Sect. VI.
On the occasion of an Objection, raised touching the sufficiency of Gods Grace, Unity is treated on, from the words of Paul to the Corinths, that they should all speak one thing, Touching the Word Independency, occasioned by a Publick Preacher. That leaving Friends to the Grace, Light, and Spirit of God, is not the way to lead into Rantism.
Objection.
Tis true (may some say) this Doctrine of exalting the sufficiency of Gods Grace, squares with the Principle of Truth as Preach’t amongst us from the Beginning, and it has then and still hath an Answer in our Consciences; but now several of those, who have been Instruments to gather us, increase in the Knowledge of the Mind of God, and they now tell us, that they doubt if there be no care taken to preserve an Unity amongst the Professors of Truth, Friends may be scattered and broken, and run into a Separation, &c. For did not Paul exhort the Corinthians, that they should all speak one thing? I Cor. 1. 10.
{First Part 37} Answ. To this we answer, that when Paul came to understand, that the Church at Corinth were some for Paul, and some for Apollo, and some for Cephas, and some for Christ, there was great need for him on the Occasion to exhort them to speak one thing, lest their Faith and Hope in the Gospel might come utterly to be destroyed; did those who cry against such (whom we account Faithful Friends) as dark Spirits, and plead so much Unity, and to speak one thing, exhort those who were apt to pin their Faiths on an Apollo, a Paul, or a Cephas, to be for Christ, we should think it good Exhortation therein to speak one thing; and that which cast a great Line of Reflection of those Ignorant Zealots, who of late Days have much exhorted us to have an Eye to the Brethren, in which ‘tis evident, whilest others, ancient and honourable, are dispised by them.
Besides, we cannot on this occasion but observe, that the same Paul doth sufficiently evidence his dislike of any Plea for Unity, save that of the Spirit in the Bond of Peace: And though he exhorts to Unity, Ephes. 4. 3. yet Vers. 7 he saith, But unto every one of us is given Grace, according to the measure of the Gift of Christ; which clearly evidences to our Consciences that Paul never intended to magnify any *1 Unity amongst the Brethren but that which might be the natural product of the gift of Grace, or manifestation of the Spirit, as given one according to measure, to profit withal, and whereby they might (in the language, and according to the example of the Apostle Paul) say each unto other, By the Grace of God I am what I am.
We are yet sensible that another Objection may still arise:
{First Part 38} Obj. What then are you for an Independency? Yes verily, we are for an Independency, that is to say, *2 not to depend on the Counsel of one man, nor yet to depend on the counsel of General, Quarterly or Monthly Meetings, but as there is sufficiency in the Grace of God, that is given unto us to profit withal, so to have a Dependency on that Grace, to teach, di-direct, and instruct in all things, relating to the Inward man of the heart: knowing that its against the nature of that Principle in which we have believed, to have a dependency on any thing that is outward, lest it prove unto us like the Reed of Egypt, and Arm of Flesh, that cannot save: but yet we are not against appointed Meetings for the Outward services of Truth, for that hath been and is our practice; knowing that there may be a service therein, as occasion offers; provided all in such Meetings may be kept in humility, as servants each to other, and the Truth; not exercising Lordship over the Conscience, which is Gods Prerogative; nor yet exalting themselves, as if thereby they were entred into that Possession, which can never be taken from them.
Object. We are now sensible that some may be ready thus to say, we can scarcely believe that any man of weight (and under the name of one that be accounted by any a faithful Quaker) would give occasion for such a discourse as this, occasioned on the word [Independency] for that many may be apt to say tis the Language of an Hypocrite that hath outward Power to uphold it, because some who are accounted separate from it, are called Independents
Ans. This occasions us to signifie, that *3 an eminent Person writing to Friends in Wiltshire, by way of Reply to an Answer they gave to the Paper from Ellis Hooks his Chamber, signed by {First Part 39} Charles Marshall and sixty five more, against two ancient and honourable Friends in truth, viz. John Story and John Wilkinson, &c. thus repeats part of the words of the Friends of Wiltshire.
“And what if we in this County (or any Friends elsewhere) should say to any of you of London, or other Cities, or Countries, as to our Publick Concerns in the managment of our Affairs, *4 Meddle not with us; if we should so say unto you we cannot think that this is of the nature of Imposition, having no Penalty annexed thereunto, neither do we understand theirs to be any otherwise.
