hand and on the left, should the antient Labourers, after they had been Instruments in the Lords hands to gather Thousands unto the Truth, have thus said:
We are your Fathers, who in Christ Jesus have begotten you through the Gospel; and we have on that foot a certain Authority in the Power over you, and to command such things as are needful for Order and Unities sake; and that there lyes an Obligation on you to Reverence, Honour, and Obey us: And though you are our Witnesses that we have often Declared, that our Commission from God was, to turn People from Darkness to Light, and from the Power of Satan to God, that so they might all come to be Ordered and Governed by the Appearance of that Power in themselves; Yet we did not mean, but that when we had gathered any unto the Truth, we should be those, who ought to have the Rule over {Third Part 49} them; and that such should observe our Traditions, or follow us, without giving them a Reason why: And though they might in truth be submitting themselves one unto another in the Lord, according to the Apostles Counsel, yet all of them must submit to us, and Reverence, Honour and Obey us, and not think it any Contradictions to the being led by the Measure of Gods Grace in themselves.
Should our antient Brethren, Labourers in the Gospel, have thus said, I do not see that therein they would render themselves of another mind, than R.B. is of, if his Lines may be lookt upon as the product of his Mind: but should they have so done, doubtless, as I have said before, many would have fallen, and Jealousies have enter’d the breast of Thousands, That though these our traveling Brethren, exalted the Spirit of God in man, as the only sufficient Rule for man; and declared, that the Scriptures were not a sufficient Rule to man; yet instead of leaving us to that Rule, which they have declared to be sufficient, they strain that which they have declared not sufficient, to make it as much as in them lyes, a Rule for them to Rule over their Brethren.
R.B. in his first Section, which treats of the Ground and Cause of the Controversy, speaks, Page 15. “of a sort of Persons that would needs be Innovators, and given to change and introducing New Doctrines and Practices; not only differing, but contrary to what was delivered in the Beginning: and Page 17. speaks of such, ”who with swelling words talks of, and Preach’d up a higher Dispensation.
To which I say, This language leaves the Reader still Ignorant of what sort of Persons they are he hints at; for that he tells not his Reader what was delivered in the Beginning and what is introduced contrary thereunto; neither do I know how he well could, unless by report from others, since his Age would not admit has as sufficient and sensible Witness thereof; I shall therefore take the pains to do it for him.
The Doctrines delivered in the Beginning were chiefly these, and such like, viz. [That a Measure of Christ’s Light and {Third Part 50} Grace of God was given to every Man to profit withal, that this Grace was sufficient; that that which may be known of God, was manifested in us; that the Scriptures were not the Rule, but the Spirit; that that which was not of Faith was Sin; that we should draw Water out of our own Wells; let it be your own, and not anothers; that we should not boast in other Mens Lines of things made ready to our hands; but that since every one must give account for himself, we should see for our selves; believe for our selves, and savour for our selves and not pin our Faiths on the Sleeves of any, lest we should become Will-worshippers.]
But now there are a sort of Innovators, given to change, who introduce such Sayings, and Doctrines as these are.
First, That this Light will undo all, or at least, a Pretence to the Light; which I cannot account Sound Language, if Pauls Testimony, Phil. 1. 15, 18. was Sound; who said, Some Preach Christ of Envy and Strife; What then? Notwithstanding every Way, whether in Pretence, or in Truth Christ is Preached, and I therein Rejoyce, yea, and will rejoyce.
Secondly, That to pretend want of clearness in Sight, will not excuse any from Disobedience to God, who submit not to the Sentence of an Assembly (or some or other of them) which may in any tolerable Suppostion be termed the Church of Christ; and so are ready to Judge their Brethren as Apostatized from the Truth, if they walk not according to the Lines and Measure of others, though they have no Faith therein; contrary to that of Paul, who to the Corinthians said, 1 Cor. 10. 15. Having Hope when your Faith in Increast, that we shall be inlarged by you, according to our Rule; And whether these are not of that number, who bring another Gospel than what we have already received, and so subject themselves to the Curse, whilest they are endeavouring to manifest others Accurst; Let Gods Witness in all Judge.
There are at this Day, who seem to make no Distinction between such as would have no Iniquity reproved, and these who Conscientiously scruple to submit to the Dictates of {Third Part 51} others, till their Understandings are Illuminated; these are of that number who divide not aright, and seem so void of Charity as not to distinguish between the Precious and the Vile: for though it was so, that Paul in Thes. 3. 6. (a Scripture quoted by R.B.) thus saith, Now we command you Brethren, in the Name of our Lord Jesus Christ, that ye withdraw your selves from every Brother, that walketh disorderly; and not after the Traditions which he received of us (and then Comments upon it) “what more positive than this? and yet "that Apostle was not here an Imposer.) To which I thus say, that this Scripture is not Warrant for any to follow the Commands, or Traditions of others at this day, until convinced of the Truth, and real Service of Obedience to such Commands, or Traditions; which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept, viz. for ye your selves KNOW how that ye ought to follow us: so the Knowledge of their Duty was the Bond, rather than Pauls Command, Vers. 14. of the same Chapter (being another Scripture quoted by the aforesaid Author, Page 27.) Paul saith, If any Man Obey not our word, by this Epistle, note that man, and have no Company with him, that he may be ashamed. This related to such of whom Paul Vers. 11, 12, 13, of the same Chapter, saith, we have heard that there were some among you that walked inordinately, and work not at all, but are Busi-Bodies; therefore them that are such, we command and Exhort by our Lord Jesus Christ, that they work with Quietness, and eat their own Bread; and ye Brethren, be not weary of well doing; and then he exhorts, Vers. 14. If any man obey not out Sayings, &c. which plainly relates that to so undoubted & necessary a Duty mentioned, Vers. 11. That such who were Busi-bodies, walking inordinately, might not in their busie inordinate Spirit, eat the Bread of others, but work, that they might eat their own Bread but whosoever they are, that shall bring such Scriptures as these, to manifest that we ought to submit to the Outward Forms, Prescriptions, Ceremonial Dictates, or decisive {Third Part 52} Sentences of others, when they are or may be Matter of Conscience, and that there lies an Obligation in point of Duty to Obey, in every or any such Things, though we see it not, shews themselves a sort of Busie-bodies, wanting work.
Paul, 1 Cor. 14. 37. (a Scripture quotes by the aforesaid Author) thus saith, If any man think himself to be a Prophet or Spiritual, let him acknowledge that the things that I write unto you are the Commandments of the Lord: and Vers. 34. of the same Chapter, Paul saith, Let your women keep silence in the Church, &c. here’s a positive proof that women ought to be silent in the Church, and that by Command of Paul, and therefore me thinks it should be a shame for such who plead for Womens speaking in the Church, and not only so, but for their Service with respect to Exercise in Discipline, to pin so much (as to me appears the aforesaid Author doth in his Treatise) on the word Command us’d by Paul, when according to the measure of Gods Grace, and Truth which the Children of Light have received, they have and do testify, and that according to Truth (notwithstanding what Paul, saith, and hath Commanded) that4 Women as well as Men, and Men as well as Women, may speak in the Church of God, according to their respective Measures, when the Spirit of the Lord moves.
And since as the Apostle Paul himself {Third Part 53} testifies, 1 Cor. 10. 8. That his Authority was given him for Edification, and not for Destruction; I cannot but be more Charitable than to think, Paul ever used the Words Command, Ordain, Traditions, and such like, on any other account, but that the churches should be followers of him, according as in their own Measures they had a Sense, or Savour, that he was a Follower of Christ, and not otherwise: which comparing Phil. 3. 17. with 2 Cor. 10. 13, 14, 15, 16. doth evidently appear. The fore-mentioned Scripture to the Philipians thus saith, Brethren, be Follower together of me; and mark them that walk so, as you have us for an Ensample; that to the Corinths saith, But we will not boast of Things without our Measures, but according to the Measures of the Rule which God hath distributed to us, as Measure to reach even unto you; for we stretch not our selves beyond our Measure, &c. not boasting of things without our Measures, that is, other men’s Labours; but have hope, when your Faith is Increased, that we shall be enlarged by you, according to our Rule, abundantly, not to boast in another mans Lines, of things made ready to our Hands.
