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  RANTERS
  by Robert Barclay
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Barclay's Quaker theological work discussing groups who separated from the early
Quaker movement due to doctrinal disputes and spiritual pride, categorizing
types of separatists and emphasizing the importance of church order, discipline,
and leadership in preventing error and division.

  Chapters: 11

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  TABLE OF CONTENTS
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    0. RANTERS
    1. Section One: The Introduction and Method of this Treatise
    2. Section Two: Concerning the Ground and Cause of This Controversy
    3. Section Three: Whether There be any Order or Government in the Church of Christ
    4. Section Four: Of the Order and Government We Plead For
    5. Section Five: In What Cases, and How Far This Government Extends
    6. Preface
    7. Section Six: How Far This Government Extends in Matters Spiritual and Purely Conscientious
    8. Section Seven: Concerning the Power of Decision
    9. Section Eight: How This Government Altogether Differeth From the Oppressing and Persecuting Principality of the Church of Rome, and Other Anti-Christian Assemblies.
   10. The Conclusion.

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  CHAPTER 0: RANTERS
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  CHAPTER 1: SECTION ONE: THE INTRODUCTION AND METHOD OF THIS TREATISE
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After that the Lord God in his own appointed time had seen meet to put an end to
the dispensation of the law, which was delivered to the children of Israel by
the ministry of Moses; through and by whom he did communicate unto them in the
wilderness from Mount Sinai divers commandments, ordinances, appointments, and
observations, according as they are testified in the writings of the law; it
pleased him to send his own Son, the Lord Jesus Christ, in the fulness of time ;
who having perfectly fulfilled the law and the righteousness thereof, gave
witness to the dispensation of the gospel. And having approved himself, and the
excellency of his doctrine, many great and wonderful signs and miracles, he
sealed it with his blood; and triumphing over death, (of which it was impossible
for him to be held,) he cherished and encouraged his despised witnesses, who had
believed in him, in that he appeared to them after he was raised from the dead;
comforting the with the hope and assurance of the pouring forth of his Spirit,
by which they were to be led and ordered in all things; in and by which he was
to be with them to the end of the world, not suffering the gates of hell to
prevail against them. By which Spirit come upon them, they being filled, were
emboldened to preach the gospel without fear : and in a short time thousands
were added to the church; and the multitude of them that believed were of one
heart and of one soul, and great love and zeal prevailed, and there was nothing
lacking for a season. But all that were caught in the net, did not prove good
and wholesome fish; some were again to be cast into that ocean, from whence they
were drawn; of those many that were called, all proved not chosen vessels fit
for the Master's use and of all that were brought in to the great supper, and
marriage of the King's son there were that were found without the wedding
garment. Some made a show for a season, and afterwards fell away; there were
that drew back; there were that made shipwreck of faith, and of a good
conscience; there were not only such as did back slide themselves, but sought to
draw others into the same perdition with themselves, seeking to overturn their
faith also; yea, there were that brought in damnable heresies, even denying the
Lord that bought them. And also of those members that became not wholly corrupt,
(for some were never again restored by repentance,) there were that were weak,
and sickly, and young; some were to be fed with milk, and not with strong meat;
some were to be purged, when the old leaven received any place and some to be
cut off for a season, to be shut out (as it were) of the camp for a time, until
their leprosy were healed, and then to be received in again. Moreover, as to
outwards, there was the care of the poor, of the widow, of the fatherless, of
the strangers, etc. Therefore the Lord Jesus Christ who is the head of the body,
(and the saints are the several members of that body,) knowing in his infinite
wisdom, what was needful for the good ordering and disposing all things in their
proper place, and for preserving and keeping all things in their right station,
did, in the dispensation and communication of his holy Spirit, minister unto
every member a measure of the same Spirit, yet divers according to operation,
for the edification of the body; some apostles, some teachers, some pastors,
some elders: there are old men, there are young men, there are babes. For all
are not apostles, neither are all elders, neither are all babes; yet are all
members: and as such, all have a sense and feeling of the life of the body,
which from the head flows unto all the body the ointment of Aaron's beard unto
the skirts of his garment; and every member has its place and station in the
body, so long as it keeps in the life of the body; and all have need one of
another : yet is no member to assume another place in the body, than God has
given it: nor yet to grudge or repine its fellow member's place; but to be
content with its own: for the uncomely parts are no less needful than the
comely; and the less honorable than the more honorable: which the apostle Paul
holds forth in 1 Cor. xii., from verse 13 to 30. Now the ground of all schisms,
divisions or rent in the body is, when as any member assumes another place than
is allotted it; or being gone form the life and unity of the body, and losing
the sense of it, lets in the murmurer, the eye that watches for evil, and not in
holy care over its fellow members; and then, instead of coming down to judgment
in itself, will stand up and judge its fellow members, yea, the whole body, of
those whom God has set in a more honorable and eminent place in the body than
itself. Such suffer not the word of exhortation; and term the re-proofs of
instruction, (which is the way of life,) imposition and oppression, and are not
aware how far they are in the things they condemn others for; while they spare
not to reprove and revile all their fellow members; yet, if they be but
admonished themselves, they cry out as if their great charter of gospel liberty
were broken. Now, though such, and the spirit by which they are acted, be
sufficiently seen and felt by thousands, whose hearts God has so established, as
they are out of danger of being entangled in that snare; and who have power and
strength in themselves to judge that spirit, even in its most subtil
appearances; yet there are who cannot so well withstand the subtilty and seeming
sincerity some such pretend to, though in measure they have a sight of them; and
others, that cannot so rightly distinguish between the precious and the vile;
and some there are that through weakness and want of true discrening, may be
deceived, and the simplicity in them betrayed for a season; as it is written,
"with fair speeches and smooth words they deceive the hearts of the simple."
Therefore having, according to my measure, received an opening in my
understanding as to these things, from the light of the Lord, and having been
for some time under the weighty sense of them I find at this instant a freedom
to commit them to writing, for the more universal benefit and edification of the
Church of Christ. Now, for the more plain and clear opening and understanding of
these things, it is fit to sum up this Treatise in these following general
heads, to be considered of; I. FIRST, From whence the ground and cause ofthis
controversy is, the rise and root of it. II.SECONDLY, Whether there be now any
order and government in the Church of Christ. III.THIRDLY, What is the order and
government which we plead for. In what cases, and how far it may extend. In whom
the power decisive is ? And how it differeth, and is wholly another, than the
oppressing and persecuting principality of the Church of Rome, and other
anti-christian assemblies.


