Aberdene Prison the 6th. of the 1st Month 1679.
Dear Friends and Brethren;
Unto all my Dear Friends and Brethren, unto whose hands this Paper may come, or who may be any ways more particularly concerned in the Contents hereof, is the Salutation of my unfeigned Love in the unchangable Truth, whereunto it hath pleased the Lord to call me according to his great Mercy, so as to be a Partaker in some Measure of the Peace and Glory, which in this Day is revealed, wherewith my Heart hath been often filled, as I had waited in Faithfulness, according to the Dispensation of Light manifested in men, and to me: And since it pleased God to make me a Living Witness of the Precious Truth, and to commit unto me my share of the Ministry thereof, my Conscience bears me Witness in the Sight of God, that I have Laboured according to my Knowledge, to follow Love and Peace with all Brethren, and to do those things which might tend to Advance, Strength, and Confirm Unity and Brotherly-Love, as also to avoid what had a Tendency to beget Strife, Jealousie, or Evil Surmises, like as I have studied as will in my publick Testimony as in my Writings, {Third Part 100} to beware of any thing that to my Understanding might minister just Occasion of Stumbling, or Offence to the least of my Brethren, or the youngest and weakest Babe in Truth, as such as are conversant with me in my own Country, as well as those elsewhere, where I have travelled, can bear Witness.
Nevertheless, as I cannot shun any part of the Labour and Service which my Lord and Master Jesus Christ calls me to so in Obedience to his Requirings, near five Years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government and Order of the Truth, having principally and only in my View therein to bear a Faithful Testimony against all false-Liberty and Disorder on the one hand; and against Impostition and Dominion on the other; intending no less to guard against one, than the other; and this I did with particular Respect to some of my near Friends, whom I found liable to some Mistakes in that matter; And I do sincerely declare before God, who knows I speak the Truth and lie not, That in the writing thereof I had not the least Purpose nor Intention to meddle with nor concern my self in any of those Debates, that have since fallen out amongst Friends in Westmoreland, or elsewhere, relative thereto: much of which, as it had then a being, when I wrote that Book, so the Substance of that Matter was then unknown to me, so I can safely say, that I had not so much as one remote Thought, or any Remembrance of the lest beginnings of that Affair, which I knew, during the time of my writing of it: so that nothing could be Intended by me therein relative to that matter, which as it is sufficient to vindicate my Innocency, and Integrity to all, as to my Intentions; so I cannot forbear also to signifie, that as often as I have had Occasion, seriously and in the holy Fear and Dread of God to reflect upon the Papers, which I have often done, because of the Opposition they {Third Part 101} have met with from some; [a1] I have never found occasion to repent or retract any thing from the Matter or Principle there asserted by me, but have the Testimony and Approbation of Gods Light and Spirit in my Heart, for my Work and Service in that Matter. Moreover, albeit I laboured with all the Care and Circumspection I could so to express my self as not to offend in a word; yet had I known, or could have foreseen that any thing in the wording or expressing thereof would have Stumbled, or hurt any, I have that tenderness and hope allways to have the least of the Houshold of Faith, that I would have rather omitted, or changed any such words or Expressions, that ministered them any Occasion of Dissatisfaction: And therefor I was not a little surprised when I understood, that several Sheets of Paper were spread abroad in Opposition to that Book of mine, at a time, when I was wholly a Stranger to these Proceedings, by reason of my Imprisonment for the Truths Sake; especially W.R. a Person who not only to my self, but afterwards before many Witnesses professed a singular respect and friendship to me {Third Part 102} [b2] and yet without once acquainting me. Now what followed upon my meeting with the Person at London near two Years ago will appear by Copy of W.R’s own Letter annexed hereto, and the Sense of those Brethren, who were Witnesses to that Transaction: So that resting thereupon in my own Innocency, especially since those in such places, where the Dissatisfaction was said to be, did for the most part signifie to me their Satisfaction, I forbore hitherto to meddle any more in that matter, hoping it might have dyed of it self, and being Conscientiously gathered in that Spirit wherein I desired rather to bear, that by seeking too earnestly to vindicate my self, any ways advance or foment Controversies among Firends, by multiplying Papers, having some hope, he might (according to the advice of the Brethren) have called in his Papers. And as to what related to me [c3] his Letter sufficing, wherein he expresseth my Sense of things scrupled by him to his own Satisfaction, and his Belief of the Soundness of my Principles; and truly, I have been so willing to starve that Spirit that hath any life in Divisions or Controversies of this kind, either {Third Part 103} in my self or others, that since I read those Papers of W.R. at London (now near two Years ago) I have not so much as once looked out upon them until now. And albeit I might have mentioned that Transaction without any disadvantage to my self, but otherwise, as most, if not all at present can testifie, yea W.R’s own Letter doth import.
(d)4 Yet I do not remember, that I did ever so much as once mention it to any, unless their Inquiry occasioned it: yea, I have wholly concealed it to this day from divers Friends, in whom I am nearly concerned, and whom I know would be very apt to justifie and commend my whole procedure in that Matter; so unwilling was I to fill the Minds of any with such things, being otherways weightily concerned, as well with the Inward Work of the Lord in my own Soul, as in those Concerns of Truths Prosperity, both abroad, where I had a Service, and at home, with respect to the present continued Suffering Friends lie under here. But since he hath so far walked in another Method, as to labour to keep up the Remembrance of those things, and busie the Minds of Friends with them, having, as I am informed, made a further mention of these Papers to my Disadvantage , I am constrained to say something in my own Defence, and of the Truths asserted by me, wherein, as the Lord knows the Integrity of my Intentions, and the Tenderness of my Heart, so I hope my way herein will commend it self to that of God, in the Consciences of all the tender-Hearted.