Hence tis evident, those who keep to their own Measures, follow Paul as they have him for an ensample; and that those who hope and desire their Brethrens conformity to their Lines, before they have faith therein, are of another Hope than Paul was, who (as is above recited) thus said, Having Hope when your faith is encreased; that we shall be enlarg’d by you, according to our Rule abundantly. And so it plainly appears, that Paul did not desire the Corinthians to walk by his Line, until their faith was encreased, otherwise they might become Proud boasters of other mens Lines, made ready to their Hand, as many, yea, too to many, at this day are.
I now come to consider of the 6th. Section, the Title whereof Page 47. is this. viz. “How far this Government doth extend in matters Spiritual and purely Conscientious, in which the great question (saith the afore-said Author) is {Third Part 54} How far in such Cases the Church may give positive Order or Rules; How far her Authority reacheth or may be supposed to be binding and ought to be submitted to. For the better clearing and examination of which, he thus further saith, It will be fit to consider; First, whether the Church of Christ have Power in any Cases that are Matter of Conscience, to give a positive Sentence, or Decision, which may be Obligatory upon Believers."
Secondly, If so, in what Cases and respect she may so do.
“Thirdly, Wherein consisteth the Freedom, and Liberty of Conscience, which may be exercised by the Members of the true Church diversely, without Judging one another.”
“And Lastly, In whom the Power Decisive is, in Case of Controversy and Contention in such Matters.”
“As to the first, Whether the Church of Christ have Power in any Cases that are Matters of Conscience, to give Positive Sentence or Decision, which may be obligatory upon believers.”
“I answer, affirmatively, she hath. And shall prove it from divers instances both from Scripture and Reason.” Thus far the aforesaid Author.
The force of R.B’s Reason I apprehend to be chiefly comprehended in, or drawn from these his following words, as by his writing Page 48, 49. more at Large, appears. viz. “That we being gathered together into the Belief of certain Principles and Doctrines (through the force of Truth on our Understandings) and Practices necessarily depending upon them, these are as it were the Terms, that have drawn us together, and Bond by which we become center’d into one Body, and Fellowship.” Yet saith he by a Marginal Note, ‘not so the Bond but that we have also a more inward, viz. the Life of Righteousness.
The Scripture proofs that he quotes are these, Gal. 1. 8. 1 Tim. 1. 19, 20. 2 John 10. thus further adding “These Scriptures are so plain and clear in themselves, that they need no greater Exposition to the unbyased Reader.
{Third Part 55} My place now is, to detect the impertinency of R.B’s reason, and to shew, that he hath quoted Scriptures, which are not to the purpose, yet I cannot but first observe, that since the main scop of his Treatise, relating to this Matter, both from Scripture and Reason; tends (as it were) cheifly, if not wholly, to evidence, that such Principles, Doctrines, and Practices necessarily depending thereon, are the Bond by which we became centered into one Body, and Fellowship; is it not to be doubted that these kind of Termes have the greatest room on his heart, and the marginal Description of a more inward bond, viz, the life of Righteousness, is but like the entertainment of Christ in the Manger? But to proceed.
I do affirm, the Belief of certain Principles, and Doctrines (though believed thorough the force of Truth on the Understanding) and Practices necessarily depending upon them, are not the very terms and Bond, by which the Church of Christ at this day, is become center’d into one Body; though I do confess that Certain Principles, Doctrines, and Practices, held and Practiced in a pure Mind, are the Fruit and Off-spring of that which is the Bond; but the Very Bond they are not: If they were, how comes it to passe, that to this day, the Members of Christs Body (which is his Church) have not declared and agreed, what and how many are those Principles, and Doctrines, and what are those practices necessarily depending thereon, that ought to be believed, received, and Practised by every member of the Church of Christ, as that by which they are center’d in the Heavenly Fellowship of Christ’s Body?
With Confidence I may say, that I never heard or understood of any such thing yet extent amongst the Church of Christ, neither do I believe there is; and doubtless if there was, the aforesaid Author being a man (to speak after the manner of men) that is well read, and not of a Mean Capacity, would have quoted it, to free himself from the censure of such, who {Third Part 55} may justly say, He hath left us in the dark, how to know these Members, who (to use his own Language, page 49.) _cut themselves off from being Members, by dissolving the very Bond, by which they were linked to the Body.
Nay, I may truly say, That in the primitive dayes, there were many believers; who were found in Opposite Faiths and Practices; witness those who Circumcised, kept a Day, abstain’d from flesh; and others there were, who believed and practiced quite otherwise; and yet we do not find, that the Bond which Center’d them into the heavenly Fellowship of Christ’s Body was broken; for doubtless many of them under those Differing Faiths and Practices, were of the number of such, who were sanctifyed in Christ Jesus, or at least in some measure sanctifying, which is the description of a Member of Christ’s Body (according as the aforesaid Author himself doth in his treatise signify) and this is answerable to the Truth itself; Read Rom. 14. 1 Cor. 8.
For further Discovery of the Truth of what I have asserted ‘tis necessary to query.
What are the very Terms and Bond, by which the Church of Christ is become centered into one Body?
The Answer is plain, ‘Tis the Spirit according to Pauls Testimony, 1 Cor. 12. 13. For by one Spirit are we all baptized into one Body: Now the Baptism of the Spirit may be witnessed by such, whose Integrity might lead them to Die for Truth; but should they be Questioned by any one, What are those Principles, Doctrines, and Practices you hold, which were the very Terms by which you came to be Centered into Christs Body, and which were the Cause that gathered you? (for so are his words, Page 47. relating to Principles and Doctrines) they would be ready thus to say, What blind Questions dost thou bring forth in they Carnal Sensual reasoning? 'Twas Gods Power and Spirit gathered us from amongst such, as being out of the Life, gloried in their outward Fellowships, Principles, and Doctrines; and by his Power Circumcised our Hearts, and by his {Third Part 57} Spirit we came to be baptized into one Body, and so are center’d into the heavenly Fellowship of Christ’s Body: And as for thy saying, A belief in Certain Principles, Doctrines, and Practices necessarily depending thereon, are the Termes and very Bond by which we became center’d into one Body, and the Cause that gathered us; this is not only wrong in it self (though as is said before, they may be the Fruit of the Bond) but exactly like the False Churches in the World.
Papists and Protestants of all sorts in the Apostasy, have Outward Marks and Tokens (as being either of such an Order, or having such a Commission, or as believing in such Principles, and submitting to such Practices, and the like) by which the Members of their Churches are described; and therefore is it that amongst those, there are outward Societies of Men, certainly known, as aforesaid, according to the various Manners, and Wayes which their Principles admit and allow of, which are termed the Church of Christ: and these have many Outward Orders, Rules, Prescriptions, Ordinances, Decrees, or Laws for the Establishment and Preservation of their outward Society, which being agreeable to the nature of their Constitutions, may become fit means for the Conservation thereof: but inasmuch as the Belief of certain Principles, Doctrines, and Practices necessarily depending thereon, are not the very Terms or Bond to unite any outward Assemblies, whereby to assume unto themselves the Title of the Church of Christ (for that if held in a pure Mind (which is in the best Sense) they are but the Fruit of the Bond, and when held in an Impure Mind are no Indication that such are Members of Christs Church) I cannot but say, it is against right Reason for any to Prescribe and Establish Outward Indispensable Rules, and Orders, relating to the Conscience, and in order to be a Bond theron, for the Conservation of Christs Body, since ‘tis evident, that the most certain and infallible Marks of Memberhship in the said Body, are Invisible to the Outward Man, though felt and known to the Inward Man of the {Third Part 58} Heart: for though Actions outwardly just, are many times the Fruit of the Spirit; yet are not always certain Tokens, that those through whom they appear, are Members of Christs Body: but those who are Circumcised in Heart, and have the Answer of a Good Conscience towards God, are the very members of Christs Church; and therefore, the most proper Means for the preservation of such Members in the Unity of the Spirit, and as Members of one Body, is that whereby they came to be circumcised in heart, and gathered unto the Truth, which is no other but the Spirit, and Arm of Gods Power, which surrounds all those that wait upon him, and have a daily Dependence upon the Lord, with the Mind inwardly staid in the Measure of that Grace, which the Apostle saith is sufficient for them: and thus the Baptism of the Spirit will be witnessed continually, in which every Member of Christs Body come to be centered into an Heavenly Fellowship and Communion each with the others in the life of Righteousness.
The next thing I shall examine, is, whether R.B’s Affirmative Answer to this Question, viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience, to give positive Sentence and Decisions, which may be Obligatory upon Believers, be agreeable to Truth and Sound Doctrine.