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  CHAPTER 2: SECTION TWO: CONCERNING THE GROUND AND CAUSE OF THIS CONTROVERSY
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When as the Lord God by his mighty power began to visit the nations with the
dawning of his heavenly day, (for thus I write unto those that have received and
believed the truth,) and that he sent forth his instruments, whom he had fitted
and prepared fo r his work, having fashioned them not according to the wisdom
and will of man, but to his own heavenly wisdom and counsel, they went forth and
preached the gospel in the evidence and demonstration of the Spirit: not in the
enticing words of man's wisdom; but in appearance as fools and mad, to those
that judged according to man. But their words and testimony pierced through into
the inner man in the heart, and reached to that of God in the conscience;
whereby as many as were simple-hearted and waited for the redemption of their
souls, received them as the messengers of the Most High God; and their words
were unto them, not as the words of men, but as the words of God: for in the
receiving and embracing the testimony of truth through them, they felt thei r
souls eased, and the acceptable day began to dawn in and upon them. Now what
evidence brought these men to make their testimony to be received? Did they
entice? Did they flatter? Did they daub up? Did they preach liberty to the
flesh, or will of man? Nay verily, they used no such method: their words were as
thunderbolts, knocking down all that stood in their way, and pouring down the
judgment of God upon the head of the transgressor every where. Did they spare
the zealous professor more than the open profane ? Nay verily, they condemned
equally the hypocrisy of the one, as well as the profanity of the other; yet
wanted they not regard to the tender seed and plant of God in either. Did they
give way? Did they yield to the wisdom of man? To the deceitfulness of the
serpent, that would reason truth for themselves, saying, I must stay, until I be
convinced of this, and that, and the other thing to be my duty? How did they
knock down this manner of reasoning by the Spirit of God, which wrought mightily
in them, showing and holding: forth that this is the day of the Lord th at has
dawned; that all are invited to come; that none ought to tarry behind; that that
which so pleadeth, is the same Spirit, which of old time said in those that were
invited, "I cannot come yet, I must first marry a wife; I must go prove my yoke
of ox en; I must go visit my possessions; let me first bury my dead father?" Did
not the Lord through them testify and declare against forms, fellowships, false
worships and foolish fashions of this world ? But we felt, as we were obedient,
all these things to be for condemnation; and that, as we obeyed the pure
manifestation of the Light of Jesus in our hearts, there was no hesitation. We
might and should have parted with all things at the first; and what occasioned
such scruples, was but that which drew ba ck,through being unwilling to give
pure obedience to the cross of Christ: for as many as gave obedience, and
believed the light, found no occasion of stumbling; but such as believed not
were condemned already, because they believed not in him that appear ed. Now the
boldness and courage, and efficacy of these messengers' testimony wrought such
astonishment, fear and amazement, in the hearts of such as were ingenuous, that
many began to be inwardly pricked, as in the days of old, and the foundations of
m any began to be shaken ; and some that were asleep were awakened, and many
that were dead and buried in the graves of sin, and formality, and superstition,
an idolatry of all sorts, were alarmed; and many were brought in from the hedges
and the highways, and the truth was received by thousands with great
cheerfulness and a readiness of mind; and the feet of those were beheld to be
beautiful upon the mountains, that brought the glad tidings of these good
things. And great lowliness and simplicity of hear t was upon such that were
newly convinced of the truth, and deep humiliation of spirit, and subjection to
the power, both in themselves, and in those who were over them in the Lord, and
had gathered them into the truth. But as it was in the gatherings of old, so it
also fell out in this day; all kept not their first love: as among those
thousands which Moses led out of Egypt, and carried through the Red Sea, who had
sung praises to God upon the banks of salvation, many carcasses fell in the
wilderness; some who murmured and longed to return again to the flesh-pots of
Egypt; and some for opposing and contradicting the servant, and servants of the
Lord, whom the Lord had made use of to lead them out of bondage, in saying "ye
take too much upon you. Hath the Lord indeed only spoken by Moses? Hath He not
spoken also by us?" And as among these multitudes, which were gathered by the
apostles, there were many, who continued not faithful to the end; some returned
back again w ith the sow to the puddle, after they were washed; some embraced
the present world; some again separated themselves, being sensual and without
the Spirit, despising dominion, and speaking evil of dignities; their mouths
speaking great swelling words, bei ng puffed up, and not abiding in those
things, which they were taught of the apostles; so it is to be lamented, that
among those many thousands, who the apostles and evangelists whom God raised up
in this day (for the gathering of his seed and people out of spiritual Egypt and
Babylon into his pure light and life) did bring forth and gather, there are that
have fallen upon the right hand and the left Some are turned back again into
Egypt, running into the same excess of lust and riot, from whence they w ore
once purified and redeemed. Some could not bear the reproach of the Cross of
Christ; and were by and anon offended in him: some could not bear the
tribulations, sufferings, and persecutions, which came for the truth's sake; and
the seed in them was s oon scorched with the heat of the day. And some not
abiding in subjection to the truth in themselves, were not contented with that
place and station in the body, which God had placed them in but became vainly
puffed up in their fleshly minds, intruding i nto those things which they have
not seen: and would needs be innovators, given to change, and introducing new
doctrines and practices, not only differing, but contrary to what was already
delivered in the beginning; making parties, causing divisions and rents,
stumbling the weak, and denying, despising and reviling the apostles and
messengers of Christ, the elders of the Church, who loved not their lives unto
death, but through much care and travel, and watchings and whippings, and bonds,
and beatings, in daily jeopardy, gathered us by the mighty power of God in the
most precious truth. Yet in all this there hath nothing befallen us, but that
which hath been the ancient lot of the Church of Christ in the primitive times.
Now he that was careful for his Church and people in old times, hath not been
wanting to us in our day; but as he has again restored the truth unto its
primitive integrity and simplicity, and as he has delivered our understandings
from these false doctri nes and principles, which prevailed in the apostasy; so
he hath not gathered us to be as sheep a scattered without a shepherd, that
every one may run his own way, and every one follow his own will, and and so to
be as a confused mass or chaos without an order; but he, even the Lord, hath
also gathered and is gathering us into the good order, discipline an government
of his own Son the Lord Jesus Christ: therefore he hath laid care upon some
beyond others, who watch for the souls of their brethren, as th ey that must
give account. There are then fathers, that have gotten us unto Christ Jesus
through the gospel, of whom we ought to be followers, and to remember their
ways, which be in Christ. There are then fathers and children, instructors and
instructe d, elders and young men, but must exhort, instruct, reprove, condemn,
judge; or else, for what end gave Christ the gifts mentioned Ephes. iv. 11,12 ?
and how are the saints perfected? and the body of Christ edified of those, who
came under the cognizance , and as it were, the test of this order and
government? I may chiefly sum them up in three sorts (though there be divers
others little subdivided species of them.) The first is, those that turn openly
back to the world again, through finding the way of truth too narrow. These have
not been capable to do us any considerable hurt; for being as salt, that has
lost its savor, they mostly prove a stink among those to wh om they go: and I
never knew any of them, that proved any ways steadable to those, to whom they
go. I find other professors make but small boast of any proselytes that get out
from among us; I hear little of their proving champions for the principles of
others against us. And, indeed, for the most part they lose all religion with
the truth: for I have heard some of them say, that if ever they took on them to
be religious, they would come back again to the Quakers, etc. Secondly, Those
who through unwatchfulness, the secret corruption of their own hearts, and the
mysterious or hidden temptations of the enemy, have fallen into his snares; and
so have come under the power of some temptation or other, either of fle shly
lusts, or of spiritual wickedness; who being seasonably warned by those that
keep their habitation and faithful overseers in the Church, have been again
restored by unfeigned repentance: not kicking against the pricks: but have
rejoiced that others watched over them for their good; and are become monuments
of God's mercy unto this day. Thirdly, Such, who being departed from their first
love and ancient zeal for the truth, become cold and lukewarm; and yet are
ashamed to make open apostasy, and to turn back again, so as to deny all the
principles of truth, they having had already such evidence of clearness upon
their understanding; yet not keeping low in their own habitations, but being
puffed up, and giving way to the restless imaginations of their exalted and
wondering minds, fall out with their brethren; cause divisions; begi n to find
fault with every thing, and to look at others more than at themselves; with
swelling words to talk of and preach up a higher dispensation, while they are
far from living up to the life and perfection of this present; like unto such,
who said, " we will not have this man to rule over us:" cry out of formality and
apostasy, because they are not followed in all things; and if they be reproved
for their unruliness, according to the good order of the Church of Christ, then
they cry out, "breach of l iberty, oppression, persecution! we will have none of
your order and government; we are taught to follow the light in of consciences,
and not the orders of men." Well of this hereafter; but this gave the rise of
this controversy; which leads me to that, which I proposed in the second place.