{Third Part 104} (e)5 And albeit these things, which were chiefly scrupled at by any, be sufficiently cleared by W.R’s own Letter, yet that all may be satisfyed in having them from my own hand, I am free to signifie this as to them, only I will premise this to the serious Consideration of not a few, who seemed to be startled at that Book, who retain that Tenderness to God, and regard to the hurt of their own Souls, as to make Conscience unjustly to accuse the Innocent, that since it was asserted by some, and entertained as a Truth by divers, that that Book was writ upon design, and with a particular respect of prejudice to some Persons, whom I did not so much as once think on in writing of it, with somewhat worse, which I am not willing to remember, far less to mention, whether those that propagated and entertained so false and groundless a Jealousie, to the Prejudice of the Innocent, have not reason narrowly to examine what Spirit they were influenced by in so doing, which certainly could not be of God, and whether they ought not thence to take Occasion justly to suspect the Effect and Fruits of the same Spirit in them, even when it hath appeared in things, for which they may have somewhat more to say: surely with men of Inward Tenderness, this cannot but have great weight. And albeit, that my Intentions were so clear in this Matter, yet I will not say but the Lord, whose Ways are unsearchable, and past finding, out may have purposes by those Papers seasonably to reprove and smite at a wrong Spirit. And therefore all concerned had need in true Tenderness, and godly Fear, to beware how they shut out and turn by the warnings {Third Part 105} and Admonitions, of the Lord, seeking to carp at, and find fault with the Innocent Instruments, lest they be found Foolishly like those Dogs, that run after and seek to bite the Stone, because they cannot reach the Hand that threw it. I have known this by manifold Experience to have been a Snare to many, and therefore without the least Prejudice or Reflection upon any (God knows) out of true Tenderness and Love do desire, it may be seriously weighed in the true Light by all that may feel themselves concerned in this Matter.
(f)6 But now as to the things scrupled at, whereas some did suppose, that I did ascribe to Friends an absolute Jurisdiction over mens Property in outward things; there I have been greatly mistaken, for I never intended any such thing, but simply to hold forth that which by the Apostle to the Corinthians, 1 Cor. 6. is urged, that whereas there would a manifest Scandal arise from Friends going to Law than seek to come to Agreement by the Interposing of Friends, ought with a respect to their bringing such a Scandal be censured, since it cannot be supposed that any such {Third Part 106} Difference as to outward things can fall out amongst Friends but some or other may be found, who either by their own knowledge, or by Advice & Information of such as may be known in the Matter Controverted, may bring it to an End.
Secondly, that whereas I say, there will not be wanting in case of Controversy, the Spirit of God to give Judgement, through one or other in the Church of Christ, so long as any Assembly can properly or in any tolerable Sense be so called; some have supposed, that by these words I did insinusate, as if any Assembly, assuming to themselves the Name of the Church of Christ,and having some show of it, may of right claim the Power of such Decision, and ought accordingly to be submitted unto: such a thing never entred me, but was far from my Intention: for albeit that I judge, that an Assembly may sometimes deserve the Name of the Church of Christ, or not to have lost that claim, albeit not altogether so fresh and lively at least in the Generality of its Members, and so under some languishing, and hazard to decay, if Life do not again come up more abundantly, as may be seen in the Example of the seven Churches of Asia, whom notwithstanding of the several weaknesses divers of them were under, yet the Apostle, or rather the Spirit of Christ by the Apostle, Dignifies with the name of the Churches of Christ: Neither did I intend to make this Judgement necessarily to attend every particular Church, or Assembly; but by the Church there I understood it in a more universal Sense, that is, some or other among all the Churches of Christ, who being spoken of in the Complex {Third Part 107} may be rightly termed the Church of Christ: And this is manifest in the same Example of the Churches of Asia, for albeit we might suppose there might have been wanting in each of them some to give forth this true Judgement concerning them, yet in respect they were such, as in some tolerable Supposition might be termed the Churches of Christ (*7 albeit some of them had lost their first Love, and were neer to have their Candlestick removed; and same had the Doctrine of Balaam, and of the Nicholaitans, and some suffered the Woman Jezabel, and some were Luke-warm, and ready to be spued out) we see God would not suffer them to be without a certain Judgement, but gave forth one through the Apostle John, who was a Member of the Church; but to esteem that any Assembly may be tolerably supposed to be the Church of Christ where either the true Doctrines and principles are wanting, or the true Life and Power in some good measure is not felt and known, is far from my Thoughts: Yea, how far I am contrary-minded may be seen at large in my Apology upon the 10th Proposition now published in English, Page 194, 195, 196, 200, 201, 202, &c.