My Observation herein is this, That he hath not here adjoyned Inward Conviction, whereby they might find Clearness in themselves, of the Sentence of the Church, as necessary to the Obligation he Intends; and inasmuch as nothing without an Inward Clearness and Conviction, can become a real, and acceptable Bond upon a Believer to be at Unity with his Brethren, in the Belief and Practice of Things relating to Conscience and that those who are found in the practice of other Mens Lines, before they have Faith therein, may oft times run into the Sin of Hypocrisy even as other may in the Sin of Negligence who through Unwatchfullness to their Measures, want Clearness of Sight, and {Third Part 59} Understanding to practice and joyn with those things, which others (waiting in the Own Measures) may by the Spirit be led into: Therefore I cannot but say, that the scope and Bent of his Spirit, so far as from his words I can Savour, in relation to the matter, are not agreeable to the Truth and Sound Doctrine.
And since it is so, as R.B.observes, Page 35. “That God hath not given us our Reasons to no purpose;” I shall according to the Line of right Reason, a little further Observe.
First, I find R.B. treating in his 7th Section concerning the Power of Decision thus to say, Page 66. “The only proper Judge of Controversy in the Church is the Spirit of God; and the Power of Deciding solely lies in it, as having the only infallible Judgement belonging to it; which Infallibility is not necessarily annexed to any Persons, Person or Places whatsoever by Vertue of any Office, Place or Station any one may have, or have had in the Body of Christ, that is to say, that any Ground to reason thus, Because I am or have been such an Eminent Member, therefore my Judgement is Infallible; or because we are the greater Number, or that we live in such a noted famous Place or the like; though some of these Reasons may, and ought to have their weight in Case of Contradictory Assertions.” Thus the aforesaid Author.
From all which, two things are Observable:
First, That the aforesaid Author accounts the Spirit the only Judge.
Secondly, That though he affirms, that the Church of Christ hath Power in Cases that are Matters of Conscience, to give positive Sentence and Decision, which may be Obligatory upon believer, yet through his whole Treatise I find not that he hath described, who are the Persons that are the Church, and where those Persons do usually Assemble, as the Church of Christ; and therefore though my very soul abhors lightly to {Third Part 60} esteem of the Elect of God, or to undervalue the Power the Church of God either stands in, or are indued with; yet since I do know, how dangerous a thing it is, for any to burthen the Consciences of Gods People, though under ever so specious Pretences; and that when we speak of the Church of Christ, we mean Visible Persons, distinguisht as outward Persons, by names, that may be known to the Outward Man (though as Members of Christ’s Body distinguisht not by such Names, but by that Name which is written in heaven, and known to the Inward Man). I cannot but query, To what end doth the aforesaid Author assign the Decisions of Cases of Conscience (which are Matters certainly to be known) so as to be binding on Believers, to Judge so describ’d, as that a greater Controversy may immediately arise; upon the asking of this question, Who or were those men are? This, instead of removing one Difference, or clearing one Doubt, may beget more. And whereas it may be said, We assign not to men, as Judges; but to the Spirit of God in Men; yet this doth not wholly mend the Matter, whilest the Question remains unanswered Who, or where are the Men, thorough whom the Spirit appears to Judge; or at least so unanswered, as not to remove the reasonable Objections of such as may gainsay: and so through these things the mind of the Weak may come to be entertain’d with doubtful Disputations, rather then those things which tend to edification, contrary to the drift and bent of the Apostle’s Spirit, Rom. 14. 1. 1 Cor. 14. 26.
Secondly, I cannot yet cease from a further Observation on the aforesaid Position, viz. [Which positive sentence and decision may become Obligatory on Believers.] ‘Tis true, the aforesaid Author doth not here say, it ought to become Obligatory upon believers: yet to me 'tis evident, that he intends, that such a Sentence ought to become Obligatory on Believers, seeing on one Instance, as Proof to his Affirmation, he thus saith, And is not this Obligatory on all the Members, &c? Further saying {Third Part 61} with relation thereto, I cannot tell that any Man of Reason can well deny this.
That which R.B. in these things seems to drive at, hath (as to me appears) a plain tendency to draw from the Measure of Truth in our selves (though I dare not be so uncharitable as to conclude he so intends; and if any Line hath dropt from my Pen which may seem to import so much, I declare that not to be my Meaning) of a least, to encourage the lending a Ear to the Sense and Judgement of others, more then to that Sense and Savour, which we have within our selves; For First, by Believers, I take the aforesaid Author plainly to intend, as well such Believers as are no way concerned in giving forth such Positive Sentences, or Decision, as those that are: else what’s the meaning of these his words, And is not this Obligatory on all the Members? And so such unconcerned may have no better Ground to be at Unity therewith, than the saying of others. Now I cannot tell how any man of reason can make out, that this seems any better than this sort of Language. (Ye must believe as the Church believes) of which anon, that I may not be understood to reflect on any thing that may in any measure savour of Truth.
Thirdly, It doth seem plainly to contradict this wholesome Testimony of and for the Truth, viz. That the Sentence and Judgement of any Man or Men whatsoever, relating to Matters of Conscience, ought not at this day to be given forth, but by way of Recommendation to the Conscience; (which to my knowledge hath been the Practice of the People called Quakers) and when the Conscience is sensible that Gods Witness therein answers, then the Conscience is or ought to be bound; other bonds may make hypocrites, and Busi-bodies, but not good Christians.
Paul, writing to the Corinthians, tells them, We recommend our selves to every Mans Conscience in the Sight of God, 2 Cor. 4. 2. Here Paul became not a Bond upon them, further than {Third Part 62} they had a Sense that gods Witness in the Conscience answered.
The same Paul tells the Corinthians, as before is quoted, thus: Having hope, that when your Faith is increased, we shall be enlarged by you, according to our Rule, abundantly. This doth not manifest Pauls Desire was, that they should walk according to his Rule, until their Faith was increased.
Let us now examine how R.B. by Scripture proves, that the Positive Sentence and Decision of the Church in Matter of Conscience, may be Obligatory upon Believers: for that he saith I shall prove it from Divers Instances from Scripture; and in order thereto I find him to quote only three Scriptures.
The First, is Gal. 1. 8. But though We, or an Angel from Heaven, Preach any other Doctrine unto you, than that which we have Preached unto you, let him be Accursed.
If this Scripture be a proper Proof of the Matter, then by the Word [we] Paul must be understood to mean the Church, and that in the aforesaid Authors Sense, Now the aforesaid Authors Sense, as appears, Page 68. is, That such Assemblies are the Church, which in any tolerable Supposition may be so termed; but doubtless Paul was so exact, as not to deliver any thing, as Doctrine, but what he had seen, and handled, according to this Testimony recorded in the Scriptures, What we have seen and handled of the Word of Life, that declare we unto you: Which being certain, and infallible Tokens, are more then tolerable Suppositions; and therefore I cannot but conclude, Paul never intended, that such who refused to be bound in Matter of Conscience, by the Sentences of every such Assembly, which in any tolerable Suppostion might be termed the Church of Christ, should be pronounced Accurst; much less if they shall pretend they see it not; and yet the aforesaid Author saith (as hereafter is manifest) to this purpose, That that shall not excuse such from {Third Part 63} Disobedience to God, who submit not the Sentences given forth by such Assemblies, or some or other of them.
And likewise it ought to appear that a part of the Gospel, which the Church, and not only Paul (who as he was moved of the Lord, writ to the Churches by way of Exhortations and Doctrine) Preached to the Galatians, was, That the positive Sentence of Decision of the Church, either ought to be Obligatory on all the Members, or at lest Obligatory on Believers; or else that which by a natural Consequence might import the same: but no such Doctrine, nor the import thereof by any reasonable Consequence appears from the Church, nor yet from Paul to the Galatians, or any else.
And since Paul is thus quoted, let us enquire how Paul_did after it pleased God to reveal his Son in him; and yet he saith , Gal.1. 16, 17. I consulted not with Flesh and Blood, neither came I again to Jerusalem to the Apostles and Elders before me; and though ‘twas not in a Case of controversy touching Conscience, yet 'twas in a Case that to him was Matter of Conscience: And when he perceived that Peter and other of the Jews would have constrain’d the Gentiles to do like the Jews, he withstood Peter to the face, Gal. 2. 11, 13. Now Peter and those other Jewes might have reason’d with Paul, and said, we are the Brethren, and the Church, and our Practice ought to be a Bond on thee; and thou oughtest rather to submit to us, than we to thee: but had they so done, doubtless Paul_, would still have withstood them, and have been Justified therein.
