Sect. VII.
Touching Church-Government, and the meaning of the word Church-Government, in the sense of our Opposers, as we (on sufficient ground) take it laid down. Our denial of that meaning. Several Scriptures from whence a Proof for Church-Government hath been pretended, are treated on, shewing that from thence no Pretence can be to claim a Power over Conscience, or Outward Property. The Doctrine touching Power over Conscience, and outward things relating to Meum and Tuum (as the Authors Terms are) which we therefore call Outward Property, Examined, and testified against, as contrary to the Principle of Truth, and Liberty we have in Christ Jesus. Our sense what ought to be done for the Decision of Controversy, with relation to Property between Brother and Brother. An Objection raised to this purpose, That what is given forth by the Spirit, through the Brethren, ought to be obeyed, and not accounted the Dictates of fallible Man; and that, if thou see it not thy Duty to obey, the Reason is, thy Want of Diligence, and not waiting in thy Measure, and so no Plea for thy Disobedience is Good. The said Objection answered. An examination from the Scriptures, Whether Christ gave any Incouragement to his Disciples, to become Rulers over one another.
This kind of Discourse we are ready to suppose may at length occasion from some, such an Objection as this:
Object. What, are you not for Church-Government?
{First Part 45} Answ. To this we say, We are for the Government of Christ, knowing ‘tis his Right to Govern his Church.
Obj. This (may some say) is an evasive Answer to the Question, and therefore may again reply: Be plan, and tell us, Are you for Church-Government?
Answ. For Answer then we say; We ought to ask, what is meant by the word Church-Government? Since we find not the word in the Scriptures of Truth; and it being a word, mostly used under the profession of Christianity, by such who have become Persecutors; we are the more Jealous that Corruption, Usurpation, and Injustice may creep in by such, who contend so much for Church-Government, with respect to Outward Forms of Government; since the Form some take to Govern is in some respect worse than the Forms of Divers Apostate Christians; take this for one instance amongst many more, that might be given, viz. Judging the Merit of a Cause, without hearing both parties, as may be sufficiently evidenced by the giving forth that Paper from Ellis Hookes his Chamber, London, the Twelfth of the Fourth Month 1677. and Subscribed by Charles Marshall and Sixty Five Persons more, against two Antient and Honourable Brethren viz. John Wilkinson and John Story, though not then present to speak for themselves, nor yet ever spoken to by many of the said Sixty Six touching, any Evil laid to their Charge.
Besides, we do know, that many of our Opposers, who appear to us highly affected with Church-Government (as in their account is established amongst us) and that with respect to Outward Formes, do in an high decree manifest a Spirit of Persecution, by endeavouring to take away the good name of honest men, by Lyes, Slanders, and False Accusations (wherein our Opposers have been to our certain knowledge, so industrious, as that we have scarcely known {First Part 46} their Peers in that evil Work) which in many Sections of the Second Part of the first Manuscript, made mention of in the Preface (Particularly the 13th, 18th, 12th, 22th.) is largely evidenced, and ready for the view of any Freind that may desire the perusal thereof, though for the reasons mentioned in the Preface, not herewith publisht.
And, now as the meaning of the word Church-Government (in the sense of our Opposers) we take it to be thus, viz. That some who account themselves Members of the Body of Christ, claime a Power to Rule over other some, if not all the rest, and to give forth Sentences, Directions or Orders, which they ought to own, receive or obey, though they may pretend they see it not their Duty.
If this be the meaning of the word Church-Government, in the sense of our Opposers, as we have cause to believe it is, not only from R.B.’s Book of Government; but also from what hath been said or propagated by others, which we are Perswaded will appear to all impartial Readers, who shall diligently, and in an unprejudiced Spirit, weigh the Second part of the said first Manuscript; mentioned in the Preface (which as we said before is ready for the perusal of any Friend desiring so to do, though for the reason mentioned in the Preface not herewith publisht) we then directly answer, we are not for such a Church-Government.