(g)8 Thirdly, Whereas it was thought strange, that I should call Doctrines and Principles the Bond, and Terms of our being together; I understood it only of an Outward Bond and that I laid the stress upon it no further, appears in that I affirm these Principles and Doctrines to be the Product of Truths Power and Virture upon the Heart, which {Third Part 108} appears by what is Printed upon the Margent, and W.R. saying in his Papers , that this was but like the Entertainment of Christ in the Manger, shews too little of Christian-Sobriety, and too much of a Scornful Reflection, for which I will rather choose to forgive him, than herein to contend with him. For how much I value that Inward Bond (to wit, the Life of Righteousness) beyond the Outward, and that I esteem the Outward not at all to be valued, but as it comes from the Inward, may be seen thorow out all I have written in my Apology upon the 10th Proposition, and elsewhere. (h)9 And my affirming, that any denying of any of Truths Principles and Doctrines, is a ground of disowning; was only in respect, that who do so, do manifestly thence make it appear, they have broken the Inward Bond first, from which that Outward did naturally spring and arise.
(i)10 Fourthly, If any did suppose that by my asserting, the Ancient Apostolick Order was Established among us upon the Right Basis and Foundation, I intended that these particular Orders relating to Outward Things, that were among the Apostles either were, or were to be Established among us, they did much mistake me, for I never purposed any such thing, but only to signifie {Third Part 109} that by Establishing the Government and Authority in and upon the Spirit only, and such as are led by it, we did Establish it upon the same Basis, and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built: for I am far from Believing, that the most exact Conformity to the Order and Method of the Church in the Apostles Days, or even may be now appointed by the same Spirit, without the Inward Life and Virtue go along, signifies any thing; for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God: and therefore that no Act done without Conviction will any ways be profitable to the Doer; yet that hindereth not, but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed, and be Judged therefore in respect that through {Third Part 110} Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty; for if it should be said, no man were to be condemned for not doing that which he sees not to be his duty, then no man were to be condemned who had by Inquity and Unwatchfullness brought hardness and blindness upon himself, for all the Iniquites he commits afterwards; and how would this tend to Establish Rantism, the Substance of which is to bring their Consciences to that pass, as not to be sensible of any Checks? then the Nations are not to be blamed for all their Idolatry, Wickness, and Superstition, for that they are not sensible of the Evil of it: whereas Truth teaches us to believe, that had they been faithfull to the small measure of Light in things more obvious, it would have further opened and manifested other things. Then should not the Jews {Third Part 111} have been condemned for crucifying Christ, since Peter says, they did it ignorantly, and Paul testifies, that if they had known they would not have crucified the Lord of Glory. Yea then all those that persecuted and burned the Protestant Martyrs were not to be Judged for it, because they supposed they did well in it, even according to Christ’s Testimony, who says, that in killing you they shall think they do God good Service; shall men then never be condemned for doing evil or omitting their Duty, because they see it not? what absurdity would follow thereupon, may easily appear; and yet. it is strange that W.R. in his Papers should labour so much against this, affirming very positively, that nothing ought to be given forth in the Church of Christ, but by way of recommendation & not of command; wherein he either either greatly mistake the matter as affirmed by me, or otherways run {Third Part 112} into a far greater inconveniency than he is aware; for if he mean, that no man of or from himself only, or by vertue of any office or place he either hath or hath born in the Church of Christ, ought to Command any things to be performed in the Church, I freely agree to it; and have asserted the same in very full and ample termes. But if he will say that no man, albeit really moved by the Spirit of God, ought to go further than a meer recommendation, it is a most insolent limiting of God under a false pretence of Liberty, & will necessarily conclude, that God hath not Power to command any thing unless men be content to agree to it. For the Controversy is here drawn to a narrow Compass; for he that will allow, that God hath Power to command things to be practiced in the Church, and that those Commands must be conveyed by immediate Revelation, through some of the Members of the Church, {Third Part 129 (113)} and that it may fall out that some of the Members of the Church may thorough weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned , or say that God hath not Power to Command, or that there is no such Revelations now a Days (as do the Priests and Truths Enemies) or that Man is not Condemnable for Disobeying God, if he believe it not to be his Duty, which is as much to say, that Unbelief is not Sin. Now let these things be seriously considered, how this is or can be avoided without granting the things affirmed by me; for what way the Truth can be asserted, the Honour and just Authority of God acknowledged, the necessity and continuance of immediate Revelation affirmed, and the Iniquity of Unbelief not justified, and the just Judgement of God upon the Rebellious and Disobedient vindicated, without affirming what I have done.
And if any can do this in words more wary then I have done, I shall readily agree to it.
For that things may be proposed to the Church by way of Command, and further than a meer Recommendation, the whole Current of the Scriptures shews, not only to the Church among the Jews, where Moses and the Prophets do propose the will of God to be performed very positively and peremtorily; but even under the New Covenant, as appears in the 15_th. of the Acts, and in many places of Pauls Espistles, particularly, that on 2 Thes. 3. 14. 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 then being manifested with respect to those times, I would know of W.R._ whether Christ has now lost any {Third Part 130 (114)} of his Authority, or has left off to rule his church immediately by his Spirit? whether so to affirm, be not grossly to contradict the Ancient and Primitive Doctrine of Friends?