The Second Scripture R.B. quotes is, 1 Tim. 1. 19, 20. which thus saith. Holding Faith and a Good Conscience which some having put away, concerning Faith have made Shipwrack, of whom is Hymenus and Allexander, whom I have delivered to Satan, that they may learn not to Blaspheme.
What’s this to the purpose, to prove, that the Positive Sentence, and dicision of the Church in Matters of Conscience, may bind {Third Part 64} Believers? ‘Tis so remote from it, that it need no explanation to shew it so. Nay I may reasonably query, Whether this Scripture be (to ordinary capacities) plain to the purpose that Paul himself intends? For if we consult the Light, it doth not tell us, that a Delivery to Satan, may be an Expedient whereby to learn not to Blaspheme, if by the word Satan is meant the Devil, as is usually understood.
The last Scripture he quotes for proof is, Joh. 2. 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him rejoyce, for so saith the aforesaid Author the Greek hath it.
Here also no mention is made of any positive Sentence, or decision of the Church, nor yet the import thereof by any natural Consequence; and therefore we will consider, what the word Doctrine is relative to. The foregoing verse tell us this, whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God. It is now necessary to consider what was Christ’s Doctrine; ‘tis well described by his Sermon in the Mount, Mat. 5. 6. Chapters, wherein there is not the least title to countenance this Sentence, That the positive Sentence or decision of the Church, in Matters of Conscience, may be Obligatory on Believers: Nay in the very case, Mat. 18. 15, 16. Where 'tis said, If they brother Trespass against thee, go tell him his faults; if he hears thee not, take with thee one or two; if he hear not them, tell it to the Church; if he refuse to hear the Church, let him be unto thee as an Heathen Man. The Scripture doth not say, that Sentence ought to be Obligatory on all other Members of the Church of Christ, who might be no way concern’d either in the admonition or Sentence, to look upon him as an Heathen Man; but it saith, Let him be unto [thee] as an Heathen Man.
Christ’s Doctrine also was, that when he should depart hence the Father would send the Comforter, the Holy Ghost, which (saith he) shall teach you all things: he doth not say, the {Third Part 65} Judgement of the Church shall teach them all things; for ‘tis evident by the Apostles writings, that they themselves had need of teaching. These things surely weighed, I do according to Truth conclude, that the three foregoing Scriptures, which he hath quoted, do no way import to prove the Matter he intends.
Besides, I remember only one Example of Decisive Judgement, or Sentence given in the Scriptures by the Apostles, and Elders (who did it not as assuming Authority so to do, saying, We are the Church of Christ, and we have Power to Decide without your Assent: but what they did was by assent of the Differing Parties (which assent is worthy to be noted by such who say (as R.B. hath) we boldly aver, we have Power to decide) and that speaks nothing in favour of what the aforesaid Author seemed to drive at, when he said, And is not this Obligatory on all the Members? but rather the Contrary; and that is in the 15th. of the Acts, where a Dissention is Signified between Paul and Barnabas on the one had, and certain of the Sect of the Pharisees (who Believed and Taught, Unless ye be Circumcised after the manner of Moses, ye cannot be saved) on the other hand.
In Answer to the Question the Apostles and Elders agree, that Circumcision was not fit to be laid on the Gentiles, which were Believers (who never were in the Practice, nor yet had any Faith touching the same) yet do not say, that their Sentence shall or ought to be Obligatory on all the Members of the Church of Christ; nor yet that those Jews, who practized Circumcision after they believed, should desist the same: for then it might have been lookt upon as Obligatory on such Believing Jews; and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning, viz. To walk according to the Measure received: For the Apostles and Elders well knew, that (according as Paul said to the Romans, Chap. 14. 5, 23.) It was necessary for every one to be {Third Part 66} fully perswaded in their own Minds; and that, whatsoever was not of Faith, was Sin: and so could not suffer their Sentence (had they had Power so to do) to be a Bond on those Jews who made Conscience of practising Circumcision, after they had believed, to forbear the same: and as to the Gentiles, it doth plainly appear, that the Decisive Judgement of the Apostles, &c. with respect to that Controversy, touching Circumcision, was not a Bond upon them, contrary, but according to their Faith; and therefore this Example can be no President, or Warrant for any to submit to the Sentence, or Decisive Judgement of any whatsoever, wherein there is not Faith, much less to conclude, that the Conscience ought to be bound. For it is no more in the Powers of Believers, or any else, to force an assent of their own Conscience, to the Sentences and Decisive Judgments of others, though pretending themselves the Church of Christ, without an Invisible Operation, and Conviction thereon (through which alone it’s capable to be bound) than it is on our Powers so to alter the outward Shapes of our Face, as to make them like unto other Mens, from whose they vary.
Moreover when I consider, how Immumerable Controversies have arise touching the Authority of the Church, and the Decrees that have been brought forth touching Matters of Conscience, under the Notion of the Church of Christ, in Ages past; and that the like Controversies in probability may arise at this Day, should any number of Persons whatsoever Assemble, and not only say, we are the Church of Christ, but also thus, we have Power to bind and lose; and upon that foot give forth Positive Sentences, and Decisive Judgements in Cases that are Matters of Conscience, in order to be Obligatory upon Believers; I cannot but query (especially since the People of the Lord called Quakers, have not Preached up this Doctrine, (ye must Believe as the Church Believes) but have commended their Testimonies on the behalf of Truth to every Mans Conscience in the Sight of God, that {Third Part 67} therein they might be manifested) I say, I cannot but query, Where lies the Service to God, and his Truth, for any to concern themselves to treat on such Subjects, as may give Occasion to receive the weak to Doubtful Disputations? For though Christ said What you bind in Earth, shall also be bound in Heaven, Yet we do not find in the Scriptures of Truth, that the Apostles, or any Assembly under the Notion of the Church of Christ, ever made use of the Expression to shew their Authority as Christs Church; but rather laboured to beget People unto God, that so they might become Members of Christs Body which is the Church, and be in Subjection to Christ the Head, to whom all Power is given and over his Church, who are Fellow-Members and Fellow-Servants of and in his Body; whose Power and Prevalency with the Lord is better demonstrated by obeying to Wash each others Feet, according to the Example of Christ their Lord and Master, than to be in the Exercise of Jurisdiction, as Lords and Masters over each other: For that agree not with the Testimony of Paul, Rom. 14. 10. who thus said, Why dost thou Judge they Brother? why doth thou despise thy Brother? for we shall all appear before the Judgement Seat of Christ; for it is written, saith the Lord, every Knee shall bow to me, and all Tongues shall Confess unto God; so then every one of us shall give an account of himself to God; let us not therefore Judge one another any more.
The consideration of these things puts me in mind, that there are some, who in their buisy mind are apt to be considering What sort of Joyes Heaven, Yields to the Faithful after this life; whenas their time would undoubtedly be much better spent, in contemplating how to come thither: or if they have assurance thereof, to be demonstrating the Way to others, if call’d thereto. To this sort may such be likened, who will needs give themselves the trouble to treat how far Christ’s Government extends, though [of its encrease there is no end] and in what Cases, that are Matters of Conscience, the Church hath Power to give forth Positive Sentences, that may {Third Part 68} obliege Believers; though nothing can be an acceptable Bond upon the Conscience, until by the Light convinc’d; and that in such Cases, greater controversies may arise, whether such as give forth such Sentences, are the Church of no, than were before concerning the Matters whereof they assume Jurisdiction: and therefore of such it may be truly said, That their Time might be much better spent in the Exercise of their Minds unto God, that if they are not Subjects of Christ’s Kingdom and under his Government, they may attain thereto, and be subject of his Power, to whom all Power both in Heaven and Earth is given, and that being thereunto attain’d may be preserved therein unto the End, and be demonstrating unto others, how to attain the same, if call’d thereunto.
Concerning the Power of decision, R.B. page 66. saith, as on another occasion is already quoted; “The only proper Judge of Controversy in the Church, is the Spirit of God, and is not necessarily annexed to any Persons, or Person, or Place whatsoever, &c. That is to say, that any have ground to reason thus, Because I am or have been such an eminent Member, therefore my Judgement is infallible; or because we are the Greatest Number, or that we live in such a noted or famous Place; though some of these reasons may and ought to have their true weight, in Case of Contradictory Assertions.
