Sect. V.
What we stand for, viz. Truth and Righteousness, and that Christ’s Government may be exalted in every Heart, under which we are instructed not to depend on Man, but on the sufficiency of God’s Grace. A Testimony against Tythes, and for Meeting together in time of Persecution, the neglect whereof may be the Fruit of Weakness, or disobedience, The Government of Christ, and the Laws thereof are inward. Some parts of the Fruits brought forth, under the said Government are described. An Objection relating to the Securing any part of a mans Estate on a fore-sight of Premunire, or Fines for meeting answered.
Having thus far eased our selves. ‘Tis with us in short to inform the Reader, what we stand for, and what we stand against; that so the understanding impartiall Reader (who cannot be principled to shut out all Reason, and all Wisdom, notwithstanding publick Exhortations to the contrary, as if Wisdom and Reason of all kinds were condemnable) may perceive more clearly what we are, and what we are not.
That then which chiefly we stand for, is Truth and Righteousness, and that Christ’s Government may be exalted in every Heart; which might be branched forth into many particular {First Part 28} Doctrines, and Practices: but for as much as that hath largely been treated on by many antient & honourable Friends to Truth and Righteousness (who were Instruments in Gods Hand to gather us into the Belief of his Light, and Sufficiency of his Grace, though since fallen asleep) and that we intend more particularly to treat thereon in the second part of this Treatise; we shall not much enlarge thereon, in this part; yet think it necessary for the sakes of some, here to signifie: That Truth and Righteousness (for which we stand under the Government of Christ) hath Instructed us, not to depend on Man for teaching; but on the Sufficiency of Gods Grace; nor yet to put into the mouths of false Prophets, or Hireling Shepherds; and on this foot we have had a Testimony against paying of Tythes, as being that Antichristian-Yoak, which in the dark Night of Apostasy hath been spread over Nations; and as we came to believe in the Light of Christ Jesus, and to depend upon the Sufficiency of his Grace, and to know the benefit of our assembling our selves together, to wait upon the Lord, for the arising of his pure immortal Life, to the refreshing and consolating our immortal souls, we have been made willing (Praises be to our God) to continue the assembling of our Selves together, waiting upon the Lord in the day of Persecution, and Hour of Tryal, though Sufferings might thereto attend; believing, that whatsoever society of People had been in the Life of Christianity, and yet should for Fear of Man, or the Lawes of Men, forsake the assembling of themselves together (as the manner of some hath been in dayes past) when the will of the Lord was they should not forbear, might thereby come to lose their strength in the Lord: for that we believe, ‘tis the duty of every Christian, to think nothing too dear to offer up for the Lord, when he commands, or calls for it; [Mark, We do not say, at every time that any Informer, that thirsteth after our ruin and Estates, thorough Malice (especially when not prompted thereto by such as are Ministers of the Law) calls for it, but we say {First Part 29} when the Lord Commands or Calls for it.] And if peradventure any should be so overcome, as through Disobedience, Fear or Weakness, not to stand steadfast to the Testimony of Truth in the day of Tryal, even in the manner that the Lord willeth, it is then the Duty of those, that are strong, to deal gently with such, and in that Charity (spoken of by the Apostle, I Cor. 13.) That beareth all things, that endure all things, endeavour to convince them of such their weakness, that so their Faith and Strength in the Truth, may come to encrease; and not be so remote from bearing the Infirmities of the Weak (which was the Apostles Counsel to those who were Strong) as instead thereof to publish such their Weakness, by way of Recrimination through the Nation, especially whilest such Weakness might truly be termed, want of Sight, or clear Conviction.
We also do believe, that the Government of Christ is an Inward Government, that the Laws thereof are Inward, and that the only place wherein they are to be examples is in the Heart of Man; for that Christ’s Appearance is there to be waited for; and that this Government cannot be established by Man, because ‘tis already on Christ’s Shoulders; and he that sits on the Throne of David is to establish it. Notwithstanding ‘tis well known, that some called Quakers, by writing under their hands, have declared themselves to be the Establishers of the Churches in the Holy Order of Truth.
We also do believe, that those who have lived under this Government of Christ, bring forth the peaceable Fruits of Righteousness, strive not for Preheminence, nor yet, like the Gentiles, exercise Lordship over one another: but are meek, gentle, humble, and easie to be entreated; ready to pass by and forgive Offences, even as God, for Christ’s sake hath forgiven us: and so shew forth the Fruit of the Love, whereof Christ our Lord and Master did declare, when he said, By this shall all men know, that ye are my Disciples, if ye Love one another. But on the contrary, we cannot but testify, that {First Part 30} those who are so far from following Peace with all men (which was the Apostles Counsel) as to raise Contention amongst their Brethren, endeavouring to make them Offenders for those things, which (in the sight of the All-seeing God) are no Offence, do not appear to be Subject unto Christ’s Government, though they may stile themselves Establishers of the Churches in the Holy Order of Truth.