(k)11 Fifthly, Whereas some do suppose that I did make the Difference in the End but very small betwixt Decisive Judgement among Friends and among Papists and other Persons, because I say, they place the Decisive Judgement in the Plurality of an Assembly, made up of their chief Teachers and Ministers; and albeit I limit it not to that; yet I seem to affirm, That it most usually is so conveyed, and so the difference only is, that they make it always so, and I most usually. To this I answer, that if in Charity I may suppose this insinuation comes not from malice, at least, it proceeds from great Ignorance of the Popish Principles; and it were better for such to be silent, than to Judge of things they do not understand, for the Difference here is very Great and Fundamental, in respect both Papists and others do affirm, that men by vertue of an Outward succession of vocation may have true Right to sit and give Judgement in such Assemblies, albeit they be void of true Holiness, and have not the Grace of God, which they say, is no necessary qualification to the being of a Minister; so that they Place the Power of Judgement not onely in the plurality of Votes absolutely (in which we differ from them) but also in the Judgement of such as may without any absurdity by their own principles be supposed to be all and each of them void of the true Grace of God; and whom (even supposing them to be Gracious, they Affirm not at all to be led by the immediate Spirit of Christ, which they say is now ceased: now can there be a greater difference then is betwixt these two, to wit, to affirm, that the Power of decisions is in an Assembly of men (to being Members of which assembly {Third Part 131 (115)} the Grace of God, is no necessary qualification) and who deny any such an Assembly so Constitute do determin.
And to Affirm that the Power of Decision is onely and alone in the Spirit, not necessarily tied to a general assembly, but if it please God to make use of such an assembly, yet neither to the Plurality of them, but in and thorough such his Servants, as he sees meet, and that none are capable, or can be supposed to be Members of such an assembly, or esteemed such from whom such a Judgement can be expected, or ought to be received, unless they be men in whom the Grace of God, not onely is, but has truly wrought to mortifying and regenerate them in a good Measure, in whom the Judgement of Truth really proceeding from the Spirit will be manifest, to all who are Truly Faithful, who will accordingly submit thereunto, not with respect to Men, but the Authority of God manifested in and thorough them; so such as see not this Judgement aright will be Justly Condemnable of God for their not submitting: Not as if they should be accepted of God if they did obey, before conviction, but because they brought this Blindness upon themselves thorough the unfaithfulness and unwatchfullness, which renders them both guilty of the Blindness, and of the Disobedience occasioned by it.
Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this impartially without prejudice. Thus I have passed thorough all the things that I have understood any to scruple at, there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them; but if any Wonder why I have closed this method and not rather made a formal Reply to W.R’s {Third Part 132 (116)} Papers, I hope these following reasons will satisfy all sober, and truely Peacable-minded Friends, who Love Truth’s Prosperity more than Jangling, as a sufficient reason for my so doing. First, forasmuch as the greater part of what W.R. has writ is wholly built upon the Particulars heretofore mentioned, which Particulars being cleared and (l)12 his Mistakes therein removed, as his own Letter signifies, the Superstructure falls of it self, as not touching my Intention, nor yet reaching me; but onely the Apprehension he supposed to be my meaning, and to follow from my words, for which end he oftentimes is so wary of as to affirm in his Papers, that to his Understanding my words seemed to import, and my meaning seems to be so, in which things since himself say, and I have manifested his Mistake: I am not so great a Lover of Contention, as to busy either my self, or mind of others with the Men of Straw of his Making; but yet he was not so modest, not kind of his Old Friend, but that sometimes he does seek to render my words Odious, albeit the Mistake be his own, by reiterate {Third Part 133 (117)} repetition, repeating that of the tolerable Supposition of a Church at every turn above twenty times, but also he obviously wrests my Words, and seeks to impose upon me a Disadvantagious Meaning, that he may furnish himself on Occasion there-after the more liberally to smite at me; as where from the Apostles Words, saying, And we have Confidence, ye will do the things we Command you, &c. And in another place, where he desires those to whom he writes, to submit themselves to such as Rule over them, did inferr that some did appoint and ordain some things, and that there lay an Obligation in point of Duty on others to obey; upon which W.R. very unfairly observes, It is to be doubted his meaning is, others ought to obey, whether they see it their Duty, yea or nay. I leave such Dealing to the Readers judgement: surely it is not answerable to that Candor and Justice the W.R. lays claim to. Secondly, Because W.R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters, not treated upon in that Book, and takes oft occasion to insinuate his Jealousies of Persons and Things, that I meddled not with; as where he makes a large Digression which takes up several Pages, {Third Part 134 (118)} concerning the Constitution of the Second-Days Meeting at London, endeavouring what he can to represent the hurt and abuse of it; and where he divers times insinuates, that some are usurping, or seeking to usurp a Jurisdiction over the Consciences of the Brethren; and that some do believe, that God hath raised up some outward Person to be amongst the Children of the Light at this day, as Moses was of old among the Children of Israel, &c. and that some do lead many into a temptation to run beyond this Line, by procuring a multitude of hands to confirm what is given forth by one, or at least by a very few, with divers other things of this kind, which takes up no small part of his Papers: Now these things are not pertinently brought in against me, not would I judge my self less impertinent to enlarge in a Contest concerning these things, which do not immediately concern the things under Debate; since the Person or Persons aimed at by him in these Reflections, may take Occasion, as they find it their Place to Answer, and perhaps may have had Opportunity to have discoursed with him divers of these things ere this time upon other occasions.