Here I cannot but query, That if the Spirit of God be the only proper Judge of Controversy in the Church (as the aforesaid Author saith it is) how then can there be any weight in only other thing else beside the Spirit? And whether these his words, viz. Some of these reasons ought to have their weight, in Case of Contradictory Assertions, (when relative to that which he himself concludes is unalterably seated in the Spirit of God) seem not a contradiction in common sense? And whether under this very Notion, those who are but weak in the Faith, or of a Temporizing Spirit, may {Third Part 69} not have an eye to some Eminent Member, or the Greatest Number, or the Brethren in some noted or famous place, more than to the Spirit of God and measure of his Grace in themselves; I leave to the Judicious Reader to consider. Besides, why are not the Meanest of the Flock, the Lesser Number, and some Inconsiderable Ignoble Place, mentioned, and that some of those also may and ought to have their true weight, since the testimony of Truth hath been, that God hath chosen the Foolish, Weak, and vile despised things of the World, to confound the Wise and Mighty? R. B. further saith, Page 68. “First, That there never will nor can be wanting in Case of Controversy, that Spirit of God to give Judgement thorough some or other in the Church of Christ so long as any Assembly can properly or in any tolerable supposition be so term’d.
“Secondly, That God ordinarily hath imployed such whom he hath made use of in gathering his Church, though not excluding others.”
“Thirdly, That their, de facto, giving a positive Judgement in such Cases, will not import Tyranny and Usurpation; neither will the pretences of any Contradicting them, or refusing to submit on the account they see it not, excuse them of being guilty of Disobeying God.”
But of these three Assertions may be collected without the least abuse of the Authors words, this short ensuing sentence.
That a person’s not submitting to the positive Judgement, touching Controversy, given by any Assembly (or at least by some or other of them) which may in any tolerable suppositions be term’d the Church of Christ, is Disobedience to God, though the persons refusing pretend, they refuse to submit on the account they see it not.
By this sort of Language, every one must not only now believe, as the Church believes (of which that I may not be misunderstood, I refer the Reader to what shall be written thereon in what hereafter followes) but also must believe {Third Part 70} as any Assembly (or some of other of them) doth, which in any tolerable suppostion may be term’d the Church of Christ, or at least submit to such, though the persons refusing shall pretend they see it not.
He that runs, may read a body of darkness and confusion herein, what a long step at once is here, from under Christ’s Government, that now submission must be to any Assembly, or some or other of them, that in any tolerable suppostion may be term’s Christ’s Church? Nay, if the want of sight being laid for an excuse, shall not excuse Submission, may I not farther say, What a long step at once is this to magnify that Devotion, whereof Ignorance is the Mother5, and that zeal which is without knowledge6? Is here any room left to see and savour for our selves? And if this be not an apparent mark of an Imposing Usurping Spirit, and an evident Abuse to the profession of Truth, and the antient Labourers therein, whose Testimonies were [We preach not our selves; nor yet that you should be Followers of us; otherwise than as you have an Inward Sense in your selves, that we are Followers of Christ] let God’s Witness in all Judge. To the same witness I cannot yet appeal, whether the submission, that seems to be aimed at, is not one of the greatest steps to an Apostacy, that hath appeared in our Age, or since the Truth hath in these latter years been publish' amongst us? for I do know, having been a witness of the primitive gathering, and testimonies amongst us in these latter ages, that one part of the Glory of the Administration, under which Thousands in these Nations were gathered unto God, did consist in this, that after they had been wandering from Mountain to Hill, from one form and outward Church-fellowship into another, they came to be turned to the sure guide in themselves, Christ’s Light, and warned not to look out, neither to be in the Lo here’s and the Lo there’s, but to be faithful to their Own Measures; for that according to Pauls Testimony, God’s {Third Part 71} Grace was given to every one, according to the Measure of the Gift of Christ. But to return.
Let us examine how he proves his first Assertion, viz. That there never will nor can be wanting in Case of Controversie, the Spirit of God to give Judgement, through some or other in the Church of God, so long as an Assembly can properly, or in any tolerable Supposition be so termed. His Proof is on this wise.
For the first, saith he, “To those who believe the Scriptures, there will need no other Probation, than that of the 28_th. of Matthew and the 20_th. And lo I am with you alway, unto the End of the World. And Vers. 18. An the Gates of Hell shall not prevail against it.
How this proves the Matter to me, appears not; for these Scriptures do neither expressly, nor by any natural Consequence say, That any Assembly is the Church of Christ, which may in any tolerable supposition be so termed; nor yet speak any thing of Controveries arising amongst the Members of the Church of Christ. Had he brought the first Scripture to prove, that Christ would be with such whom he at this day makes use of to Teach all Nations, (as he did his Disciples at the day) whilst they should teach to Observe the things that Christ (to whom all Power is given) commands (not the Commands of Assemblies, which may in any tolerable Suppostion be termed the Church of Christ, but the things that Christ Commands) he had exactly hit the Mark: But as to the Matter, the aforesaid Author seems by his Words to drive at, ‘tis far from being to the purpose.
And as to the second Scripture, had he brought it to prove, That the Gates of Hell shall not prevail against that Church, which is built of the Rock Christ, ‘twould have answered the End; But alas! 'tis far remote from proving, that God’s Spirit will appear to decide Controversies in every Assembly, that in any tolerable supposition can be termed Christs Church. And so I cannot but conclude, that these and {Third Part 72} several other Scriptures, which he hath quoted as Proof of his Assertion, seem rather strain’d to Vindicate what he assert, than that his Assertions are according to it; on which hand he saith in his Epistle to the Reader, That both Papists and Protestants have greatly gone aside; which might have been a Caution to him, not to have Erred in the same Path, as now he hath done.
Let us a little further examine his Words, [Tolerable Suppostion.]
When we are not certain of the Truth of any thing, and yet are apt to think it is or may be so, we commonly say, My supposition is, that it is or may be so; and though the aforesaid Author adjoyns to the word Supposition [Tolerable] yet that ascertains nothing, it only imports such a Supposition may be sufferable, that is, may be suffered to be a Supposition, not a thing that’s Certain.
There are Assemblies Obvious to every Eye, that knows any thing of Christianity, which cannot on any Terms be supposed the Church of Christ. There are other Assemblies which have several Marks and Tokens of the Church of Christ, so far as several things outward, profest and acted may be such; and yet notwithstanding, not owned by the Lord as the Church of Christ; The present Age as well as Ages past yields many Presidents to prove the same; for that ‘tis Obvious there have been many Assemblies under the various Forms, who profess Faith in Christ, Works of Righteousness, and divers Truths owned by the true Church of Christ.
Now whether such things profest and owned, may not be ground for a tolerable supposition, that such Assemblies are the Church of Christ, I leave to the Judgement of the impartial and Judicious reader, having this further Testimony to add, that the World hath too much been troubled with the Sentences, Decrees, and Decisive Judgements of too many Assemblies, supposed to be the Church of Christ, or that on tolerable Supposition have been so termed, who have rather increased {Third Part 73} than ended Controversies, as History doth at large manifest.
And since R.B. undertakes by Reason to evidence the same, I shall (according to the Line of Right Reason and Truth) take upon me further to discover the Fallacy of his so confident Assertion.
The Qualifications of a Member of Christ’s Body, is Sanctification through the Spirit. Wheresoever any number of Persons, so qualified, are Assembled in Christs Name, there is the Church of Christ, though they are of the number, who are of the lowest Degree or Rank in the Body. Now, an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters, and Mysteries relating to the Kingdom of God, as the Ear of the natural Body may be Insensible of what the Eye doth see; and so may have cases of Controversies brought before them, whereof they are no more competent Judges (not being Gifted thereunto by the Spirit) than the Eye of the natural Body is capable to distinguish between the Diversities of Voices, and Sounds, or the Ear of Diversities of Colours; and yet may be all Faithful in their Places, walking according to their respective series Measures of Grace, which God hath given them; so that none can in Truth say, such an Assembly may not properly be called the Church of Christ, being built upon him their Rock, and having perfect Fellowship each with the other in the Life of Righteousness.
Obj. And whereas some may be ready to Object and say, Why dost thou seem to reflect on this Sort of Language, We must Believe as the Church Believes?7 Is it not the true Church in the True Faith? and must we not either Believe thus as the true Church Believes, or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof?