Object. But perhaps some may here Object. How come you and those your Opposers (who run against you as dark, leavened, separate Spirits) thus to disagree? for certain we are, that we have heard them testifie to the sufficiency of Gods Grace, in Opposition to the Teachings of Man; magnifie the Light of Christ Jesus (as the Guide to the Father) and bear witness against Tyth-payers and Fleers in thine of Persecution?
Answ. Yes verily, we believe so too; but yet we are not of those, who can hold Unity with such, who sometimes tell us, We must walk according to the Measures of Gods Grace in our selves, and that magnifie the sufficiency thereof (as the only unerring Rule) and yet be Judging their Brethren, because they cannot have a Eye to some Outward Rules and Orders (given forth by such who have said , Look not unto us, but unto the Lord) when at the same time, such as may be so Judged, shall solemnly affirm it reaches not to their Consciences, unto which all Papers, Outward Rules and Prescriptions, are to be brought; that so by the Light of Christ Jesus therein, they may be tryed; and not our Consciences brought unto Papers, or any thing Outward, to be a Bond thereon, before an inward Conviction from the Measure of the Grace of God received: neither can we be at Unity with the Appearance of that Spirit in any one, that vilifies others for Fleers in time of Persecution, Backbiting (instead of endeavouring to restore in the Spirit of Meekness) such, when such an one hath appeared a {First Part 31} Fleer at such time himself; neither can we be at Unity with the Appearance of that Spirit (be it whomsoever it will) that can recriminate man as Tyth-payers, who have been Faithful in the Testimony relating to Tythes, and yet advise a Friend to Purchase Tythes, which is G.F.’s Case, with relation to his Advice unto Nathanial Crisps, and Robert Arch, according as is treated on, and proved by Certificates under their hands, recorded in he 21th. Section of the Manuscript first mentioned in the Preface, ready to be seen.
We are now sensible, that some of our Opposers may take occasion from a part of our fore-going words, thus to Object.
Obj. This your Language of Offering up all, seems not (according to the sence of some) to square with the practice of securing any part of your Estates, when you foresee a probability of incurring a Premunire, or being fined for Meeting, which (as report saith) hath been the Case of some of you; and not only so, but that you have justified the same, notwithstanding some (whom we account faithful) have in Publick Meetings for Worship declared against it, instancing the words of Christ when he said unto Peter, Get thee behind me Satan, thou art an offence to me; for thou favors the not the things that be of God: which was so spoken by Christ, because Peter said unto him, Be it far from thee, Lord; this shall not be unto thee: meaning, as the Context shews, that he would not have Jesus go to Jerusalem, there to suffer; though ‘twas manifested to him, that he must go thither and suffer, &c. Read, Mat. 16.21,22,23. and so by consequence it appears, that Christ reproved that Spirit which exhorted to save Self. Besides, ‘tis well known, that on this occasion the rebellious and condemned Action of Saul in saving Agag, and the best of the Sheep and Oxen alive (being a part of what by the Commandment of the Lord he took of the Amalakites hath frequently been brought (as an instance against some of you) to shew that all ought to be offered up. Read, 1 Sam. 15.
{First Part 32} Answ. Forasmuch as this very Objection has been made use of, as a prevailing Argument to affect some ignorant People against the Friends of Truth, ‘tis needful it should receive a particular Answer, and Observation, which now followeth.
Peters words had a tendency to divert Christ from what he knows to be his Duty; Sauls Action was known and confest Rebellion, in saving that which was no part of his own proper Substance, but a Prey obtained by Commission from God, and that with a severe Command to Destroy all; and therefore we readily Confess, that if any amongst us have endeavoured to divert another from what he know to be his Duty, or hath (in saving any part of that Substance which God Commanded to be Destroyed) acted contrary to his known Duty, ‘tis justly to be condemned; and the Scriptures before cited may in that Case be termed a proposed Allusion thereto. But, alas! this is far remote from the Cases reflected on; Command from God to the contrary, nor yet have saved any thing which the Lord commanded to destroy: And therefore such may justly thus say; How darest thou to Judge the Friends of Truth, and Servants of the Lord, for that wherein they are not Judged of the Lord? Besides, ‘tis worthy Observation, that if any should go beyond their proper Gift, and Line of right Understanding, and in that state offer up their ALL when the Lord calls not for it, but instead thereof a company of Informers, and that also by Illegal Ways, to devour it on their Lusts, this Offering might have no more acceptance with the Lord, under the Dispensation of the New Covenant, than the Offering of the Blind and the Lame under the First Covenant had: And indeed, it may not be unnecessary, farther to consider, the End wherefore the Lord hath made us Stewards of Worldly Estates; doubtless ‘twas and is, that therewith we might Maintain our Families, and have a {First Part 33} due regard to the Poor, the Fatherless and the Widow, that are or might be Objects of Charity: and therefore it may well be deemed not contrary to the Truth, Lawfully to preserve the same, for the Ends for which ‘twas given, and to endeavour by all Lawful Ways and Means to prevent the Spoylers Design of possessing our Estates to consume it on their Lusts. And indeed, Charity oblige us to suppose, that these very Considerations occasioned G.F. to advice Mary Penington to secure Worldly Estate, from the hands of such, who were Supposed in a Persecuting Spirit to Thirst after it, though of her self, if what G.F. hath Written in relation to this matter be to be credited, she had no inclination to remove her moveable goods, in order to secure it. And if any should question the Truth of this, relating to G.F. and Mary Penington, we thereto say, that Sufficient Witness to Prove Mary Penington’s Confession thereof can be now Produced, besides G.F. Being charged therewith, did not in his Answer written, deny it.