Thirdly, since a considerable part of W.R’s Papers is taken up to evidence, as he pretends, impertinent Application I make of the several Passages of the Apostles, which he thinks I have been too curious to collect, that make mention of these words, Order, Rule, Command and Government, how he evinces that, I leave to the serious Reader, being more willing to bear his Reflections in that respect that he is so bold, when he cannot Compass his matter otherwise, not only to censure me, but the Apostle Paul, saying of 1 Tim. 1. 19, 20. mentioned by me, that it is not plain to the purpose Paul himself intended (at least to ordinary Capacities) adding, that the Method there proposed by the Apostle answers not that which the Light within tell us, since {Third Part 135 (119)} then the Light he follows is such as finds fault with the Apostles Assertions, I may the more patiently bear his affirming mine to be Erronious; and whereas W.R. labours to make it appear that the Scriptures brought by me to prove a Power of Decision in the Church, do not affirm any such thing, because in these Scriptures there is no mention made of the Churches Division, yet if he consider that those places do speak (of the Separating from and Cutting off of Divers Person Forsaking their Fellowship) to the Saints, who make up the Church of Christ, it necessarily presupposes a Judgement of the Church, or Saints concerning these Persons for which they are so cut off, from the Fellowship of the Body of Christ, which is his Church.
Fourthly, a great Part of W.R’s work, is but a building up, and then a pulling down (m)13, wherein he apparently contradicts himself yea the whole scope of his Book implies a manifest Contradiction; for whereas he plainly declares his writing to be a Pleas for Christian Liberty against judging and Censuring one another holding forth the diversity of Opinions or Judgement in matters of Conscience but especially in such matter as relate to Discipline and Government, is not, nor ought not to be a Breach of Unity, which he understands may be supposed to {Third Part 136 (120)} be the Diversities of Gifts and Administrations, mentioned in scriptures which he Expresses in these words upon Paul, in Rom. 14. So then every one of us shall give an account of himself unto God let us not therefore Judge one another any more. And again he sayeth upon Chap. 14. 34. which evidently shews, that inasmuch as every one must Answer for himself, it is 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 again in another Place he sayeth, 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 to watch against this Censorious Judging Spirit, lest while any as Judging their Brethren, themselves become cast-always: He hath many more Expressions of this kind. Now since this is the whole Scope of W. R’s Papers, and that he did yea, hath since he wrote those Papers acknowledged me to be his Christian Brother, and many more, at least then he did repute such, whom he Censures Judges and Condemns through his whole Treatise, yea since his whole Papers are a Judging Censuring and Condemning of me, and my Judgement in things Pertaining to Conscience and to my Judgement in Matters of Government, and Outward Discipline does {Third Part 121} not the Work itself imply a Contradiction, so his very Writing Contradicts the matters that he writes of, and pleads for, especially since he not onely makes some General Censure of me, and many others Professing the same fundamental truths with him, but is very particular and Peremptory, yea insinuating accusation, as if I in Particular intended to make way for an Authority to Rule over at least some of my Brethren, as his Conclusion intimates, and in Divers other places may be observed; and it will aggravate this Injury done by him the more, that the Reader may Observe as well in his own Letter, as in which is above mentioned, that this his censure was Built upon his own mistakes.
So that I hope al who consider these things, will acknowledge a sufficient Answer is hereby returned; and albeit I my self be fully satisied, yet I should not have churled the Paines of a Perticular disquisition of every thing in Order as Asserted by him (albeit he has not done that to mine, if I had not a aversion from multiplying Controveries of this kind, for the desire I have to avoid that sort of Work, and not for any strength of argument I Oberve in W.R’s Papers, hath stoped me from so doing) but if any do apprehend that strength of Reason in his Papers, as to Judge I was unable to Answer, or that this is not satisfactory, it will but evidence the Weakness of their own Understanding to the more Judicious, and I shall not think much to beat their Censure; for I value more my own Inward Peace, and that of my Brethren, than to Obtain an Applause of my natural Capacity, wherein if any Judge W.R. surpass me, I shall not therewith be troubled for I more and more see the excellency of the simplicity that is in Truth, and of that Unity that it Leades to, and thence do more earnestly than ever desire, to Witness all that is of and from self, Crucified in me and brought into True Subjection to the Cross of Christ, that there alone may {Third Part 122} be my Rejoycing wherein I am at Unity with all those who make self of no Reputation, for the Seed Sake, that the Prosperity of Truth may be advanced and the Peace of Israel Preserved.