{Third Part 74} Answer. To this Objection, having in my foregoing Lines used such an Expression, I thus say, The General Assembly and Church of the First Born are written in Heaven, Heb. 12. 23. But I do not find that this General Assembly, set forth their Creed, recorded on Earth; by that I thus mean, I do not find any certain number of Articles of Faith written in the Scriptures of Truth, which every Member of this General Assembly did believe; and though every one, who should come to be gathered into the Fellowship of Christs Body, ought to Believe; and though there have been so many Diversities of Creeds in the World, assuming to themselves the Title of the Church of Christ, yet to this day I find not amongst the People of the Lord called Quakers, that any certain number of Articles of Faith, are given forth from any General Assembly, or Particular Congregation, under the Notion of the Church of Christ, as their Creed, and as a Measuring-Line, by which those, who are either in, or departed from the Faith, may be known: and the reason hereof is evident; because ‘tis against the Fundamental Principle (viz. the Light) to exalt any other Measuring-Line, than that by which we were Baptized into the one body of Christ (viz. the Spirit.) Having thus promised, as a more particular Answer to the Question, I thus say, I confess, the true Church is the true Faith, and every Member thereof is in some measure (at least) of the same Faith, that all the Elect of God are of; so that it may in truth be said, every Member of the Church doth in some measure Believe as the rest of the Members do; I say [in some Measure] because as there were diversities of Gifts and Operations, so also were there Difference of Measures of Faith; and therefore doth the Apostle wisely say, to this purpose, Let him that Prophesieth, Prophecy according to the Proportion of Faith, Rom. 12 6.
But should any arise to say, ‘tis Folly, and Hypocrisy to Profess ones self a Member of the True Church, & yet not Believe thus, {Third Part 75} as the true Chruch Believes, without any further Explanation of the words, or of what is intended thereby, such may subject themselves to censure: for by the words [ True Church ] in this Sentence (and yet not Believe thus as the true Church Believes) will be understood the rest of the Members, from whom one or more differs in Faith: Now there may happen to be a Weak Brother, whose Faith in some particular Matters may be otherwise than the rest of his Brethren’s is; this Case happened amongst the Romans, to whom Paul thus writ, Rom. 14. 3, 4, 22, 23. Let not him that eateth, despise him that eateth not; and let not him that eateth not, Judge him that eateth: for God hath recieved him. Who are thou that condemest another Mans Servant? to his own Master he standeth or fallereth . Hast thou Faith? have it to thy self. He that doubteth, is condemned if he eat, because he eateth not of Faith; and whatsoever is not of Faith, is Sin.
Here a Diversity of Faith is Evident, and that between Brethren and members of the Church, and yet neither appear to be Fools and Hypocrites: he that did eat, was not to be Judged, because he was received of God; and he that did not eat, was so far from being Judged, that the Apostle condemns the very Eating whilest there was a Doubt (though the Abstinence was the Fruit of Weakness) These things considered I appeal to Gods Witness in all Consciences, whether Truth can be served at this Day, by asserting under the name of one called a Quaker, such Principles, as give occasion of Jealousie, that this Doctrine is promoting amongst us, We must Believe thus as the Church Believes, without removing those Objections, which for want of an Explanation, may necessarily follow.
‘Tis a true saying, That the Gates of Hell shall not prevail against the Church, that’s built upon the Rock Christ; and that the Elect cannot be decieved: but notwithstanding 'tis thus said, yet we know, that particular Members of the Church of Christ have erred.
{Third Part 76}Objection, Yet some may be ready to object and say8 Though some particular Members may be liable to err, ‘tis neither reasonable nor just to conclude the whole Body or Church of Christ is liable to err.
To this I say, God forbid that the whole Church of Christ should err; yet I say neither the Light within us, nor the Scriptures of Truth without us, do evidence that any Member, one more then another, is by any peculiar Election exempted from being liable to err, no more than Particular Persons were from all Eternity Elected, and others Reprobated; and so it appears to me, that the Promise was not with respect that some should continue still Fatihful, and not liable to err, though others, being liable thereto, should err; but with respect to every Member of the Church, whilest establish’d on the Rock Christ: so that not only a part of the Church, but every Member thereof, whilst built on the Rock Christ, shall be so preserved, as that the Gates of Hell shall not prevail against any one of them; and this seems to me to be evident from the very Connection of the words of the Scripture, Mat. 16. 18. And upon this Rock I will Build my Church, and the Gates of Hell shall not prevail against it; that is, against the Church built (and whilest remaining) on the Rock Christ. But if any Assembly, through Unwatchfulness and Disobedience, depart from the Rock Christ, whereon they were built, then in that State they cannot properly be called the Church built and remaining on the Rock Christ; and so having been liable to be overcome, the Gates of Hell do prevail; and therefore, though ‘tis impossible that any one Member of Christ’s Body (and if every Member, then the whole Church) is liable to err; if they wait not in, and keep not unto that, in which their Preservation stands.
{Third Part 77} Christ said, Watch and Pray, that ye enter not into Temptation: this was spoken not with respect to some particular Members in the Church of Christ, that were liable to err, and as if there were others that were not. And therefore is reasonable to conclude, that all may thorough Temptation be in danger to err, if they watch not, but yet my Faith is, that a remnant will be preserved so watchful, as that, being built of the Rock Christ, the gates of Hell shall never prevail against them.
These things being duely weighed, and considering what great Abuse hath been of Scriptures that speak to this purpose, That the Gates of Hell shall not prevail against the Church of Christ; and that what they bind or loose on Earth, shall be bound or loos’d in Heaven: and that also to maintain an Antichristian Yoak of Bondage, under the pretence of Christ’s Church, saying, That it cannot err; it appears not much more like one call’d a Quaker (if we consult the Writings of some of those antient and Honourable Labourers, who were Instruments in the hands of the Lord to turn Thousands unto the Light within us, as the unerring Guide) to treat on such Scriptures (if applyed to outward and settled Assemblies, as such as are not lyable to err) than a treating on the Scripture, Take eat, this is my Body; and apply it to outward bread, would. And though none amongst the People of Lord called Quakers (as ever I yet heard) treated on the later Scripture in Approbation of the sense and application before recited; yet I find the aforesaid Author treating on the former Scriptures, and that (as to me appears) with respect to settled Assemblies (who, if they watch not, may err) which is easily to be favour’d, if the whole scope of his Treatise be but surely weighed. The service of God and Truth, in who have an Honourable esteem for Truth, as preach’t in the beginning: especially since it may occasion many to stumble and fall, through a Jealousy that those Scriptures in process {Third Part 78} of time may be used to enforce Obedience to Outward Sentences, and Decrees relating to Conscience, whether the Understanding be so illuminated as to see the service of such Obedience for God and his Truth, yea or nay.
And since it is so, that of late much is spoken touching the Authority of the Church, and that the Church is not liable to err, and that the Apostasy shall never enter the Generality more, it is at this time with me to treat a little further touching things of this nature; And though I would not be understood to say, that the Church of Christ is not invested with Power from on high (for every Member thereof according to measure stands in the Power) or that the Apostasy shall enter the Generality again; yet I have this certain sense, that in Asserting the Authority of the Church, and her infallibility, &c. time hath not been so well imployed, as might have been in an inward exercise, to be comprehended in the Power, thereby to be preserved out of all Apostasies and error; but to proceeed.
We read that the Author to the Hebrews, tells them, They were come to the General Assembly and the Church of the First-Born, which are written in Heaven, and to god the Judge of all; we do not find that the Scripture speaks of the Authority of the [^150]General Assembly so that their Sentences and Decisive Judgements should be a Bond on Believers to obey, though they see it not: but saith, God is Judge of all. Neither do I find that the Scriptures make mention of any General Assembly of the Church of Christ, other than in this place: And since the word [Church] is mostly used in Scriptures with respect to particular Congregations, or Assemblies, what ground is there to exalt the Power of a General Assembly above any Particular one? especially since no such Assemblies (whether General or Particular) as Assemblies of men, have Power one above another, further than the Power of God appears more eminent in Degree in one, than another: for God by his Spirit alone is Sole Judge; which appearing (though but through an Handmaid, or meanest of {Third Part 79} the Flock in the least of Assemblies) ought to be submitted to when God’s Witness in the Conscience Answers, whether an Assembly esteemed a General Assembly approve thereof or no.