This Subject, whereof we are now treating, being as some may (comparatively) say, the very Hinge on which the present Controversy seems to depend, we think it necessary to quote those Scriptures from whence (so far as ever we understood) the most pertinent Arguments might be produced to Church-Government, or a Government in some Member or Members over the rest.
Mat. 18. 15, 16, 17. We find Christ thus saying, Moreover, if thy Brother shall trespass against thee, go tell him his Fault, if he will not hear thee, take with thee one or two; and if he shall neglect to hear them, tell it to the Church; but if {First Part 47} he neglect to hear the Church let him be unto thee as a heathen man. Verily I say unto you, whatsoever ye shall bind in Earth, shall be bound in Heaven. Comparing this Scripture touching the Trespass of one Brother against another, with what Paul Writes, I Cor, 2. 4. Dare any of you, having a matter against another go to Law before the unjust, do ye know that the Saints shall Judge the World? if then ye have Judgement of things pertaining to this Life, set them to Judge who are least esteemed in the Church; we reasonably conclude, that the words of Christ, and of the Apostle only hinted at, either Personal Offences, or Differences touching Worldly Matters; and that therein the Duty of the Church was only to exhort to submit to their Counsel; which If they did not, that might Justly be esteemed as Heathen Men: but this is nothing to the purpose of those who have approved a Plea for such a Church-Government, as Claimes a Power of Deciding Matters relating to Conscience, and outward things also, on the occasion of Differences raised touching Worldly Estate: and that others ought to obey such Decisions, which in its natural Consequence hath (as we take it) no Less Tendency, than to claim Power over our Properties, as well as Consciences.
We are now sensible that many Friends who have not been acquainted with the secret Cause of all the Differences amongst Friends, will be startled at this, and be ready to query, Are there any such amongst the People called Quakers?
We Answer; Yes Verily; and that those, who may be accounted Christians too, viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R.B. relating to Government in the Church.
We shall begin first with the Matter of Conscience, the Title of the Sixth Section thereof runs thus, “How far this Government doth extend in matters Spiritual, and purely Conscientious [and then treating thereon the Author thus saith] in which the great Question is, How far in such Cases the Church may give Positive Orders, or Rules;” [and so proceeds to ask this question, {First Part 48} viz.] “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?” [and then goes on thus answering, viz.] “I answer affirmatively; She hath;” [which being compared with what he writes Page 68. of said Book on this wise, viz.] “that their Defacto, giving a Positive Sentence 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;” clearly shewes to us his meaning to be That in some Cases the Consciences of Believers ought to be bound by the Positive Sentence of Others, without leaving any Liberty for a Believer to refuse to submit, on account of not seeing it his Duty to submit.
This Meaning and Government over the Consciences of Believers, we take to be contrary to the Principle of Truth, and Liberty we have in Christ Jesus; for that no Outward Sentence or Matter whatsoever can obliege the Conscience to be approving this or that Excercise of Practice; or to be in the Belief of this or that Judgement, Sentence or Decree, until such time that the Conscience (thorough the inshining of Christ’s Light therein) come to be satisfied, and thereby to be bound and obleiged; and though we find the Author to the Hebrewes, Chap 13. Vers. 7. saying on this wise, Remember them which have the Rule over you; yet he doth not say, Such who had the Rule, were the Church; but discribes them in the next following words to be such, who had Spoken unto them the Word of God; so that if any Authority be given to any to Rule, as Members of Christ’s Body, it appears from the Scriptures of Truth to be unto such, who had Spoken the Word of God unto them, over whom they had the Rule; and therefore can be no President or Proof that mixt, and uncertain Assemblies, as to Number and Qualification may call themselvs the Church, and under that Notion give forth Order, Rules and {First Part 49} Sentences; telling the rest of those, whom they may account their Fellow-Members, ‘tis your Duty to Obey, though you pretend YOU SEE IT NOT.