These words being thus repeated, the Replyer proceeds and gives this Answer,
“To this I answer, ye are out of the Wisdom and Fellowship of the Gospel herein; for where-ever Truth is concerned, the Friends of Truth may be concerned by counsel advice, or other aid or assistance; and to talk of Cityes, Places, or Countries, by way of Limitation, is narrow, weak, and unsound; it is a plain restrain, which is of the nature of Imposition, it ariseth from the same Ground, and tends to the same Center; and the end of this very Spirit (how small soever its appearances are thought now to be) is down-right Independencyes, Parishes and Schismes: suffer but the Universal Cord to be cut, and these things must follow; hereby one Place will be ignorant of the Actions of another and each be as distinct Governments; and by things happening between Persons of differing Meetings, a Foundation is laid for Emulation, Strife, and Division: but where Truth only Rules and Reigns, and that all {First Part 40} Freinds of Truth have Free access in it, Truth, and not Man nor Men rules and reigns: for they that would have a Meeting rule, are as far from Truth, as they that would have a Man rule: for it is neither Man, nor Men, but Truth in all that must, and will preside amongst us; and the Faithful are of one mind, because they have but one Head.”
Here the Reader may take notice, that the Replyer (who is not a mean One) useth the Word Independencyes, and seems to speak against Separate and Independant Priviledges, and distinct Governments; and yet also imports by his words, that neither Man, Men nor Meetings ought to Rule; but that Truth must, and will preside amongst us: and that the Faithful are all of one Mind, because they have but one Head.
Hence some may be apt to enquirer; What may be the meaning of these his words, and the End of this very Spirit is down-right Independencyes, Parishes, sand Schisms?
To this we Answer, That we take him to mean, that there are some who on his sense are, or in the end may become Schismaticks, because they are not principled to depend on the Assemblies of Men, though under a Form of Government (but on the Sufficiency of Gods Grace) which seems to be evident from this his Expressions, “suffer the universal Cord [by which we cannot take him to mean the Power of God, but one outward thing] to be cut, and these things must follow, viz. hereby one Place will be ignorant of the Actions of Another, and each will plead Separate and Independent Priviledges; in sine, they will be as distinct Governments: and by things happening between Persons of different Meetings, a foundation is laid for Emulation, Strife, and Division: but had he not so said, we have evidence satisfying us, that what we take to be his Meaning may reasonably be taken to be his very Meaning: since ‘tis not rational to take him to mean an Independency on the Light of Christ, and Sufficiency {First Part 41} of Gods Grace, because ‘tis used by way of Reflection on those, whose great Concern at this day (as we believe) is to contend and plead for this undoubted Christian-Freedom and Privilege; that as under the Profession of Christianity, the Sons and Daughter of Men, have (by the True Ministers of Christ) been committed to Gods Grace; so they ought to be left free to the Sufficiency of his Grace, as that Teacher of Righteousness, on which they ought to depend: notwithstanding many False and Hireling Ministers have usually thus said, We commit you to the Word of Gods Grace, and yet be found Persecutors of those who giving heed to the Word of Grace, could not adhere to their words. He that hath an ear to hear, let him hear.
We appeal now to Gods Witness in every impartial Reader, whether the Replyers Language in the afore-cited Reply, favors the Truth; and in the mean while shall leave this our testimony on record, that Truth may appear amongst a Few Countrey Friends in a small Village; and that they, from the Appearance thereof, may act by way of Counsel, Exhortation, Aid, or Assistance (charging troublesom, turbulent Disquieters of Gods People not to meddle with them, unless concerned) and yet may not Justly be reflected on as such, as would cut the Universal Cord, which is the Power of God (and cannot be cut) whereby we were gathered: nor yet, that the end of their Spirits are Independencies, Parishes, Schismes; and that they are Pleaders for such Separate Independent Privieldges, as have not a dependency on Gods leading Grace.