Where two or three are gathered together in Christ’s Name, there is the Church of Christ. Christ saith,9 If two of such agree on Earth, as touching any thing they shall ask the Father, it shall be done for them of my Father, which is in Heaven. Can the Agreement of a General Assembly do more than this, viz.. than Prevail with the Father? and therefore I may well query, Why the agreement of Two in any Case, who in Christ’s Name agree, ought not to have a Prevalency amongst their Brethren, as the Agreement of an Assembly, esteemed a General one, ought? And why the People of God at this day may not have an Eye as well to two Brethren, who in Christ’s Name agree, and are at Unity in the Truth, as unto an Assembly esteem’d a General One?
Though particular Societies of Men may constitute some Persons or Person to represent them, and so may conferr a Power on them to negotiate Outward, Worldly Affairs, and by reason of such Constitutions there may be Assemblies, which in that respect may be called General Assemblies, yet I query, Whether any Assembly of the People of the Lord can in a proper Sense be called a General Assembly of the Church of Christ, unless such a one where every Member of Christ’s Body is convinced, because as they pretend to the Exercise of no Power in their Assemblies (when negotiating the Affairs of Truth, as Member of the Church of Christ, and not barely as men) but Gods Power; so they do not profess, that as such they have Power to confer Gods Power and Spirit on any? for they account that only proper to Christ the Lord: and therefore if any particular Congregation should attempt to send Persons, as their Representatives, to any particular Place, in order to meet together, as a General {Third Part 80} Assembly of the Church of Christ, or that any part of the Church, without such particular Election or Mission, should Assemble together, and call themselves the General Assembly of the Church of Christ.
I Query, Whether those so affirming, would not therein manifestly erre? Yet I would not hereby be understood to Judge it as an Evil, for any, whether Apostles or Elders, or any else, to meet together, when, where and as often as they in the Spirit shall find Freedom from the Lord so to do; nor yet, being met together, to judge them for giving for any thing by way of Recommendation to the Consciences of their Brethren, when they find freedom from the Lord so to do. Yet in this Case every one had need to wait in their Own Gift, that so they may not exercise themselves in things beside their Gifts; and then, what such bring forth may have an Answer in the Conscience of their Fellow-Brethren. But should such Assemblies take upon them to give forth Positive Sentences, Decrees, or Decisive Judgements in Matter of Conscience, in order to become a Bond upon Believers to Obey though they see it not; and in defect of Obedience to such their Sentences, pronounce all such their brethren, who may refuse to obey the same, Rebellious against the Lord, they would therein manifest themselves to be laying another Foundation, than that which hath been already laid; and so it might be Just with the Lord to withdraw his comforting Presence from them.
R.B. page 63. treating of the Liberty of Conscience which may be exercised by the Members of the True Church diversly, without Judging one another, thus saith; “There is a certain Liberty and forbearance also, that is more perticular, and has a relation to the Circumstance of Times and Places, which will not hold universally; the first was in suffering Circumcision to the Jews; the second was in suffering certain dayes; the third Abstaining from meats.
To which I say; The aforesaid Author, as in other things {Third Part 81} so also in this, is mistaken (if he meanes that Circumstances of Times and places, are the Ground of Christian forbearance) which is manifest from what the Apostle saith, Rom. 14. 3, 4. Let, not him that eateth, despise him the eateth not; and let not him that eateth not, Judge him the eateth; Who art thou that Judgeth another man’s Servant? To his own Master he standeth or falleth: which evidently shews, that in as much as every one must answer for himself, ‘tis fit every one should believe for himself, and so practice, without being imposed upon by others. And this is the Ground of all Christian Forbearance, and not Circumstances of Times and Places.
And though Page 65, R.B. saith, “That is accounted a doctrine of Devils, which in another respect was Christian forbearance; which I take him to assert from his observation on 1 Cor. 8. throughout, and 1 Tim 4. 1, 2, 3. The latter Scripture tells us, ”That commanding to abstain from Meats, is a Doctrine of Devils; that to the Corinths saith, If Meats make my Brother to offend, I will eat no flesh while the World standeth; This doth not in any wise shew, that a Command to abstain from Meats was at any time, or in any respect Justifiable: for if he would have this Assertion pass for Truth, he ought to have proved, not only that a Command to abstain from flesh, was a Doctrine of Devils, which that to Tymothy doth, but also that such a Command was once Christian Forbearance: but nothing of this latter appears, nor yet can be proved from the Scriptures of Truth.
And as to the case of Circumcision, R.B. saith, “Twas permitted to the Jewes for a time.”
To this I say, we find, that many of the believing Jewes were not come from under it; and that those Jewes, who saw beyond it, did not condemn such their Brethren: but we do not find that the Apostles (as persons that had power to permit or not permit such a practice in the Church) did approve of it in any of the Jewes, or condemn the same in such as practiced it, until he saith they saw beyond it: for {Third Part 82} as on the one hand, ‘twas not in their Commission to preach up Circumcision; so on the other, 'twas not in their Power to be a Bond on any to forbear, who through Faith were not first lead therefrom.
For though the Apostle saith, Gal. 5. 2. I Paul say unto you, if ye be Circumcised, Christ shall profit you nothing, and Gal. 4. 9, 10, 11. But now after ye have known God, or rather are known of God, how turn ye again to the Weak and Beggerly Eliments? ye observed Daies, and Months, &c. I am afraid of you. Yet this did not at that time condemn that Christian Liberty, and Forbearance, which the Apostle before approved, in and with respect unto such, as made Conscience of Circumcision,and the Observing Daies; for it plainly appears, he spoke to a People, who were redeemed out of those Begerly Eliments, and were come past those Rudiments which is evident by these his words, how turn ye again? And so he might well exhort such neither to Circumcise, nor yet be in the Observation of Daies; for that God doth not usually lead into those things, which he he hath led out of; and this might well consist with the Truth, even at such a time and season, when others, thorough a Conscientious Scruple might in a plea for both, with respect to themselves, be uncondemned.
These things considered, and that also we find the Apostle exhorting the Churches, not to be Judging one another with respect to things relating to Conscience, there is great need for every one to watch against a Censorious Judging Spirit, lest whilest any are Judging their Brethren, they themselves become Castaways.
Having in some Measure cleared my Conscience, I have this further to add; That ‘tis a blessed thing for Brethren to dwell together in Love and Unity; yet this Love and Unity ought to consist in the Truth, else the blessing is not.
I doubt not but that are many who are ready to conclude, {Third Part 83} That an Universal Unity ought to be establish’t in the Churches, by the Assistance of outward Instruments; that as we are Members of one Body, so we may not only be one in Faith, one in Doctrine, but also one in Practice, with relation to Discipline, Order, and Outward Formes of Government.
My soul should rejoyce to see that Day, wherein we might all be so led by the appearance of Christ’s Spirit in us, under his Government, which ought to be exalted over all, as that this Oneness might thereby be witnessed amongst all the Families of Gods People at this Day. But since it is so with the Church of God at this day, as it was with the Church in the Primitive Dayes, viz. that there are diversities of Administrations, and diversities of Gifts & Operations in the Body, and yet thorough the same Spirit; it behoves every one diligently to watch, that we Judge not one another by reason of these differing exercises; as if these things consisted not with the Unity of the Body.
And since also it is so, that amongst the primitive Believers there were such as practiced Circumcision, some made Conscience of keeping a Day, and some that Abstayn’d from eating Flesh, and others that did not, and yet a Christian-Liberty and forbearance was so exercised as that they were not to be Judging one another about these things, and that we find not these differing exercises in a Christian-Liberty, did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body; I therefore do reasonably conclude, that the infallible Mark, whereby any member of the Body is known to be in true Unity with the Body, doth not consist in Profession and Belief of certain Principles, and Doctrines, and Practices depending thereon; nor yet in Obedience to the Measures of others; but in the Circumcision of the heart, and an Answer of a good Conscience towards God, and that every Member keeps his own order, Office and Place in the Body, thorough his Obedience to the Measure of Gift of Grace in himself, which he hath received from God to Profit withal. The {Third Part 84} most infallible mark and token then of a Member in the true Unity with the Body of Christ, is an inward invisible mark that cannot be stampt on any, but by the impression of Gods power on the heart; and therefore it is, that the outward endeavours of all such Christian Professors, as have been and are in the Apostasy, instead of attaining to an Heavenly Union in the Spirit, have at most but arrived to an Outward Unity, consisting in their Outward Conformities and Uniformities, according to the Commands, Traditions, Decrees, or Examples of Men.