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  CHAPTER 3: SECTION THREE: WHETHER THERE BE ANY ORDER OR GOVERNMENT IN THE CHURCH OF CHRIST
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In answer to this proposition, I meddle not at this time with those, that deny
any such thing as a Church of Christ; I have reserved their plea to another
place. Neither need I be at much pains to prove the affirmative, to wit "that
there ought to be go vernment and order in the Church of Christ," unto the
generality of our opposers, both Papists and Protestants, who readily confess
and acknowledge it, and have heretofore blamed us for want of it. Though now
some them, and that of the highest pretenders , are become so unreasonable, as
to accuse us for the use of it; improving it as far as they can, to our
disadvantage; for such is the blindness of partial envy, that whereas the
supposed want of it was once reckoned heretical, now the present performanc e of
it is counted criminal. These, then, to whom I come to prove this thing are
such, who having cast off the yoke of the cross of Christ in themselves, refuse
all subjection or government; denying, that any such thing ought to be, as
disagreeing with the testimony of truth; or tho se, who not being so willful and
obstinate in their minds, yet are fearful or scrupulous in the matter, in
respect of the dangerous consequences, they may apprehend such a thing may draw
after it. For the clearing then as well the mistakes of the one, as answering
the cavils of the other, I judge, the truth of these following assertions will
sufficiently prove the matter; which I shall make no great difficulty to
evidence. First, That Jesus Christ, the king and head of the Church, did appoint
and ordain, that there should be order and government in it. Secondly, That the
Apostles and Primitive Christians, when they were filled With the Holy Ghost,
and immediately led by the Spirit of God did practice and commend it. Thirdly,
That the same occasion and necessity now occurring, which gave them opportunity
exercise that authority; the Church of Christ hath the same power now as ever,
and are led by the same Spirit into the same practices. As to the first, I know,
there are some that the very name of a church, and the very words of order and
government, they are afraid of. Now this I suppose hath proceeded, because of
the great hypocrisy, deceit and oppression, that hath been cloaked with the
pretence of these things; but why should the truth be neglected because
hypocrites have pretended to it? The right institution of these things, which
have been appointed and ordained of God, must not, nor ought not to be despised,
because corrupt men have abused and perverted them. I know not any thing that
hath been more abused and perverted in the whole world, than the name of
Christian; shall we then renounce that honorable title, because so many
thousands of wicked men, yea antichrists, have fal sely assumed it to
themselves? The man of sin hath taken upon him to sit in the temple of God, as
God; yet we must not therefore deny, that God is in his temple. If the synagogue
of Satan assumed the name of the Church of Christ, and hath termed her oppr
ession and violence, the power and authority thereof; therefore must not the
Church of Christ and its authority be exercised, where it truly is accord ng to
his mind? This I prefix to warn all to beware of stumbling at things, which are
innocent in them selves; and that we may labour to hold the steady, even path of
truth, without running in either of the extremes. For that Jesus Christ did
appoint order and government to be in the Church, is very clear from his plain
words, Matt. xviii. 15-18; verse 1 5: "Moreover, if thy brother shall trespass
against thee, go tell him his fault between thee and him alone; if he shall hear
thee thou hast gained thy brother;" ver.16 : "But if he will not hear thee, then
take with thee one or two more, that in the mout h of two or three witnesses
every word may be established;" ver.17: And if he shall neglect to hear them,
tell it unto the church: but if he neglect to hear the church, let him be unto
thee as an heathen man, and a publican;" ver.18: "Verily I say unto you,
whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye
shall loose on earth, shall be loosed in heaven." From which scripture it doth
manifestly and evidently follow, First, That Jesus Christ intended, there should
be a certain order and method in His Church in the procedure toward such as
transgress. Secondly, That he that refuseth to hear two is become more guilty
(as hardened) than in refusing to hear him that first reproved alone. Thirdly,
That refusi ng to hear the judgment of the Church, or whole assembly, he doth
thereby exclude himself, and shut out himself from being a member; and is justly
judged by his brethren, as an heathen and a publican. And lastly, that the
Church, gathering or assembly of (God's people, has power to examine and call to
account such, as appearing to be among them, or owning the same faith with them,
do transgress; and in case of their refusing to hear, or repent, to exc lude
them from their fellowship: and that God hath a special regard to the judgment
and sense of his people thus orderly proceeding, so as to hold such bound in
heaven, whom they bind on earth, and such loosed in heaven, whom they loose on
earth; I am pa rtly confident that no rational man will deny, but that these
naturally follow from the above-mentioned Scripture; and if there should be any
found so unreasonable, as to deny it, I could prove it by necessary and
inevitable consequences: which at prese nt, as taking it for granted, I forbear
to do. If it be reckoned so great a crime to "offend one of the little ones,"
that it were better for him than so do," that a mill-stone were hanged about his
neck, and he were drowned in the depth of the sea;" wit hout question, to offend
and gainsay the whole flock, must be more criminal, and must draw after it a far
deeper judgment. Now, if there were no order or government in the Church, what
should become of those that transgress? How should they be again restored? Would
not this make all reproving, all instructing, all caring for, and watching over
one another, void and null ? Why should Christ have desired them to proceed
after this method ? Why doth he place so much weight upon the judgment of the
Church as to make the refusing of hearing it to draw so deep a censure after it;
which he will not have to follow the refusing t o hear one or two apart, though
the matter be one and the same? And so as to the substantial and intrinsic truth
of the thing, there lies the same obligation upon the transgressor to hear that
one, as well as all; for that one adviseth him to that which is right and good,
as well as the whole; and they do but homulgate or confirm that, which that one
hath already asserted yet Jesus Christ who is the author of order, and not of
confusion, will not have a brother cut off, or reputed a publican, for refus ing
to hear one or two but for refusing to hear the Church. And if it be objected,
"that the Church of Rome, and all other false churches, make use of this
Scripture and cover their persecution, and cruelty, and oppression by it; and
thou sayest no more than they say:" I answer; I suppose no man will be so
unreasonable as to affirm, that the Church of Rome abusing this Scripture, will
make it false in itself; but how we differ in our application of this Scripture,
shall be spoken of hereafter. I am not now claiming right to this power, as due
to us, (that is reserved for another place,) but this, I say, is that, which I
now aver to be manifest from the Scripture testimony, and to be in itself an
unquestionable truth, "that Jesus Christ intended there s hould be order and
government in his Church;" which is the thing at present in hand to be proved;
which if it be so really true, (as it cannot be denied,) then I hope it will
also necessarily follow, that such, who really and truly are the Church of Chri
st, have right to exercise this order and government. Secondly, That the
apostles and primitive Christians did practice order and government, we need but
read the history of the Acts, of which I shall mention a few pregnant, and
undeniable testimonies, as we may observe in the very first chapter of the Acts,
from verse 13 to the end, where, at the very first meeting the apostles and
brethren held together after the ascension of Christ, they began orderly to
appoint one to fulfill the place of Judas; it may be thought, this was a
needless ceremony: yet we see how the Lord countenanced it. I hope, none will
say, that the apostles' appointing of these two men, or of him, upon whom the
lot did not fall, contradicted their inward freedom, or imposed upon it; but
both agreed very well together; the one in the will and movings of God in
appointing, and the other in the same in submitting to their appointment.
Moreover, after they had received the Holy Ghost, you may read, Acts vi.,so soon
as there was an opportunity, how they wisely gave order concerning the
distribution to the poor, and appointed some men for that purpose. So here was
order and government, a ccording to the present necessity of the case: and the
Lord God was well pleased with it, and the word of God increased, and the number
of the disciples multiplied in Jerusalem greatly. Might they not have said then,
as some say now, we will give our cha rity to whom we see cause; and we will
take no notice of your appointments and orders? Whether would God have approved
of such, yea, or nay ? Thirdly, When that the business of circumcision fell in,
whether it was fit or not to circumcise the Gentiles ? We see, the apostles saw
not meet to suffer every one to follow their own minds and wills: they did not
judge, as one confusedly suppos eth, that this difference in an outward exercise
would commend the unity of the true faith: nay, they took another method. It is
said expressly, Acts xv. 16: "And the apostles and elders came together to
consider of this matter;" and after there had been much disputing about it (no
doubt then, there were here diversities of opinion and judgments) and the
apostles and elders told their judgments, and came also to a positive
conclusion. Sure, some behooved to submit, else they should never have agreed.