Robert Barclay
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W.R’s First Observation. [a] This shews that R.B. doth not only Justifie what he hath done, but also signifies, that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word; and therefore since I know he is well skil’d to word his meaning, I might reasonably have expected, that he would have cited out of his Book of Government those Passages therein contained, which will Evidence that all his Explications by this his Postscript may be found in his Book, which was needful to have been done (if he so could (but certainly know he cannot) that his circumspection might appear; especially since he hath affirmed, that the very Explications of his words given in a Letter hereafter cited (as his own Explications) are to be found in his Book, as appears by the said Letter sent abroad by himself, and that (as may reasonably be taken) intended by him to be in his Favour. But if the Impartial understanding Reader, will be at the pains to compare R.B’s Book of Government, with this his Postscript, and the Explications given of his words in the aforesaid Letter, I may with boldness affirm, he cannot but then appear guilty of great Confusion: a taste whereof the Reader may have by duely weighing my 6th. and 9th. Observations annexed to this his Postscript. ↩
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W.R’s Second Observation. [b] The Reasons of spreading my Answer to a part of his Book of Government before ‘twas sent to him were these, First, I was concerned in Conscience to detect the Errours as expeditiously as I could. Secondly, I did not know where to send unto him, supposing that at the time he was beyond the Seas; and though 'tis said in a Letter, which is pretended to be mine, though never signed nor publish’t by me (of which more anon) that my publishing thereof before I gave R.B. notice of my Objections and Intentions therein, was not according to Gospel Order; yet I disown that Expression, because it cannot be contrary to Gospel Order to detect by writing, Errours (relating to Doctrine and Discipline) that are in print. ↩
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W.R’s Third Observation [c] If that pretended Letter of mine expresseth my Satisfaction, as to the Soundness of his principles, and his sense of things scrupled, yet there is not a word in the said Letter signifying, that I mistook his book, and if upon the debate of that matter R.B. in words declared himself otherwise principled, than his book taught, yet I cannot but now say he hath given me just Occasion to impeach him for a man of a stretch’d Conscience, in saying as aforesaid thus, “I have never found Occasion to repent or retract any thing from the Matter or Principles there asserted by me.↩
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W.R’s Fourth Observation. (d) R.B. now seems to proclaim his own Vertue, in not mentioning, unless on Enquiry, that matter between us, insinuating, that he might have mentioned it without any Disadvantage to himself, and that in my own Letter I imported so much, This I affirm, is but a further Confirmation to me of his strech’d Conscience taking Liberty to vindicate himself from that which forever will lie upon him to his Just Defamation, until he repent, as cannot but appear to every impartial and understanding Reader, who will be at the pains to peruse his Book of Government, my Answer and his Explanatory Postscript, with the Observations thereon.↩
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W.R’s Fifth Observation. (e) Here a Letter, pretended to be mine, is again brought, as Evidence, though nothing to the purpose, as before in the third Observation_appears, and not only so, but seems to insinuate, as if what is declared in the pretended Letter to be his meaning, he will now give under his own hand which is a meer Fallacy in several respects, as anon will be made appear, for this his Postscript doth not manifest himself principled as that Letter expresseth. Witness the 6th and 9th Observations_. ↩
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W.R’s Sixth Observation. (f) Since R.B. (as before signified in his lines, touching which I made my first Observation on his Explanatory Postscript) affirms, that he hath never found Occasion to repent or retract any thing from the Matters or Principles asserted by him; and that he laboured with all the Care and Circumspection he could, so to express himself, as not to offend in a word; I may now with Confidence affirm that his words there in (since he well understands the Propriety of Words and Sentences) may be justly taken to be the meaning of his Mind That now his Fallatiousness may appear, I shall in order thereto cite his very words, relating to the Matter in hand, touching Jurisdiction over Mens Property. R.B. in his Sixth Section, treating how far this Government extends, Pag. 39. thus sayeth, This Order reacheth and take the up the Composing of Difference as to outward things; and further sayeth We do boldly averr, 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. From which positive Sentence it naturally follows, that the Church (touching whose Authority in Government he treats) hath Power to decide and remove in cases of Differences touching outward things; and since in the same Section he useth the words Meum and Tuum with respect to outward things, touching which Differences may arise, it naturally follows, that the Power claimed is in that Case a Power over Property I now desire that the Reader may observe, that in this his Explanatory Posctscript he sayeth not one word of the Assent of the Parties Differing, which clearly shews that though (as in the Fifth Observation is signified) he intended to give under his own hand, that he is principled as the aforesaid pretended Letter sayeth he is, yet he therein deales fallaciously. ↩
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* Rev. 2. 4, 5, 14, 15, 20. Chap. 3. 16.↩
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(g) R.B’s Discourse now shews, that he holds forth TWO BONDS by which the People of the Lord are centered into one Body. But the Apostle’s Doctrine was that by one Spirit we are baptized into one Body, and so the Bond but one. And though R.B. terms my Comparison a Scornful Reflection, yet I affirm ‘twas Christian-like enough so to say, if the Reason given in my Answer be but duely considered, which was, That the main Scope of his Treatise relating to that Matter, both from Scripture and Reason tended , as it were chiefly (if not wholly) to evidence, that Principles, Doctrines and Practices (necessarily depending thereon) are the Bond by which we became Centered into one Body and Fellowship, though he nameth not what those Principles, Doctrines and Practices are: For a further Manifestation of his weakness on this Subject, I referre unto my Answer. ↩
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W.R’s Eighth Observation. (h) If this be his meaning, yet his Book doth not so declare.↩