Besides, it doth not appear, that those who spoke the Word of God, did give forth any Sentence by vertue of their Authority, that might become a Bond on the Conscience, before Conviction by the Grace of God; and Why? Because it is by that Grace that the heart comes to be Established, according as the Author to the Hebrews writes, Vers. 9. of the same Chapter. For ‘tis a good thing that the Heart be established with Grace.
But Perhaps some may quote Paul, 2 Thes. 3. 6. Who thus saith, Now we Command you, Brethren, in the Name of our Lord Jesus Christ, that you with-draw your selves from every Brother, that walketh disorderly, and not after the Tradition which he received of us.
To this we say; Paul in the following Verse gives the Reason for the Urging Obedience to his Precept, viz. For ye your selves know how ye ought to follow us; hence we may conclude, that their Hearts were so established in the Grace of God, as that the Knowledge of their Duty became a greater Obligation upon them, then Paul’s Command.
Verse the 14th. of the same Chap. 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 (may some say) seems very positive to imply, that God hath given Authority to some to Rule in the Church.
Our Answer to this is; Paul’s words related to such, of whom (Vers. 11, 12, 13. of the same Chapter) he saith; We heard that there were some amongst you that walked Inordinately, and work not at all; but are Busy-Bodyes: 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 in well-doing; and then he exhorts Vers. 14th, If any man obey not our Word by this Epistle, note that Man, and have no company with him. This clearly shows what the Apostle had relation unto, viz. to that necessary {First Part 50} and commandable Duty mentioned in Vers. the 11_th. that such who were Busie-Bodies, walking inordinately, might not (in their busie, inordinate Spirit) eat the bread of others, but work, that they might watch their own Bread: were this Command of the Apostle obeyed by those, who run to and fro, having little other Business or Matter, than to cry against some Friends, under the term of Dark, Separate Spirits (though such as are Fatihful) we should not have so many False Accusers as we have, troubling the Countries, raising publick Contentions in Meetings for worship amongst us, to the open Scandal of Truth and Observation of our common Enemies, whereby they rejoice and cry, ha! Several instances of this nature are recorded in the Second part of the said first Manuscript mentioned in the Preface ready for the View of Friends, as aforesaid. And though they give the first onset by Publick Testimonies against particular Persons (Antient and Honourable in the Truth) yet a sober Request from any of us, desiring to know the Matter that’s Evil whereof such are guilty, is with sufficient ground to lay the Contention at our Doors; saying, Why cannot you hear? all things would have been well, if you could have born; But alas! We are not of those who can so suffer Truth to fall in our Streets; and so they go on where they have Credit, proseliting simple People against honest Friends, by their Lies and Slanders. But to return, let us consider, Whether the last recited Quotation speaks any thing to encourage one Brother to claim Authority over the Conscience of another; or that some Members of the Church of Christ, may meet together, and give forth Sentences and Decrees in Matters relating to Conscience against others, oblieging all to submit thereto. Nay verily, that Construction cannot stand in Truth and Righteousness, though it should come from an Assembly called a General Assembly: For albeit the Author to the Hebrews tells them, They were come to the General Assembly and Church of the First-Born, which are written in Heaven; Yet he speaks nothing of their Authority, as Judges (much less that their Sentences, or Judgements should obliege the {First Part 51}Consciences of others, without relation to a Conviction from the Appearance of the Spirit of Truth, or Grace of God in themselves) but tell them, that God is the Judge of all. _
The next thing we are to manifest is, that some there are amongst the People called Quakers (who may be accounted Chieftains too) that approve of a Plea for Government amongst themselves, which in its natural consequence hath (as we take it) no less tendency than to claim a Power over our Properties, as well as Consciences.
For Proof whereof we say, the Second Days Meeting of Ministering Friends in London took upon them the Approbation of the aforesaid Book, relating to Government, whereby they are Entitled to the Matter therein contained.