So those that were the elders gave a positive judgment; and they were bold to
say, that it pleased not only them, but the Holy Ghost. By all which it doth
undeniably appear, that the apostles, and primitive saints, practiced a holy
order and government amo ng themselves: and I hope, none will be so bold as to
say, they did these things without the leadings of the Spirit of God, and his
power and authority concurring, and going along with them. And that these things
were not only singular practices, but that they held it doctrinally, that is to
say, it was doctrine, which they preached, that there ought to be order and
government in the Church, is manifest from these following testimonies: 1 Co r.
iv. 15, 16, 17. (15:) Though ye have ten thousand instructors in Christ, yet
have ye not many fathers; for in Christ Jesus I have begotten you through the
gospel." (16:) "Wherefore, I beseech you be ye followers of me." (17:) "For this
cause have I se nt unto you Timotheus, who is my beloved son, and faithful in
the Lord; who shall bring you into remembrance of my ways, which be in Christ,
as I teach every where in every Church." Here the apostle Paul is very absolute:
First, In that he desires them to be followers of him. Secondly, In that he
sends a teacher, yea, a minister, and eminent bishop or overseer of the Church,
for to put them in mind of his ways, which be in Christ, as he taught in every
Church. No doubt, there were apostate s, and dissenting spirits in the Church of
Corinth, that gave Paul occasion thus to write, as he testifies in the beginning
of the Chapter, how he was judged by some of them; he shows, how they were grown
high, verse 8: "Now ye are full, now ye are rich, ye have reigned as kings
without us," etc. Might not these dissenters of the Church of Corinth have
reasoned thus against Paul? Did not this Paul teach us, at first, to mind the
measure of grace in ourselves, and follow that ? (for no doubt, that was Pa ul's
doctrine) but now he begins to lord it over us, and tells us, we must be
followers of him. Might not they have judged the beloved Timothy to be far out
of his place ? Might they not have said, it eems it is not God that moved thee,
and sent thee her e by his Spirit; but lordly Paul, that seeks dominion over our
faith; it seems, thee comest not here to preach Christ, and wish us hearts; but
to mind us to follow Paul's ways, and take notice, how he teaches in every
Church: we are not concerned with hi m, nor with his messenger, nor with none of
your orders; and so forth. Doth not this run very plausible? I question not, but
there was such a reasoning among the apostate Corinthians; let such as are of
the same kind among us, examine seriously, and meas ure their spirits truly
thereby. Yea, he goes yet further in the following chapter, verses 3, 4. Verse
8: "As absent in body, but present in spirit, have judged already, as though I
were present, concerning him that hath so done this deed." Verse 4: "In the name
of our Lord Jesus Christ, when ye are gathered together, and my spirit with the
power of our Lord Jesus Christ," etc. Would not one think this to have been a
very presumptuous word? And yet who dare offer to condemn it ? From all which I
shall shortly observe, that it seems, it was judged no inconsistency
nocontradiction, to be followers of the grace in themselves, to b e persuaded in
their own hearts, and also to be followers of the apostle Paul and of his ways;
because his ways and example was no other, than the Spirit of God in themselves
would have led them to, if they had been obedient. Therefore, he found it needf
ul to charge them positively to follow him, without adding this reason. Next,
the great argument the apostle uses to persuade them hereunto, upon which he
mainly insists, because he had begotten them into the truth: "Ye have not many
fathers; for in Christ Jesus I have begotten you thruoght the gospel; where fore
I beseech you, be ye followers of me." So he makes that as the cause; which the
same apostle also in his expostulation with the Galatians, putting them in mind,
how he preached the gospel to them at first, and chapter iv. verse 15: "Where is
then the blessedness ye spake of? For I bear you record, if possible, ye would
have plucked out your own eyes, and given them unto me." We see then, that the
Lord hath, and doth give such, whom he hath furnished, and sent forth to gather
a people unto himself, care and oversig ht over that people; yea, and a certain
authority in the power over them to bring them back to their duty, when they
stray at any time; and to appoint, yea, and command such things, as are needful
for peace, and order, and unity's sake; and that there li es an obligation upon
such, as are so gathered, to reverence, honor, yea, and obey such as are set
over them in the Lord. For saith the same apostle, 2 Cor. it. 9: "For to this
end also did I write, that I might know the proof of you, whether you be obed
ient in all things." And chapter vii. ver. 13, 15: "Yea, and exceedingly the
more joyed we for the joy of Titus, because his spirit was refreshed by you
all." Verse 15. "And his inward affection is more abundant toward you, whilst he
remembereth the obed ience of you all, how with fear and trembling ye received
him." Now this will not at all infer, as if they had been implicitly led of old;
or that such as having the same authority to exercise it now, sought dominion
over their brethren's faith, or to force them to do anything beyond, far less
contrary to what the Lo rd leads us to do by his Spirit; but we know (as they
did of old) that the enemy lies near to betray under such pretences. And seeing
in case of difference the Lord hath, and doth, and will reveal his will to his
people, and hath and doth raise up member s of his body, to whom he gives a
discerning, and power and authority to instruct, reprove, yea, and command in
some cases; those that are faithful and low in their minds, keeping their own
places, and minding the Lord, and the interest and good of his t ruth in the
general over all, shut out the murmurer; and the Spirit of God leads them to
have unity, and concur with their brethren. But such as are heady and
high-minded, are inwardly vexed, that any should lead or rule, but themselves;
and so it is the high thing in themselves, that makes them quarrel with others
for taking so much upon them: pretending a liberty, not sinking down in the seed
to be willing to be of no reputation for its sake. Such, rather than give up
their own wills, will study to ma ke rents and divisions, not sparing the flock;
but prostrating the reputation and honor of the truth even to the world,
minister to them an occasion of scorn and laughter, to the hardening of them in
their wickedness and atheism. Besides these scriptures mentioned, I shall set
down a few of many more, that might be instanced to the same purpose. Ephes. v.
21: "Submitting yourselves one to another in the fear of God." Phil. ii. 8:" Let
nothing be done through let each esteem others better than themselves." Verse
29. "Receive him therefore in the Lord with all gladness, and hold such in
reputation." And iii. 17. "Brethren, be followers together of me; and mark them,
which walk so, as ye have us for an ensample." And iv. 9. "Those things, which
ye have both learned, and received, and heard, and seen in me, do: and the God
of peace shall be with you." Col. ii. 5. "For though I be absent in the flesh,
yet am I with you in the Spirit, joying and beholding your order, and the
steadfastness of your faith in Christ." I Thess. v. 12. "And we beseech you,
brethren, to know them, which labor among you, and are over you in the Lord, and
admonish you." Verse 13. "And to esteem them, very highly in love, for their
works' sake; and be at peace among yourselves." Verse 14. "Now we exhort you,
brethren, warn them that are unruly, comfort the feeble-minded, support the
weak, be patient toward all men." 2 Thess. it. 15. "Therefore, brethren, stand
fast, and hold the traditions, which ye have been taught, whether by word, or
our epistle." 2 Cor. x. 8. "For though I should boast somewhat more of our
authority (which the Lord hath given us for edification, and not for your
destruction) I should not be ashamed." Now though the Papists greatly abuse this
place, as if hereby they could justify that mass of superstition which they have
heaped together; yet except we will deny the plain scripture, we must needs
believe, there lay an obligation on the Thessalonians t o observe and hold these
appointments, and no doubt, needful institutions, which by the apostles were
recommended unto them: and yet who will say, that they ought or were thereby
commanded to do any thing contrary to that which the grace of God in their
hearts moved them to? 2 These. iii. 4. "And we have confidence in the Lord
touching you, that ye both do, and will do the things, which we command you."