This our Answer may in probability occasion from some another Objection on this wise.
Obj. This is but a subtil Evasion of that which is the Duty of all Friends, for the Testimony of faithful Friends and the Words of Christ in Answer to Peter, and of Samuel to Saul, will stand over the Heads of Such Dark Spirits as you are.
Answ. This Objection containing such Language, wherewith we are well acquainted from the Mouthes of our Opposers, may thus in Truth be Answered.
That it can no more stand over our Heads, than the words of some Priests, urging Abrahams payment of Tythes, out of spoyles be obtained in War (Gen. 14. 20.) can stand over the Heads of Friends, refusing to pay Tythes of those Lands which are their Inheritance, or proper purchase, and no part {First Part 34} of Spoyles obtained in War. Those who will not receive this as a full Answer to evidence the Weakness of the last Objection, to tenaciously persist in asserting that the said Objection is reasonable, and that form the words of Christ and Saul, will undoubtedly give Just occasion to confirm the sense of our common Enemies, viz. That there are amongst the People called Quakers , who make of the Scripture a mere Nose of Wax; for though the Scriptures mention not any Command from God to Abraham, to pay unto Melchisedeck the Tenths of his Spoiles, yet doubtless he therein did according to the Mind of God, even as Saul would have done had he destroyed all, according to the Command of God; and if what was practised by Abraham, might be taken to be an incumbent Duty of Christians at this day, even as our Opposers would have what Saul ought to have practiced (according to the command of God) to be Exemplary at this day, yet ‘tis apparent, that both one and ‘tother had a real relation to what was obtained in War, and so no proper Presidents either to pay a Tenth part, or to offer up the nine parts with the tenth, of that Estate which is our Inheritance or proper Purchase.
This we are farther sensible may also occasion another Objection to this purpose, viz.
Obj. Your Discourse seems to encourage the avoiding all Suffering, and then, how in this our day shall that Testimony of the Apostle be fulfilled, viz. All that will live Godly in Christ Jesus shall suffer Persecution? 2 Tim. 3. 12.
Answ. To this we answer; Our former discourse encourages the assembling our selves together, though not to put into the Mouthes of Informers at their Wills and Pleasures; and doubtless Few so Weak, but do know the Sufferings of divers kinds may therefore attend; so that unless we were Discouragers of Assembling together to wait upon the Lord, we cannot reasonably be understood to encourage the avoyding {First Part 35} all sufferings. And though Paul's Words seem so positive and general, yet the meaning of the Spirit through Paul, might be more particular, viz. in relation to Times, Seasons, and Persons, wherein the Lord might suffer the Adversary to exercise some of his People, for the Tryal of their Faith and patience; and not strictly meant, that if a man had not suffered Persecution, therefore he had not lived Godly in Christ Jesus. For who dare to be so uncharitable as to conclude, That none who are fallen asleep, that tasted not of Persecution in their day, nor had occasion offered for the spoiling of their goods for the Gospels Sake, Dyed in the Faith of Gods Elect, and of the number of those who lived Godly in Christ Jesus; especially since we know it hath been the practice of some (who have been apt to reflect as aforesaid) to use divers wayes and meanes (according to the best of their Skill and Understandings) to prevent the Stroke of Persecution in their day?
Moreover, ‘'tis observable that Paul’s Words to Felix, &c. Acts, 16. 29. I would to God, that not only thou, but also all that hear me this Day, were both almost and altogether as I am, Except these Bonds: did clearly shew, that Persecution is not such an absolute Companion to a true Christian, as that without it, it’s not possible to live Godly in Christ Jesus; because, no doubt but Paul was then in that state of Godliness, and so also would those, on whose behalf he so spoke, have been, had Paul’s Desires been Answered, notwithstanding he Excepted the Bonds he then was in, by reason of Persecution.
And forasmuch as we know some of our Opposers seems to Glory in suffering their goods to be taken away, and (to speak in their Language) account it the Fruit of a Dark Spirit to endeavour to save any, though but from the thirst of Informers, occasioning Persecution meerly to enrich themselves, we cannot but Query, Whether it be not more Christian like so to act according to ones plain Perswasion, than to contend so much for offering up all, & yet after taken away, to use divers means {First part 36} to get it again; sometimes by Law open-faced, as in the case of Appeals, and sometimes by private and Secret Solicitations, wherein not only Time and Breath is Spent, but (as is credibly reported) the Purse opened too, as some of our Opposers have done?
We shall now return and consider what in probability may be Objected touching the sufficiency of Gods Grace, &c. as in the net following Section.
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