The Reader may peruse the Fifth Section of the aforesaid Book of Government, beginning Page 37, the Title of which Section is, “In what Cases, and how far this Government extends; and first as to Outwards and Temporals;” [the Author treating thereon Page 39, sayeth thus] “In the second place, this Order reacheth the Taking-up, and Composing of Differences, as to Outward Things,” [and so proceeding on that Subject the Author comes thus to affirm] “We do boldly Averre, that as a People gathered together by the Lord unto the same Faith, and distinguished from all others by our Joynt Testimony and Sufferings, that we have Power and Authority to decide and remove these things.”
This we Testifie is repugnant to the Light of Christ Jesus within us, and Testimony of the Scriptures of Truth without us, for as Christ’s Kingdom is not of this World, so ‘tis not likely that his Members should by his Authority, claim a Jurisdiction in the Matters relating to this World: and if Christ himself, when he was desired by a certain man, * to bid his brother divide the Inheritance with him1, refused to be a Judge in that Matter, relating to Property, when desired by one Party, saying, Who {First Part 52} made me Judge over you? How much more unreasonable is it, for his Members to assume a Jurisdiction, when desired by neither Party, we leave it to the Consciences of impartial and understanding Readers to weigh and consider, and in the Light of Christ to Judge; saying in our Hearts, Blessed be the Lord, that neither the Second Dayes Meeting, nor those who are at Unity with them, as Approvers of the said Book, have any Jurisdiction over our Properties; for if they had, and should appear so unjust in their Sentences towards us, as some have been Scandalous in their Tongues, the Prophesies of our Outwardly Withering in Basket and Store might quickly come to pass; but Blessed be God, the Lord hath hitherto been a Blessing to us so that at this time (in a Sense of his Mercy, and of that Charity, which oblige the us to love our Enemies) we do heartily desire, that the False Prophesies and Plagues against others (whom the Lord hath and doth Bless) may not be fulfilled on the Heads of such Prophesiers.
Object. But perhaps some may query of us, What ought to be done in Cases of Difference, between Brother and Brother?
Answ. To this we say, The Parties differing ought to choose honest Men skilled in he matters wherein they differ, to end the same, and not to go to Law; and if any shall refuse so to do, the Church of Christ have only Power to Admonish them to their Duty; and if they refuse to take their wholsome Counsel, may then declare such unworthy of their Society; but for any members under the notion of the Church, to say, We have Power to decide and remove these things, without the assent of the Parties differing, is an Usurpation; and that the assent of Parties, was not intended by the Approvers of the said Book of Government, it is evident to us; for that there is not in any part of the said Book one Tittle to that purpose; neither could such Assent to be so exprest, and yet the Case whereunto {First Part 53} it related be pertinent to the matter of Power treated on in that Section (which was, In what cases, and how far this Government extends) whenas any Heathen Man might claim the like Power, when given by assent of Parties: And to us ‘tis evident, that the Purport of Paul’s Counsel to the Corinths, (I Cor. 6.) at variance, was, That they who were at Variance should choose some of the least in the Church; and not the rest of the Church choose, or set apart any for them to decide their Differences. For that, when he said, I speak to your shame, is it so, that there is not a Wise Man amongst you? he could not in Truth intend shame to those in the Church, who were not a Variance, but in Peace, Love, and unity in the Truth, each toward other; for no question but they were ready to choose Wise Men to judge the mater, if they had had Power, or the differing Parties would have assented; but doubtless that shame intended by the Apostle related to the Parites differing, who had Power to choose Persons to decide their Differences, and yet would not but go to Law.
On the whole matter we have this further to Add.
If Paul lookt on himself, as having Power to command, to rule and govern over the Church of Christ, and that ‘twas their Duty to Obey him, whether they saw it so or no, what’s the meaning that the same Paul testifies for himself, and other his Brethren, 2 Cor. 4. 2. That they had not handled the Word of God deceitfully, but by Manifestation of Truth, commending themselves to every Mans conscience in the Sight of God; comparing this with what Paul writes in the same Epistle, 2 Cor. 10. 15. Having hope, when your Faith is increased, that we shall be enlarged by you, according to our Rule abundantly; it appears evident to us, that preaching up Obedience to that wherein the Conscience through Faith is not satisfied, is a handling the Word of God deceitfully: and therefore, though we have been Informed, that we are dark and blind, even by such who tell us they do see; publickly; Preaching on this wise, If you do not see your selves, you must then follow us that do {First Part 54} see; yet we cannot on that foot embrace such Doctrine, lest like blind men we fall all together into the Ditch, and embrace that for the light of the Sun which is no other than the dark Body of the ——— MOON.