Verse 6. "Now we command you, brethren, in the name of our Lord Jesus Christ,
that ye withdraw yourselves from every brother that walketh disorderly, and not
after the tradition, which he received of us." What more positive than this ?
and yet the apostle was not here any imposer. And yet further, verse 14: "And if
any man obey not our word by this epistle, note that man, and have no company
with him, that he may be ashamed." Thus, Heb. xiii. 7:" Remember them, which
have the rule over you, who have spoken unto you the word of God, whose faith
follow, considering the end of their conversation." Verse 17: "Obey them, that
have the rule over you, and submit yourselves; for they watch for your souls, as
they that must give account: that they may do it with joy, and not with grief;
for that is unprofitable for you." Jude 8: "Likewise also these filthy dreamers
dignities." I might at length enlarge, if needful, upon these passages; any of
which is sufficient, to prove the matter in hand: but that what is said, may
satisfy such, as are not wilfully blind and obstinate. For there can be nothing
more plain from these testimon ies, than that the ancient apostles and primitive
Christians practiced order and government in the Church; that some did appoint
and ordain certain things; condemn, and approve certain practices, as well as
doctrines by the Spirit of God: that there lay an obligation in point of duty
upon others to obey and submit: that this was no encroachment, nor imposition
upon their Christian liberty; nor any ways contradictory to their being inwardly
and immediately led by the Spirit of God in their hearts: and la stly, that such
as are in the true feeling and sense, will find it their places to obey, and be
one with the Church of Christ in such like cases: and that it is such, as have
lost their sense and feeling of the life of the body, that dissent and are diso
bedient under the false pretence of liberty; so that thus it is sufficiently
proved, what I undertook in this place. Thirdly, I judge, there will need no
great arguments to prove, the people of God may and do well to exercise the like
government upon the very like occasion. For even reason may teach us, that what
proved good and wholesome cures to the distemper of the Church in former ages,
will not now (the very like distempers falling in) prove hurtful and poisonable;
especially if we have the testimony of the same Spirit in our hearts, not only
allowing, but commanding us to do so. It is manifest (though we are sorry for
it) that the same occasions now fall in; we find, that there are that have eaten
and drunken with us at the table of the Lord, and have been sharers of the same
spiritual joy and consolation, that afterwards fall away. We find, to our great
grief, that some walk disorderly, and some are puffed up, and strive to sow
division, laboring to stumble the weak, and to cause offences in the Church of
Christ: what then is more suitable and more Christian, than to follow the
footsteps of the flock, and to labour and travel for the good of the Church, and
for the removing of all that is hurtful; even as the holy apostles, who walked
with Jesus, did before us? If there be such that walk disorderly now; must they
not be admonished, rebuked and withdra wn from, as well as of old ? Or is such
to be the condition of the Church in these latter times, that all iniquity must
go unreproved ? Must it be heresy or oppression to watch over one another in
love? to take care of the poor ? to see, that there be no corrupt, no defiled
members of the body, and carefully and Christianly deal with them, for restoring
them, if possible? and for withdrawing from them if incurable? I am persuaded,
that there are none, that look upon the commands of Christ and his apostl es,
the practice and experience of the primitive Church and saints, as a sufficient
precedent to authorize a practice now, that will deny the lawfulness or
usefulness hereof: but must needs acknowledge the necessity of it. But if it be
objected as some h ave done, do not you deny, that the Scripture is the commands
or practices of the Scripture are not a sufficient warrant for you now to do any
thing, without you be again authorized, and led unto it by the same Spirit? and
upon that score, do you not for bear some things both practiced and commanded by
the primitive Church and saints? Well, I hope, I have not any thing weakened
this objection, but presented it in its full vigor and strength; to which I
shall clearly and distinctly answer thus: First, Seasons and times do not alter
the nature and substance of things in themselves; though it may cause things to
alter, as to the usefulness, or not usefulness of them. Secondly, Things
commanded and practiced at certain times and seasons fall of themselves, when as
the cause and ground, for which they were commanded, is removed; as there is no
need now for the decisions about circumcision, seeing there are none to contend
for it; neither as to the orders concerning things offered to idols, seeing
there is now no such occasion; yet who will say, that the command enjoined in
the same place, Acts xv. 20, "to abstain from fornication" is now made void ?
Seeing there i s daily need for its standing in force, because it yet remains as
a temptation man is incident to? We confess, indeed, we are against such, as
from the bare letter of the Scripture, (though if it were seasonable now to
debate it, we find but few to deal with, whose practices are so exactly
squared,) seek to uphold customs, forms or shadows, when the use for which they
were appointed, is removed, or sufficiently elsewhere answered our opposers in
the case of water baptism, and bread, and wine, etc. So th at the objection, as
to that, doth not hold; and the difference is very wide, in respect of such
things; the very nature and substance of which can never be dispensed with by
the people of God, so long as they are in this world; yea, without which they c
ould not be his people. For the doctrines and fundamental principles of the
Christian faith; we own and believe originally and principally, because they are
the truths of God; whereunto the Spirit of God in our hearts hath constrained
our understandings to obey and submit. In the second place, we are greatly
confirmed, strengthened, and comforted in the joint testimony of our brethren,
the apostles and disciples of Christ, who by the revelation of the same Spirit
in the days of old believed, and have l eft upon record the same truths; so we
having the same spirit of faith, according as it is written, "I believed, and
therefore have I spoke;" we also believe, and therefore we speak. And we deny
not, but some, that from the letter have had the notion of these things, have
thereby in the mercy of God received occasion to have them revealed in the life;
for we freely acknowledge, (though often calumniated to the contrary,)that
whatsoever "things were written aforetime were written for our learning; that w
e through patience and comfort of the Scriptures may have hope." So then I hope,
if the Spirit of God lead me now unto that which is good, profitable, yea, and
absolutely needful, in order to the keeping of my conscience clear and void of
offense towards God and man; none will be so unreasonable as to say, I ought not
to do it, because it is according to the Scriptures. Nor do I think it will
savour ill among any serious, solid Christians, for me to be the more
confirmedand persuaded, that am led to thi s thing by the Spirit, that I find it
in myself good and useful; and that upon the like occasions, Christ commanded
it, and the apostles and primitive Christians pracfaced and recommended it. Now
seeing it is so, that we can boldly say with a good consciencein the sight of
God, that the same Spirit which leads us to believe the doctrines and principles
of the truth, and to hold and maintain them again, after the apostasy, in their
primitive a nd ancient purity, as they were delivered by the apostles of Christ
in the holy Scriptures; I say, that the same Spirit doth now lead us into the
like holy order and government to be exercised among us, as it was among them,
being now the like occasion a nd opportunity ministered to us; therefore what
can any Christianly or rationally object against it? For that there is a real
cause for it, the thing itself speaketh; and that it was the practice of the
saints and church of old, is undeniable. What kind of ground then can any
suchopposers have (being such, as scrupling at this, do
notwithstandingacknowledge our principle) that this were done by imposition or
imitation, more than the belief of the doctrines and principles ?Seeing as it is
needful to use all diligence to convince and persuade people of the truth, and
bring them to the belief of it, (which yet we cannot do, but as truth needful,
when a people is gathered, to keep and preserve them in unity and love, as
becomes the Church of Christ; and to be careful, as saith the apostle, "that all
things be done decently, and in order;" and that all that is wrong be removed,
according to the method of the gospel; and the good cherished and encouraged. So
that we conclude, and that upon very good grounds , that there ought now, as
well as heretofore, to be order and government in the Church of Christ. That
which now cometh to be examined in the third place is, First, What is the order
and government we plead for? Secondly, In what cases, and how far it may extend
? And in whom the power decisive is? Thirdly, How it differeth, and is wholly
another than the oppressive and persecuting principality of the church of Rome,
and other anti-christian assemblies.