When in Ages and Generations past, the Apostasy first entred as a Flood, I am perswaded, that all who have known the Truth, and have had the Consideration and true Sense thereof upon their Spirit, do conclude, that the Cause thereof sprang through an inward Departure from the Anointing in themselves (Obedience whereunto according to the respective Measures of Grace given of God, and received by each Member, was a manifestation of that wherein the Unity of the Body stands) and as the Apostasy entered, no doubt but the Traditions and Rudiments of Men came to be exalted; against which the Apostle Paul cautioned the Colossians, saying, Col. 2. 8. Beware lest there be any that spoil you through the Traditions of Men, according to the Rudiments of the World, and not after Christ; but yet notwithstanding, I Question, whether any have been greater Pretenders to Unity, than those who have been exalting the Tradition of Men; and shall leave it to the Judicious Reader to consider, whether a sufficient Evidence hereof appears not in divers Apostatised Churches10 professing Christianity, wherein is establish’t by Outward means what is to be Believed, {Third Part 85} and what is to be practiced; and yet doubtless as remote from the Unity, wherein the Fellowship of the Saints in Light doth consist, as the East is from the West, and so in their Unity (being but Outward) have found no more acceptance with the Lord, than the Unworthy Eaters did, whilest they discerned not the Lords Body.
Many of Gods People yet in the Body are Witnesses that, one part of that testimony which accompanied the Servants of the Lord in those latter Days was against Outward Forms, Tradition, Prescriptions, Decrees, Ordinances of men, with relation to Matters Spiritual and Divine, and wherein the Consciences of Gods People might be concerned, as being those Rudiments of the World, out of which he hath determined to gather his People (for to the Children of Light they appeared more agreeable to the Nature, and Tenour of the First-Covenant than the Second) and not only so, but to establish his Church on the Rock Christ, that so, as they received him, they might walk in him, according to their respective Measures of Grace given the of God to profit withal, and which, as the Apostle declared, was sufficient for them.
Now, Inasmuch as the Testimony of Truth hath been, that what God leads out of, he usually leads not into again; I appeal to Gods witness in all Consciences, whether an Indispensable Establishment of Outward Orders, Prescriptions, and Decrees for the Members of the Church of Christ to walk by, and submit unto, at this Day, and wherein the Liberty of their Consciences may be invaded (of which my meaning is no other Liberty than what the Gospel allows) doth not seem to exalt the sort of Unity, wherein the Fellowship of the Saints in Light doth not consist, and so consequently may become the means to draw the Minds of Gods People outward, and to cause them to look at Outward things (under the notion of Things establish’t in the Church) more than to the Anointing in themselves; let Gods Witness in every Conscience Judge.
{Third Part 86} Objection, But perhaps some may object, and say, May not a false Liberty get strength by a Plea for a Gospel-Liberty?
I answer, nay; For such a Plea being righteous, Sin and Iniquity (which is a false Liberty) cannot get strength thereby: And though I do confess, the Enemy of mans Soul may make use thereof, as the Devil did make use of Scripture, when he tempted Christ to throw himself down from the Pinacle of the Temple, saying, The Lord shall give his Angels charge concerning thee yet ‘tis not reasonable to conclude, a just Plea can strengthen any in a fleshly Liberty; but the Tempter may, if he prevail. However I cannot see it yet to be my Duty, to cease to do good, though another may pretend that thereby evil may abound; and since R.B. speaks, Page 28. of a false Pretence of Liberty and that (as I take his Lines to import) with respect to Disobedience to certain things ordained, relating to Order in the Church, its with me to describe, What that Liberty of Conscience is, which is according to the Gospel. And in order thereunto, 'tis necessary to consider, that the Gospel is Glad-tidings of Salvation, which is not attained, but by witnessing the end for which Christ was manifest in the Flesh, and that was to save People from their Sins, hence I conclude, a Plea for a false Liberty of Conscience is that which pleads for Sin.
Objection, I am yet Sensible, that some may yet further thus object, The difference lies not here: for we find many who contend for Liberty of Conscience to plead against all Sin; and that many, who would not have it extend so large as thou seemeth to plead for, do also plead against all Sin; and therefore thy distinction doth not yet satisfie.
To this then, I thus say, The true Professours of Religion say, {Third Part 87} Heaven is the Mark they aim at; and that this is not attainable without Peace of Conscience; and that every man must give an account of himself to God.
Hence the Law of Divine Nature teacheth us, that since we must give account for our selves, we ought not to be imposed upon, but suffered to believe for our selves; and whosoever on that score (and no Evil End) claimes a Liberty of Conscience, it ought to be granted him, and this is not contrary to the Liberty, which the Gospel allows: If then any, who deny all Pleas for Sin, rest dissatisfied in their Consciences touching certain Orders ordained by some for the Church to practice, and refuse the practice thereof on this score, that they had no Faith touching their Service in the Church: this cannot properly be called a Plea, under a false Pretence of Liberty; but rather a just and righteous Plea, according to that Liberty of Conscience which the Gospel allows.
To conclude; let us all watch against that Spirit that would insinuate a Belief, that we ought to follow the Commands, Traditions, and Examples of Men, when Gods Witness in our Consciences answer not, otherwise such Insinuations (though none of the ancient Labourers in the primitive gathering may either stand by or own the same) may make way for men principled as R.B. by his small Treatise seems to be, to assume Authority to Command and Rule, not only over such their Brethren, whom they have been Instrumental to gather (though in R.B’s Sense, as is before manifested, such are the fittest to rule over those whom they have begotten to the Truth) but also over the Labours of others, and then stile themselves the Church of Christ, (though not guided by the unerring Spirit so to do) and then also pretend that they have Power in Cases that are matters of Conscience, to give positive Sentences, oblieging Believers to Obey Receive, and Own the same; and that ‘tis Disobedience to God, not to submit to the Positive Sentences, and Decisive Judgements of any Assembly, or some or other of them, which {Third Part 88} in any Tolerable Suppostion, may be termed the Church of Christ, though we see it not; and so by degrees may endeavour to divest Christ of his Government and Prerogative, who alone is Lord over the Conscience, and by his Spirit in us, is become our only Lawgiver, and who alone by the influencing Vertue of his own Spirit, is able to bring unto that Love and Unity, which through the Life of Righteousness finds exceptance with the Lord of Life.
William Rogers.
-
Witness the Paper at the latter end of this third part, signed by Charles Marshall and thirty six more.↩
-
Act. 5. 4.↩
-
‘Tis to be doubted, his meaning is, others ought to obey, whether they see it their Duty or no; as his 68. Page seems to import.↩
-
Note, I would not hereby be understood to justify All Women that have spoken in our Meetings, because many of them have of late been so rude in their Opposition to John Story, as that I take it to be a meer Scandal to Religion; and am perswaded that by Pauls Command, the meaning of the Spirit was not positively according as his own words seem to initiate, not only because the Prophet (Joel 2. 28) prophesied that the Lord would pour out of his Spirit upon Sons and Daughters, and that they should prophesy; but also for that in the same Chapter (1 Cor. 14.) he exhorts the Church (who doubtless consisted of _ Women as well as Men) to covet Spiritual Gifts, but rather that they might Prophesy, saying Ye may all Prophesy one by one; all which considered; tis rational to take the Mind of the Spirit to be that there were some unruly, disorderly Women then in the Church (as in these our Days are) who then had need (as some now have) to be warned to keep silence, though others, that had received a Revelation form God, might declare the same in the Church when met together. _↩
-
KFS: See First Part, page 72↩
-
KFS: See First Part pg. 70. ↩
-
Note, This Question is stated in a Printed Book, and publih’t by one called a Quaker, whose name is omitted for the reason mentioned in the Preface to the First Part.↩
-
Heb. 12. 13.↩
-
Matth. 18. 19, 20.↩
-
Note. Men of prejudiced Spirits, may conclude that I herein strike at the true Church. God forbid I should so do, for the true Church never exalted the Traditions and Rudiments of Men: for though the Apostle said, in 2 Thes. 2. 15. Hold the Tradition which ye have been taught; yet his very Prayer in the next verse, That the Lord would establish them in every Gods Word and Work, shews, that his Desire was not, that any should follow the rudiments and Traditions of Men, or Imposing his Traditions, otherwise than according as they should be establish’t therein by the Lord.↩
No comments:
Post a Comment