We are now sensible another Objection may thus arise.
Object. The Spirit of God (which is but one in all) hath moved in our Brethren to give forth certain Orders, Commands, and Prescriptions, and therefore we ought accordingly to Obey; and this cannot be called the Dictates of Fallible man, but of the Spirit given forth through Man; and wast thou, (that pretendest thou seest it not thy Duty of Obey) but Obedient to thy own Measure, thou wouldest then see it so, and be one with the Brethren; and therefore we cannot but tell thee, ‘tis thy Duty to Obey, since the reason thou seest it not thy Duty, is thy want of Diligence, and not waiting on thy own Measure: besides, we find that very Person who hath travelled much for the settling of Mens Meetings, hath lately given forth a Paper, the import whereof is to Justifie Prescriptions.
Answ. To this we say, That if the Spirit of God moves in any Member of the Body 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 no, or whether they are free so to do or no; then (no doubt but) they ought to act, and do, because the Spirit of Truth hath so moved: but this is to suppose, that which under the Dispensation of the Second Covenant, we have not the least ground from the Scriptures of Truth, or Light of Christ to suppose: For if the blind was not to be accepted of for a sacrifice under the First Covenant, much less can it be acceptable under the Second: And therefore we do not believe, that we ought to expect that any such motion from the Spirit of {First Part } God should appear through any one, or more Members of the Body of Christ with respect to others Members of the same Body: and our Faith is, that all those who are Heirs of that Kingdom which is everlasting, are entituled to a like Freedom, not to be Imposed upon by other, contrary to the Divine sense and Heavenly Understanding, which as Co-heires and Co-workers together they are made Partakers of: And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth; however we must confess, he that is not diligent to wait upon God in the Excercise of his own Measure of Grace received, is by the Light of Christ condemnable; not for refusing to perform that which he sees not to be his Duty, with respect to other mens Lines made ready to his hand, wherein his is not satisfied; but for neglecting to wait upon God, because ‘tis manifest in every one, that hath been convinced of the Truth, that ‘tis our Duty to wait upon God. and this our sense and reason answers to the Testimony of the Scriptures of Truth, where ‘tis said, Rom. 1. 18, 19. The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men, who hold the Truth in Unrighteousness because that which may be known of God is manifest in them; for god hath shewed it unto them: So ‘tis clear to us from the Scriptures of Truth without us, as well as form the Light of Christ within us, that the Wrath and Condemnation of God goes forth against such, as Live not Answerable to what God hath manifested in them; but ‘tis neither agreeable to the Scriptures of Truth, or Light within; for any to poure forth Judgements, against any, for not following or giving heed unto this, or ‘tother Prescription, or Outward Observation, wherein the Conscience is concerned, when such are not convinced thereof to be their Duty, from the manifestation of Gods Spirit in them.
The next thing to be considered is this, that in all the last mentioned Objection, there is no Plea for Obedience unto, or following any thing but the Spirit in its Appearance, whether {First Part 56} through the Brethren, or thy self. From whence we observe.
First, That there is no certain Description, who are meant by the word Brethren.
Secondly, That ‘tis the Appearance of the Spirit that we ought to follow.
Now should this Question be ask’d of such, who may so Object, as aforesaid, Would you have us follow we know not what? We are ready to Believe, that they would say, Nay, if they answered any thing to the Question; and if so, then the Force of the Objection falls; for that we account it our Duty to follow the Appearance of the Spirit of God, through the meanest Member, when our Consciences are convinced that ‘tis the Appearance of that Spirit. But before we cannot say in Truth, though we should do as such an one would have us, that we are Followers of, and led by the Spirit of God, no more than Jesus can in Truth be called Lord, *2 and not by the Holy Ghost.