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  CHAPTER 4: SECTION FOUR: OF THE ORDER AND GOVERNMENT WE PLEAD FOR
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It will be needful then, before I proceed to describe the order and government
of the church, to consider, what is or may be properly understood by the church;
for some (as I touched before) seem to be offended, or at least afraid of the
very word, because the "power of the church, the order of the church, the
judgment of the church," and such like pretences, have been the great weapons,
wherewith Anti-christ and the apostate Christians have been these many
generations persecuting the woman, and warring against the man-child. And,
indeed, great disputes have been among the learned rabbles in the apostasy
concerning this church, what it is, or what may be so accounted? Which I find
not my place at present to dive much in; but shall only give the true se nse of
it, according to truth and the Scripture's plain testimony. The word church in
itself, and as used in. the Scriptures, is no other but a gathering ,company, or
assembly of certain people called or gathered together; for so the Greek word
ekklessia signifies, (which is that the translators render c hurch,) which word
is derived from the verb evoco, I call out of, from the root kaleo, voco, I
call. Now though the English word church be only taken in such a sense, as
people are gathered together upon a religious account; yet the Greek word, that
is so rendered, is taken in general for every gathering or meeting together of
people: and therefore where it is said, the town clerk of the Ephesians
dismissed the tumult, that was gathered there together, the same Greek word
"ekklesia " is used Acts xix. 41, he dismissed the assembly,or the church. A
church then in the Scripture phrase is no other, than a meeting or gathering of
certain people, which, if it be taken in a religious sense, as most commonly it
is, are gathered together in the belief of the same principles, doctrines and
points of fait h, whereby as a body they become distinguished from others, and
have a certain relation among themselves; and a conjunct interest to the
maintaining and propagating these principles theyjudge to be right: and
therefore have a certain careand oversight ov er one another, to prevent and
remove all occasions, that may tend to break this their conjunct interest,
hinder the propagation of it, or bring infamy, contempt or contumely upon it; or
give such, as on the other hand are or may be banded together to un do them,
just occasion against them, to decry and defame them. Now the way to distinguish
that church, gathering, or assembly of people, whereof Christ truly is the head,
from such as falsely pretend thereto, is by considering the principles and
grounds upon which they are gathered together, the nature of that hiera rchy and
order they have among themselves, the way and method they take to uphold it, and
the bottom upon which it standeth; which will greatly contribute to clear all
mistakes. Forasmuch as sanctification and holiness is the great and chief end
among tr ue Christians, which moves them to gather together; therefore the
apostle Paul defines the church in his salutation to the Corinthinns, 1 Cor. i.
2: "Unto the church of God which is at Corinth, them that are sanctified in
Christ Jesus, called to be saint s." So the church is such as are sanctified in
Christ Jesus, called to be saints. The power and authority, order and government
we speak of, is such, as a church, meeting, gathering or assembly, claims
towards those that have or do declare themselves members, who own, believe and
profess the same doctrines and principles of faith with us, and go under the
same distinction and denomination; whose escapes, faults and errors may by our
adversaries justly be imputed to us, if not seasonably and Christianly reproved,
reclaimed or condemned. For we are not so foolish as .to concern ourselv es with
those who are not of us; far less, who stand in opposition to us, so as to
reprove, instruct or reclaim them, as fellow-members or brethren: yet with a
respect to remove the general reproach from the Christianname. with a tender
regard to the goo d of their immortal souls, for the zeal we owe to God's glory,
and for the exaltation and propagation of his everlasting truth and gospel in
the earth, we have not been wanting with the hazard of our lives to seek the
scattered ones, holding forth the li ving and sure foundation, and inviting and
persuading all to obey the gospel of Christ, and to take notice of his reproofs,
as he makes himself manifest in and by his light in their hearts. So our care
and travel is and hath been towards those that are w ithout, that we may bring
them into the fellowship of the saints in light; and towards those that are
brought in, that they may not be led out again, or drawn aside, either to the
left hand, or the right, by the workings and temptations of the enemy. These
things being thus cleared and opened, we do positively affirm, that we being a
people gathered together by the power of God (which most if not all of those,
that arising among ourselves do oppose us herein, have acknowledged) into the
belief of cer tain principles and doctrines, and also certain principles and
performances, by which we are come to be separated and distinguished from
others, so as to meet apart, and also to suffer deeply for our joint testimony;
there are and must of necessity be, a s in the gathering of us; so in the
preserving of us while gathered, diversities of gifts and operations for the
edifying of the whole body. Hence, saith the apostle, 1 Tim v. 17 "Let the
elders, that rule well, be counted worthy of double honor, especia lly they who
labor in the word and doctrine:" and this we suppose neither to be popish, nor
antichristian; let our opposers say it, as oft as they can without reckoning.
the apostles such. Secondly, Forasmuch as all are not called in the same
station, some rich, some poor; some servants, same masters, some married, some
unmarried; some widows, and some orphans, and so forth; it is not only
convenient, but absolutely needful, that th ere be certain meetings at certain
places and times, as may best suit the conveniences of such, who may be most
particularly concerned in them; where both those that are to take care, may
assemble, and those who may need this care, may come and make know n their
necessities, and receive help, whether by counsel or supply, according to their
respective needs. This doth not at all contradict the principle of being led
inwardly and immediately by the Spirit; else how came the Apostle in that day of
the powe rful pouring forth of the Spirit of God to set apart men for this
purpose ? Sure, this was not to lead them from their inward guide; yea, of the
contrary it is expressly said, 'look ye out among you seven men of honest
report, full of the Holy Ghost and wisdom, whom we may appoint over this
business.' Sure, they were not to undertake a business being full of the Holy
Ghost, which might import a contradiction to their being led by it: so we see,
it is both fit and suitable to the Apostle's doctrine, to h ave meetings about
business. Now if any should be so whimsical or conceited, as to scruple their
being at set places and times, though these be nothing relative to the essential
parts, but only circumstances relating to the conveniency of our persons, wh ich
we must have regard to, so long as we are clothed with flesh and blood; and such
notionists, as are against this godly care, work far more in their vain
imaginations, than they reduce to practice; being like unto such, of whom the
Apostle James testi fied, who content themselves with saying to the naked, be
clothed; and to the hungry, be fed; while they offer not in the least to
minister to them those things, which are needful for clothing and feeding of
them, yet shall we not scruple to make it appear, that it is not without very
good ground, that we both appoint places and times. And first, as to the place,
I say as before, it is with our bodies we must meet, as well as with our
spirits; and so of necessity we must convey our bodies unto one place , that we
may speak and act in those things we meet for: and that must be in some certain
place, where all must know where to find it; having heroin a regard to the
conveniences and occasions of such as meet. Were it fit, that those of the
Church of Cori nth should go do their business at Antioch, or the Church of J
erusalem at Rome? Nay, surely, God hath not given us our reasons to no purpose;
but that we should make use of them for his glory, and the good of our brethren;
yet always in subjection to hi s power and Spirit. And therefore we have respect
to these things in the appointing of our meetings, and do it not without a
regard to the Lord, but in a sense of his fear. And so the like as to times,
which is no contradicting ofthe inward leading of th e Spirit. Else how came the
Apostle to appoint a time to the Co inthians in their contributions, desiring
them, 1 Cor. xvi. 2,' To lay lay. them in store upon the first day of the week
?' Yea; saith he, 'not that he gave the same order to the Church of G alatia.' I
'know not, how any in reason can quarrel about set times for outward business,
it beingdone in a subjection to God's will, as all things ought to be; or else
how can such, as so do, but quarrel with the Apostle for this imposition (at
that rat e) upon the Churches of Corinth and Galatia? We appoint no set times
for the performance of the worship of God, so as to appoint men to preach and
pray at such and such set times; though we appoint times ' to meet together in
the name of the Lord,' that we may feel his presence, and he may move in and
through whom he pleaseth without limitation.Which practice of meeting together
we are greatly encouraged to by the promise of Christ and our own blessed
experience; and also we are severely prohibited to lay it aside by the Holy
Apostle; and also on the other hand by the sad experience of such, as by
negligence or prejudice forsake the assemblies of God's people; upon many of
which is already fulfilled, and upon others daily fulfilling the judgments
threatened upon such transgressors. Read Heb. x. f rom verse 23 to the end,
where that duty is so seriously exhorted to, and the contempt of it reckoned a
wilful sin, almost (if not altogether) unpardonable; yea, a treading under foot
the Son of God, and a doing despite to the Spirit of Grace, which is f ulfilled
in our day, and proves the lamentable fruits of such as have so back-slidden
among us. And therefore having so much good and real ground for what we do
herein, together with the approbation and encouragement of Christ and his
Apostles, both by command and practice, we can (as that both the Alpha and
Omega, the foundation and cap-stone required) faithfully affirm in good
conscience, 'that God hath led us by his Spirit, both to appoint places and
times, where we may see the faces one of another; and to take care one for
another, provoking one another to love and good works.' 'And our faith and
confidence herein cannot be staggered by a mere denim in our opposers, which no
man of conscience and reason will say it ought; seeing the thing itself ha th
such a solid and real cause and foundation, so good and suitable a pattern and
example, and that it is constantly confirmed to us, both by the testimony of
God's Spirit in our hearts, and by the good fruits and effects which we daily
reap thereby; as a seal and confirmstion, that God is well pleased therewith,
and approveth us in it. Having thus far proceeded to show, that there ought to
be order and government among the people of God; and that that which we plead
for, is, that there may be certain meetings set apart for that end; it is next
to be considered, in what cases, and how f ar it may extend.