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W.R’s Ninth Observation. (i) Experience tells me, that the great Difference among Friends in the Nation is about Outward Orders pretended to be Establish’t by G.F. and by the aforesaid Letter (which R.B. accounts a clearing of himself) ‘tis signified, that R.B. declared his meaning to be, not only with respect to all the Outward Orders and Forms of Discipline in the Government amongst us, but also with respect to the Power of God: which, being Compared with his now declared Meaning on the same Subject, shews again that he doth not by this confirm (notwithstanding his pretence so to do) what is signified in the aforesaid Letter, because here is no mention made of any Outward Orders (Establish’t and Practized by the People called Quakers) and that he pretends his Meaning to be an Establishment on the Spirit only, and such as are led by it; which is a clear discovery of his Fallaciousness and will so appear to such as peruse his words, whereon the Fifth Observation is made: for therein he pretends to give the same Satisfaction as is signified in the same Letter. Besides, 'tis worthy our Observation, that from R.B’s words, some Persons are intended Establishers of the Government upon the Spirit only (but yet with this Addition (notwithstanding his word only) and such as are led by it: which to me seems a two-face’d kind of Expression; for if the heart of a man be the place wherein the Laws of Christ are written, and his Government is to be exalted, and that we have no ground to expect any other Government, or Governours to be like unto Moses, save Christ Jesus by the Manifestation of his Spirit in us; why could not he have contented to have Stopt his Pen at the words [S P I R I T O N L Y?] but forasmuch as he makes the Addition and such as are led by it, I must confess I am in some measure at a stand, touching his meaning thereby, and have a Godly Jealousie, that notwithstanding his pretence to the Spirit, and that nothing done by meer Imitation will any thing avail; yet when it may serve his turu, he may from his own Lines bring forth another Conclusion, and indeed a Subjection to others, under the Notion of Governours over the rest, and that the Dictates of the Spirit in us, must give way to the Dictates of the Spirit in others; by which means at length it may so happen, that the Profession of the very Principles of Truth (as held forth amongst us in the Beginning) may be Irradicated: for if once the Day come, wherein the Faith of any is, that certain Persons (above or distinct from and others) are the Men who are led by the Spirit, and that the Government of Christ is Establish’t on them, then in probability it will naturally follow, that instead of Embracing the Primitive Exhortation, [turn in your Minds unto the Light that shines in your own Consciences] many will be turning their Minds out unto the Dictates of others; and were it so, that what R.B. aims at should be granted viz. the Establishment of Christs Government, on men led by the Spirit; then this might be objected, that many might pretend thereto who were not led by the Spirit, and where the Spirit of Discerning is wanting in such as are to be Governed, they may be in an ready and open way to Destruction. But on the contrary, let this undoubted Truth be held forth. viz. Let every one be obedient to his measure of Grace and Light received from God, and that the Light and Grace is a Reprover of all Sin, then there will be no Stumbling nor By-Path walked in. Moveover, his Language in another respect seems to me inconsisting with the Truth; because the Government treated upon to be Establish’t is pretended to be Christ’s Government, that the Establishers, are certain Persons signifed by these R.B.’s words, We do Establish it, that the Object whereon it is Establish’d in the Spirit: all which consider’d I may truly say, that 'tis a work not fit for poor Mortals to pretend to, especially if we consider that 'tis already Established by God himself on Christ’s Shoulders. But if instead of that which occasions this Observation R.B had signified, that those who are led by the Spirit, are subjects under Christ’s Government, I know that such language would have reached the Consciences of many.I now come to take notice of these R.B’s words, And yet 'tis strange that W.R. in his Papers should labour so much against this, affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation, and not of Command. On this I Observe, First, the said sentence is made up of a Part of one sentence of mine, and with the addition to that sentence of these R.B’s own Words [and no of Command] and all this (as by his discourse to me appeared) to insinuate a belief, that I hold a Principle so large, as that the very Murtherers of Christ, those that persecuted and burned the protestant Martyrs, and all Idolotry, wickedness and superstition were to be thereby Justified, which my Soul abhors: and blessed be the Lord he that given me a better Understanding than to assert any thing form which such horrid conclusions may be drawn; and indeed his language seem to savour of that Spirit which opposed the Children of Light in the beginning, saying The Jewes acted from the Light in them, when they crucified Christ. And since R.B. is so disingenuous, as not to lay down all my words, nor yet the occasion (which if he had, his present discourse herein would have seemed more impertinent) I shall therefore on this subject further add; RB. in his book of Government asketh this question, Whether the Church of Christ hath Power in any cases that are matter of Conscience, to give positive sentence and decision, which may be Obligatory upon believers, and then proceeds to Answer the said Question thus: I Answer, affirmatively, she hath, on this occasion (treating amongst other things) I say that it doth seem plainly to contradict this Wolsome Testimony of and for the Turth, viz. That the sentence and Judgement of any man or men whatsoever retaking 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, that the Conscience is or ought to be bound, other bonds may make Hypocrites, and busie Bodies but not good Christians. 