Besides, we cannot on this occasion but testifie, that as that Obedience which is of Faith in Christ finds Acceptance with the Lord; *3 so that Obedience which is not of Faith, being Sin, is but a dead Performance, and not the Fruit of a living Member, who through the Obedience of Faith unto Righteousness is made alive unto God. And therefore it cannot be the Duty of any Member of Christ’s Body, to run before his Inward Guide, but to wait upon the Lord, that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself; which seems clearly agreeable to the Testimony of the Apostle, where he thus saith, Phil. 3. 15, 16. If in any thing ye be otherwise minded, God shall reveal even this unto you; nevertheless, whereunto we have already attained, let us walk by the same rule.
He that savours the things of God, may easily perceive, that the meaning of the Spirit through Paul unto those Philippians was, that those who were come to a state of Perfection, {First Part 57} should walk by that Rule, whereunto they had attained; but those who had not attained so far, and were otherwise-minded, were to wait for the Revelation of the Son
And now to conclude, as to this Objection, we have this further to add; that we do know many of our Opposers, or at least such, who are not at Unity with us, have very confidently made use of such Discourse as is contained in the last recited Objection, to induce us to follow outward Prescriptions and Orders, though not convinced of its service: which occasions us to be Jealous, that in the process of time, the enemy may so enter in at this Door, as that Darkness may more generally overshadow again, than it doth; though our Hope in God is, that he will lay such a constraint on many of those, whose Eyes are open, beholding the approached Apostasy, as that they may be raised in a sense of Gods Indignation, and appear as Lyons on the behalf of the Lyon of the Tribe of Juda, to oppose every appearance of that Spirit which would be exalting Self, or any Form, Observation, Prescription, or Order, to be as a Bond on the Members of Christs Body, when by the Light of Christ (their alone Lawgiver) they are not fully perswaded thereof in their own Consciences, which (undoubtedly) was the meaning of the Spirit through Paul, when he writ unto the Romans, Chap. 14. Vers. 5, 23. Let every man be fully perswaded in his own mind; For whatsoever is not of Faith, is Sin.
And to come a little closer to the matter in hand, ‘tis too too evident, that Non-conformity to Outward Prescriptions is taken as a mark of Apostasy, even amongst those who have been under the profession of Truth, of which many instances too too Large here to insert, might be produced, which is now forborn, because we suppose there are very few amongst the People called Quakers (for whose sakes this is chiefly written) who are ignorant of the Truth hereof.
Besides, it hath been an Observation of late, that these Questions, or Questions, to the like import, have been frequently {First Part 58} askt, by such with whom we cannot be at Unity in all things, viz.
Are you for Womens Meeting? Meaning distinct Womens Meetings from Men, amongst whom Under Pretence of taking care of the Poor, another thing seems to be more chiefly aimed at, as anon will be made appear.
Are you for Recording Condemnations? Meaning thereby, whether the Partyes, who have Condemned their Failings (and through the Mercies of the Lord have been restored, and their Offience blotted out and forgiven by him) assent thereto or no.
Are you for settled Monethly and Quarterly Meetings touching Outward Business, since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business, relating to the Affairs of Truth?
And when these, or such-like Questions have been askt of Friends in Truth, that could not Answer thereto [ Yea ] we are sensible that it hath been taken by many as a sufficient token of a Dark, Leavened, Rending, Dividing Spirit; and meerly (as we take it) form an apprehension that the Form they stand for, is thereby struck at (though the Services would be effectually performed in another method, as experience in the Counties of Westmoreland, and Wilts hath of late testified) for were it not so, that great stress is laid upon the Outward Form of things prescribed to be practiced, how comes it to pass, that J.S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise, viz. “J.S. speaking amongst many Friends of the Danger of Forms, because of the Consequences that might follow, said, that amongst the Christians of Old the Differences that did arise was about Forms; which could not be seasonable words, when we were establishing the Churches in the Holy Order of Truth.”