Oh Friends! away with all such discourse, that tells you in one Line, that no Man, Men, nor Meetings, but Truth must Rule and Preside; and yet reflect on others, as claiming and pleading for Separate Privileges, and distinct Governments, when in Reality they plead for nothing, but to be left (according as the antient Labourers, who were Instruments in Gods hand to gather us, did leave us, commit us, and commend {First Part 42} us) to the Grace of God, and the Teachings thereof, as manifest in every ones Inward Parts; making no mention of having their Dependencies on General, Quarterly Monthly, or any other Meetings of Men whatsoever; and therefore we cannot but give forth this as a warning to all, to take heed, that ye be not deceived by the cunning Sleights and Devices of Man, to leave your Teacher, that cannot be removed into a Corner; and instead thereof be found depending on the Dictates, and Prescriptions of fallible Man. He that hath an ear to hear, let him hear.
But to come yet more close to the matter in hand; we cannot but further declare, that though the Replier thus hath said, To talk of Cities, Places or Countryes by way of limitation, is narrow weak and unsound; it is a plain restraint; it is of the nature of Imposition; yet we must take Liberty to tell him, that we are not so void of sense, but to perceive, that the General Meeting is that unto which, in the sense of some, all Friends ought to have an Eye, above any other Meeting of Friends whatsoever; and that the meaning of this Exhortation, frequently uttered, viz. Have any Eye to the Brethren, is chiefly mean’t with respect to that Meeting; this we take to be both Limitation, and a design of Imposition.
And whereas the Replier hath said, Hereby one Place will be ignorant of the Action of another; as if that were matter of ill consequence; we think meet to add, that we do know, those who have busied themselves, first to bring the Actions at one Place unto another, have occasioned Emulation, Strife, and Division amongst Friends at Unity. So that instead of approving themselves Keepers of other Mens Vineyards, they have been Destroyers both of other mens and their own Vineyeards too, as by sad Examples too too evidently manifested, in the Countries and Places we Live, or have been Conversant.
If report be True, it hath been Jealoused by some, who cry much against some others, under the term of Dark Spirits {First Part 43} (though Honest Friends) That this kind of arguing, to leave Friends to the Grace, Light and Spirit of God, may lead into Rantism; and therefore ‘tis the Care of the Brethren to appear as watch-men over the Flock, that so none under pretence of being left of the Light, may run in Loosness, Lightness and Vanity; saying, The Light in my Conscience Condemns me not.
To this we say the Lord rebuke that Spirit, that doth so much as Jealous, that leaving People to the Light, may lead into Rantism: such a Sugestion is notoriously wicked, since the Testimony of Truth hath been (unto which we this day bear record) that the Light is a Reprover of all Sin. And as to the latter part of the Objection we say, That those who are true Watchmen, will as much as in them lyes use their Endeavours to bring the Flock to the Light, to prove their Deeds, whether they are wrought in God (and not to Papers, rather than to the Light) as knowing this, that every Work and Word brought forth by Man, is but the Effect of what is first wrought in the Heart, which nothing outward can be a Bond upon to alter, and change: and if we do but consider how Fruitless in daies and years that are past, as well as in the present Age, all Mans Outwards endeavours under the notion of Church-Government hath been, to preserve in a real, true, Heavenly Society, it appears to us as a meer Badge of Apostasy, for any to have a Dependency on any such meanes of Preservation. And whereas it’s Jealous’d, Some may run into looseness, and say, the Light in my Conscience condemns me not; and therefore tis the care of Faithful Brethren to appear, as Watchmen over the Flock: We say so too; and those who approve themselves Watchmen, will endeavour to convince such, who in very deed run into Looseness, &c. that though they may pretend the Light condemns them not, yet that their deeds are Evil, and the Light doth condemn that same, though they may be hardened, and see it not; and so endeavour to awaken the Conscience, that Gods {First Part 43} Witness may be heard; for nothing that is outward can be a Bond on such an one, to forsake his Sin; and imbrace the Truth.
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* I Cor, 12. 7. and I Cor. 15. 10. ↩
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* Some may wonder, why we raise this Objection; but doubtless ‘twill come to the view of one (and not a mean one too) who manifested his doubt, that some of us intended an Independency. ↩
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*Note, his Name is omitted for the reason in the Preface.↩
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* Note, Though ‘tis recited, meddle not with us, yet the very following words are thus, “unless concerned, but if the Word of the Lord be really with any of you, we are ready to hear it, “ which being left out by the replyer we appeal to the righteous Judge, whether he hath not therein acted notoriously unjust, since there could not have been the least Pretence for him to have written as he hath in that Subject had the whole Sentence been repeated. ↩
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