========================================================================
  CHAPTER 5: SECTION FIVE: IN WHAT CASES, AND HOW FAR THIS GOVERNMENT EXTENDS
========================================================================

I shall begin with that which gave the first rise for this order among the
apostles; and I do verily believe, might have been among the first occasions,
that gave the like among us, and that is, the care of the poor, of widows and
orphans. Love and compa ssion are the great, yea, and the chiefest marks of
Christianity; hereby shall it be known, saith Christ, "that ye are my disciples,
if ye love one another." And James the apostle places religion herein in the
first place: "pure religion, (saith he,) and undefiled before God and the Father
is this, to visit the fatherless and widows in their afflictions," etc. For
this, then, as one main end, do we meet together, that enquiry may be made, if
there be any poor of the household of faith, that need, that t hey may be
supplied; that the widows may be taken care of, that the orphans and fatherless
may be bred up and educated. Who will be so unchristian, as to reprove this good
order and government, and to say it is needless ? But if any will thus object,
may not the Spirit lead every one of you to give to them thatneed ? What needs
meeting about it, and such for realities? I answer, the Spirit of God leads us
so to do; what can they say to the contrary ? Nor is this a practice any ways
inconsistent with being inwardly and immediately led by the Spirit; for the
Spirit of God doth now, as welt as in the days of old, lead his people into
those things which are orderly, and of a good report; for he is the God of
order, and not of confusion; and therefore the holy apostles judged it no
inconsistency with their being led by the Spirit to appoint men full of the Holy
Ghost and o f wisdom over the business of the poor. Now if to be full of the
Holy Ghost. he a qualification needful for this employment ; surely the nature
of their employment was not to render this so needful a qualification useless
and ineffectual as if they wer e not to be led by it. Moreover we see, though
they were at that time all filled with the Spirit, yet there was something
wanting before this good order was established. There was a murmuring, that some
widows were neglected in the daily ministration; and we must not suppose, the
apostles went about to remedy this evil, that was creeping into the Church,
without the counsel of God by his Spirit, or that this remedy they were led to,
was stepping into apostasy; neither can it be so said of us, we proceeding upon
the like occas ion. If then it be thus needful and suitable to the gospel to
relieve the necessities of the poor, that as there was no beggar to be among
Israel of old, so far less now; must there not be meetings to appoint
contribution, in order to the performing these thi ngs ? Which is no other, but
the giving of a general intimation what the needs are; that every one, as God
moves their hearts, and hath prospered them, (without imposition, force or
limitation,) may give towards these needful uses. In which case these mu rmured
at our good order in such matters, may well think strange at the apostle; how
pressingly, how earnestly doth he reiterate his desires and provocations, so to
speak, in this respect to the Corinthians, 1 Cor. xvi. 2. and the 8th and 9th
chapters of the 2d epistle throughout! Now though he testifies to them
elsewhere, that they are the temples of the Holy Ghost, and that the Spirit of
God dwells in them; yet ceaseth he not to entreat and exhort, yea, and to give
them certain orders in this matter. Besides all these reasons, which are
sufficient to convince any unprejudiced man, the, secret approbation of God's
Spirit accompanying as in this thing, together with the fruits and effects of
it; which hundreds can witness to, whose needs have been supp lied, and
themselves helped through divers difficulties; and the testimonies of some
already, and of many more orphans and fatherless children, who have found no
want either of father or mother, other relations, through the tender love and
care of God's people in putting them in trades and employments, and giving them
all needful education: which will make it appear, ere this age pass away, to
those that have an eye to see, that these are not the mere doings and orders of
men; but the work of him who is appearing in ten thousands of his saints, to
establish not only truth, but mercy and righteousness in the earth. And for that
end therefore, in the second place, this order reacheth the taking up and
composing of differences as to outward things, which may fall out betwixt friend
and friend; for such things may fall out through the intricacies of divers
affairs, wh ere neither hath any positive intention to injure and defraud his
neighbour, as in many cases might be instanced. Or if through the workings and
temptations of him, whose work is to beset the faithful, and people of the Lord,
and to engender (so far as h e can) strife and division among them, any should.
step aside, as to offer to wrong or prejudice his neighbour; we do boldly aver,
as a people gathered together by the Lord unto the same faith, and distinguished
from all others by our joint testimony and sufferings, that we have power and
authority to decide and remove these things among ourselves, without going to
others to seek redress. And this in itself hath so much reason, that I cannot
tell, if any that are not wholly prejudicate or obstinate, can blame it. For if
we be of one mind concerning faith and religion, and that it be our joint
interest to bring all others unto the same truth with us, as supposing them to
be wrong, what confidence can we have to think of reclaiming them, if the truth
we profess have not efficacy, as to reconcile us among ourselves in the matters
of this world ? If we be forced to go out to others for equity and justice,
because we cannot find it among ourselves, how can we expect to invite them to
come among us, when su ch virtues, as which still accompany the truth, are
necessarily supposed to be wanting? Should we affirm otherwise, it were to
destroy the truth and faith, we have been and are in the Lord's hand building
up: and indeed the spirit and practice of such as oppose us herein, hath no less
tendency. Moreover, besides the enforcing and intrinsic reason of this thing, we
have the concurrence, approbation and comfort of the Apostle's testimony, 1 Cor.