Much more might be collected from the Articles (being forty four in number) exhibited by Robert Barrow and twenty {First Part 59} six Persons as aforesaid, to shew how earnestly and zealously the very Outward Form of things are contended for; which occasions us (in all seriousness of Spirit) thus to say, May the Lord God of Heaven and Earth so preserve his People, that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practiced amongst the Professors of Truth, lest they with them prove to be Boasters, proud, Blasphemers, false Accusers, Despisers of those that are Good; which are the very Marks and Tokens of those who had a Form of Godliness, but denied the Power thereof, from whom the Apostle Exhorts to turn away; and how these Marks rest upon many of those, who so earnestly contend for their Outward Forms, we leave to the Impartial Reader with the Light of Christ to Judge, when he hath thorowly informed himself of their Fruits.
Oh Friends! The serious Consideration of these things bows us before the Lord, and in a Sense of his Mercies to us we can no longer keep silent, but in his Fear declare that our Consciences are concerned for the Cause of God, and his Truth: and since it is so, that an ill use is made of that Spirit of Forbearance and Condescension, which we are sensible hath been used by many of our Brethren, it is now become our Portion to unburthen our selves, of that which hath been our Burthen; believing that the Lord is not only arisen, but will yet more and more arise, against that Spirit that would exalt itself, over the Heritage of God, endeavouring to rule over their Consciences, whenas Christ alone is Lord thereof.
It may now be worthy our Observation to consider, whether any Encouragement was given by the Lord, and Master Christ Jesus (whilst of Earth) unto his Disciples to become Rulers one over another.
We find that he Exhorts his Disciples, Judge not, that ye be not Judged: be not ye called Rabbi, for one is your Master, even {First Part 59} Christ. And all ye are Brethren: but he that is greatest amongst you, shall be your Servant; and whosever shall exalt himself, shall be abased; and he that shall humble himself, shall be exalted.
Here is no ground to believe that Christ Intended, that when he was departed, his Disciples should be exalting themselves one over another, as Governours, and Rulers: and if we consult the Scriptures of Truth, we shall find; that though his Disciples had a Dependency upon him, whilest in his Bodily Appearance to be their Leader; yet he tells them (John 16. 7. 13.) It is expedient for you, that I go away, for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you, and he will guide you into all Truth, for he shall not speak of himself.
Had it been so, that Christ Jesus intended the Exaltation of one of his Disciples as an Head, or Supream (unto whom the rest ought to have had an Eye, in a more peculier manner than ordinary) he would have undoubtedly signifyed so much; but doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance: and therefore signifyed, ‘Tis Expedient I go hence, that the comforter come; agreeable to which are the meaning of the Apostles Words, though we have know Christ after the flesh, yet henceforth know we him no more, that is to say, after the flesh no more.
All which doth clearly demonstrate unto us, its not according to the Will of God, that under this Administration, we should have our Eyes out unto Man; but that our great Dependency should be on that Comforter, the Spirit of Truth, which Christ Testifyed the Father would send in his Name, to teach us all things, and that this Comforter should be in us. And therefore on this occasion ‘tis with us to give this further Testimony, that every Member of the Body of Christ, is thorough the Death of Christ, made dead unto any other Law, save the Law of the Spirit of Life, manifested thorough the arising {First Part 61} of Christ, by his appearance in every such Member; and so as perticuler Members are become maryed unto him, and having all Fellowship each with other in the Spirit, those who are such ought to demean themselves each towards other full of Love, Charity Bowels of Compassion, Longsuffering, forbearance, Meekness, Humility, Patience, Gentleness, and of all other vertues, that are the Fruit of the Spirit of God; but as to Obedience, every Member owes that unto Christ, his Head, unto whom every thought (according to the Testimony of the Apostle Paul) ought to be brought in obedience.
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