'Tis now to be Considered how from these my aforesaid words, spoken on the aforesaid, occasion with respect to a dislike of one Believer, or Disciple of Christ, his imposing upon another, Contrary to his Conscience R.B. can draw a conclusion, that my Language in that Sentence, hath a Tendency to Justifie the Jews in crucifying Christ, and those that persecuted and burned the Protestant Martyrs; and not only so, but Idolatry, Wickedness, and Superstition, &c. And whereas after he hath made his aforesaid insinuation he freely agrees to my words, if (as R.B. saith) his meaning be, that no man of or from himself only or by Vertue of any office &c. ought to command any thing to be performed in the Church; but (saith R.B) if he will say that no man, albeit really moved by the Spirit &c. ought to go further than a recommendation, it is a most insolent limiting of God under a false pretend of Liberty. These foregoing words of R.B. gives me occasion thus to Answer, that since my words would admit of a Construction allowable by himself for Truth, his secret Evil Insinuations fall to the Ground; and as to the latter part of his Construction thereon I thus say That what God moves to, ought to be Obeyed, that his power is unlimmitable, that all his actions motions and commands are just because they are his: but yet, though I so grant I do Affirm, that there is not the least Ground in the Scripture of Truth, nor yet from the Light of Christ, to believe, that in this our day God hath, or by his Spirit will move any member of the Church of Christ to give forth certain Orders, and Prescriptions, with respect to the rest of the members, as that which (though relating to their Consciences) they ought to Perform, and Practice, whether they see it their duty or whether they are or not free to so do; for if the Blind was not to be accepted for a sacrifice under the First Covenant, much less can it be acceptable under the Second, unless God should so command, which we have no Ground to suppose; and forasmuch as this Subject is largely treated on in the 7th Section of the First Part of the Christian Quaker which is given forth by me on the behalfe of my selfe and others concerned, I shall referr the Reader thereto, for the further Manifestation of the Truth, relating to this matter. And whereas R.B. sayeth, that things may be proposed to the Church by way of Command, I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker, and also to my Answer to his Book of Government contain’d in this Treatise, in both which the Scriptures urged by him, relating to the word Command, and the meaning thereof according to the Truth discovered.↩
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W.R’s Tenth Observation. (k) This is not my Concern, having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto. ↩
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W.R’s Eleventh Observation. (l) To signify, that I wrest his Words, or put a Disadvantageous meaning contrary to the signification of his words, is a false insinuation; neither did I mistake, nor yet so signife by letter as anon from the Observation on that letter termed mine, will be made appear: for I put no meaning on his lines, but what the very Express Grammatical sense thereof (Compare one with the other) would bear, as will sufficently appear to such as will be at the Paines to compare my answer to his Book of Government with the Matters I pretend to answer; and though he pretends to leave his case herein to the Readers Judgement, yet he Impatiently records his own unjust Judgement; first on this wise, surely it is not Answerable to that candor and Justice that W.R. lays claim to, meaning as his Express Words import, because I doubted that from the words of the Apostle, Rule, Command, Ordain, &c. R.B’s meaning was, that some things others ought to obey whether they see it their Duty yea or nay Alas! had R.B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty, because they see it not, and in his Book of Government he saith, 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. Me think then he would have forborn to Judge me as aforesaid: and though he signfies that I make a Digression, concerning the Second Daies Meetings in London, I say it cannot Properly be called a Digression, since ‘tis Matter of Observation on such as were concerned in the Approbation of R.B’s Book of Government: besides Robert Barclays Disingenuity is apperent in signifying, that I Judge the Apostle Paul, and yet sayeth not wherein: I shall therefore cite the Matter occasioned him falsly affirm that I Judge the Apostle my words of these: The Scripture R.B. quotes, is 1 Tim, 1. 19, 20. which this sayeth, Holding Faith and a good Conscience which some having put away, concerning Faith have made Shipwrack, of whom is Hymeneus and Alexander, whom I have delivered to Satan, that they may learn not to Blaspheme. Having thus repeated Pauls words, I then proceeded in these words. What’s this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matter of Conscience, may bind Believers; 'tis so remote from it, that it needs no Explanation to shew it so; Nay I may reasonably query, whether this Scripture be (to ordinary Capacities) plaine 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 Blasphem if by the Word Satan is meant the Devil, as is usually understood. I now query of R.B. whether the Delivery of a Transgressour to the Devil be according to his Light, that way to learn not to Blaspheme? if not, his Reflection on me, that I judge the Apostle, is unjust and absurd.↩
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W.R’s Twelfth Observation. (m) R.B. now seems very confident that a great part of my work is a Building up and then a Pulling down, but gives no Substantial Reason to prove his Assertion. For ‘tis one thing to discover for the Sakes of others the Weakness, or Errour both in Principle and Practice of one professing Christianity; 'tis another thing to make ones self a Judge over the Consciences of such, so as to Condemn them for not walking according to anothers perswasion, though contrary to their own. This First is Commendable and the only thing aimed at and performed by me in that Part of my Work which he pretends is a Building up, and then a pulling down. The other I Affirm R.B. is not Capable to render me guilty of, if he were, Doubtless he would have done it, and then I should have Readily acknowledged my Errour therein. For Examples-sake I shall cite one instance I positively affirm, that this Judgement touching the Authority of the Churches, in relations to the decision of Difference Touching Outward things erronious, and have writen somewhat large to manifest it so. This I did for the clearing of Truth. And Perhaps he may terme it as an evidence that I therein built that which I destroyed, when I said, we find the Apostles Exhorting the Churches not to be Judging one another, with respect to things relating to Conscience. But an Inference will not hold, unless I had also declared, that if he, or any Believer like minded with him, should Practice according to such a Judgement they were then to be condemned: but that I have not done, for should I so have done, his construction of my Building up and Pulling Down might have held; but I am so for from being of such a Censorious Spirit, as that I think 'tis rather his Duty (whilest so principled) to referr any such Difference arising between him, and another Friend unto the Decision of the Church. This I hope will suffice to shew the Fallaciousness of his inference and the abuse and Perversion not only of my Intent but my Words themselves. And if his Inference to my Words be good, than 'tis Plain that Paul might Justly be blamed when he withstood Peter (Gal. 2. 11.) to the Face, Because Peters was to be blamed.↩
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