vi.: ' Dare any of you, having a matter against another, go to law before the
unjust, and not before t he saints?' If it be objected, do you reckon all unjust
that are not of you ? Think ye' all other people void of justice? I answer,
though the Apostle useth this expression, I 'am persuaded, he did not reckon all
others unjust, that had not received 'then the Christian faith. There were, no
doubt, moral and just men among the heathen; and therefore the same Paul
commends th e nobility of Festus. He reckons them there unjust in respect of the
saints, or comparatively with them, as such as are not come to the just
principle of God in themselves to obey it and follow it: and therefore though he
accounts them, who are least est eemed in the Church, capable to decide such
matters; yet he supposeth it safer to submit to their judgment in such cases,
though it were by taking wrong, or suffering wrong, than to go before others to
the greater reproach of the truth. We hope, though m any occasions of this kind
have fallen in among us, since we have been a people, none have had just
occasion to decline our judgment. And though some should suppose themselves to
be wronged; yet if they Should go bring their matter before others, we migh t
say, as the Apostle saith in the fore-mentioned chapter, ver. 7. This were
thereby a fault in them, and would evidence a greater care of some outward
concern, than of the honour and interest of truth: and therefore such as have a
tender regard that way , would rather suffer, what to their apprehensions may
seem wrong. For in matters, wherein two parties are opposite in the case of meum
and it is somewhat hard to please both; except where the power of truth, and the
righteous judgment thereof reaching t o that of God in the conscience, hath
brought to a true acknowledgment him that hath been mistaken, or in the wrong:
which hath frequently fallen out among us, to the often refreshing and
confirming our souls in the certain belief that Christ was fulfill ing his
promises among us, in restoring judges, as at the first, and counsellors, as in
the beginning. Now suppose, any should be so pettish, or humorous, as not to
agree in such matters to the judgment of his brethren, and to go before the
unbelievers (for though I reckon them not such unbelievers, as the heathen of
old, because they profess a faith in G od and Christ; yet I may safely say, they
are unbelievers as to these principles and doctrines which we know are the truth
of God; and in that sense must be unbelievers as to him, that so appealeth to
them from his brethren), I say, such as so do, first commit certain hurt, and
evil, in staining the honour and reputation of the truth they profess; which
ought to be dearer to us than our lives. And even in that outward matter, for
which they thus do, they run a hazard, not knowing, whether things shall c arry,
as they expect: if they lose, they have a double prejudice; if they gain, it is
a too dear rate, even with the hurt of truth's reputation, which their outward
advantage cannot make up. If, then, it be unlawful to do evil, that good may
come of it, even a spiritual good; far less is it lawful to do a positive evil
of so deep a dye, as to bring an evil report upon the good land, and give the
uncircumcised an occasion to rejoice: out of the uncertain hope of an outward
gain, it is far better to suffe r loss, as the Apostle very well argues in the
place above-mentioned. Indeed, if there be any such, have been, or appear to be
of us, as suppose, there is not a wise man among us all, nor an honest man, that
is able to judge betwixt his brethren; we shall not covet to meddle in their
matter; being persuaded, that either th ey, or their cause is nought. Though
(praises to God) among all those that have gone from us, either 'upon one
account or other, I never heard, that any were so minded towards us; but the
most part of them having let in the offence of some things, or per sons, have
had this unanimous testimony concerning us, that generally we are an honest and
upright-hearted people. But whatever sense our enemies, or apostates have of us,
who look asquint on the face of truth, and can see nothing aright in those they
love not, or are prejudicate against; this we can say in the last place (besides
the reasons and Scripture above decl ared) that the good fruits and effects,
which daily abound to the household of faith, in this, as well as the other
parts of the government the Lord is establishing among us, doth more and more
commend it unto us; and confirmeth our hearts in the certain belief of that,
which we can confidently testify in good conscience, that God hath led us
hereunto by his Spirit: and we see the hand of the Lord herein, which in due
time will yet more appear; that as through our faithful testimony, in the hand
of the Lord, that antichristian and apostatized generation, the National
Ministry, hath received a deadly blow by our discovering and witnessing against
their forced maintenance, and tythes, against which we have testified by many
cruel sufferings of all kinds, as our chronicles shall make known to generations
to come, so that their kingdom, in the hearts of thousands, begins to totter and
lose its strength, and shall assuredly fall to the ground, through truth's
prevailing in the earth; so on the other hand d o we, by coming to righteousness
and innocency, weaken the strength of their kingdom, who judge for rewards, as
well as such as preach for hire, and by not ministering occasions to those,
whohave heaped up riches, and lived in excess, lust and riot, by f eeding and
preying upon the iniquities and contentions of the people. For as truth and
righteousness prevails in the earth, by our faithful witnessing and keeping to
it, the nations shall come tobe eased and disburdened of that deceitful tribe of
lawyers , (as well as priests) who by their many tricks, and endless
intricacies, have rendered justice, in their method, burdensome to honest men,
and seek not so much to put an end, as to foment controversies and contentions,
that they themselves may be still fed and upheld, and their trade kept up.
Whereas by truth's propagation, as many of these controversies will die by men's
coming to be less contentious; so when any difference ariseth, the saints giving
judgment, without gift or reward, or running into t he tricks and endless
labyrinths of the lawyers, will soon compose them. And this is that we are
persuaded, the Lord is bringing about in our day, though many do not, and many
will not see it; because it is indeed in a way different and contrary to man's
wisdom, who are now despising Christ in his inward appearance, because of the
meanness of it; as the Jews of old did him in his outward: yet notwithstanding
there were some then that did witness, and could not be silent, but must testify
that he was com e; even so now are there thousands, that can set to their seal,
that he hath now again the second time appeared, and is appearing in ten
thousands of his saints; in and among whom (as a first fruits of many more that
shall be gathered he is restoring the golden age, and bringing them into the
holy order and government of his own Son, who is ruling, and to rule in the
midst of them, setting forth the counsel lots as at the beginning, and judges as
at first; and establishing truth, mercy, righteousness an d judgment again in
the earth: Amen, Hallelujah! Thirdly, These meetings take care in the case of
marriages, that all things be clear; and that there be nothing done in that
procedure, which afterwards may prove to the prejudice of truth, or of the
parties concerned; which being an outward thing (that is, acknowledged in itself
to be lawful) of the greatest importance a man, or woman, can perform in this
world; and from the sudden, unwary, or disorderly procedure whereof, very great
snares and reproaches may be cast upon the parties, and the professio n owned by
them; therefore it doth very tidy, among other things, when it occurs, come to
be considered of by the people of God, when met, to take care to preserve all
things right and savoury in the household of faith. We do believe, our
adversaries, th at watch for evil against us, would be glad, how promiscuously
or disorderly we proceed in this weighty matter; that so they might the more
boldly accuse us, as overturners of all humane and Christian order; but God hath
not left us without his counsel a nd wisdom in this thing; nor will he, that any
should receive just occasion against. us, his people; and therefore in this
weighty concern, we, who can do nothing against the truth, but all for, and with
regard to the truth, have diverse testimonies for the Lord. And-- First, That we
cannot marry with those that walk not in, and obey not the truth, as being of
another judgment, or fellowship; or pretending to it, walk not suitable and
answerable thereto. Secondly. Nor can we go to the hireling priests. to uphold
their false. and usurped authority. who take upon them to marry people without
any command, or precedent for it from the laws of God. Lastly, Nor can we suffer
any such kind of marridges to pass among us, which either as to the degrees of
consanguinity, or otherwise, in itself is unlawful, or from which there may be
any just reflection cast upon our way. As to the first two, they being matter of
principles received and believed, it is not my work here to debate them; only
since they are received and owned as such, (for which we can, and have given our
sufficient reasons elsewhere, as for our other princi ples,) we ought to care,
how any, by walking otherwise, bring reproach upon us. Yet not to pass them
wholly by, as to the first; besides the testimony of the Spirit of God in our
hearts, (which is the original ground of our faith in all things,) we have the
testimony of the apostle Paul, 2. Cot. vi. 14: "Be ye not unequally yoked
together," etc. Now, if any should think, it were much from this scripture to
plead it absolutely unlawful in any case, to join in marriage with any, (however
otherwise sober,) because Of their not being one with us in all things; I shall
speak my judgment. To me it appears so; and to many more who have obtained
mercy; and we think we have the Spirit of God. But whether it be lawful or not,
I can say positively, it is not expe dient, neither doth it edify; and (as that
which is of dangerous tensequence) doth give justly offence to the Church of
Christ; and therefore, no true tender heart. will prefer his private love to the
good and initerest'(of the whole body.) As for the second, in that we deny' the
priests their assumed authority and power: to marry, it isthat which in no wise
we can resile from, nor can we own any in the doing of it; being a part of our
testimony against the usurpations of that generation, w ho never yet, that I
ever heard of, could produce any Scripture proof or example for it. And seeing,
none can pretend coltscience in the matter, (for they themselves confess that it
is no part of the essence of marriage,) if any pretending to be among us ,
should through fear, interest, or prejudice to the truth, come under and bow to
that image, have we not reason to deny such slavish and ignoble spirits, as mind
not truth and its testimony? Lastly, Seeing, if any walking with us, or going
under the same name, should hastily or disorderly go together, either being
within the degrees of consanguinity, which law of God forbids, or that either
party should have been formerly under any tie or ob ligation to others, or any
other vast disproportion, which might bring a just reflection upon us from our
opposers; can any blame us for taking care to prevent these evils, by appointing
that such as So design, make known their intentions to these church es or
assemblies, where they are most known, that if any know just cause of hindrance,
it may be mentioned, and a timous let put to the hurt, either by stopping it, if
they can be brought to condescend; or by refusing to be witnesses and concurrers
with them in it, if they will not ? For we take not upon us to hinder any to
marry, otherwise than by advice, or disconcerning ourselves; neither do we judge
that such as do marry contrary to our mind, that therefore their marriage is
null and void in itself, or may be dissolved afterwards; nay, all our meddling
is in a holy care for the truth. For if the thing be right, all that we do, is
to be witnesses; and if otherwise, that we may say for our vindication to such,
as may upbraid us therewith, that we adv ised otherwise, and did no ways concur
in the matter: that so they may bear their own burden, and the truth and people
of God be cleared. Now, I am confident that our way herein is so answerable to
reason and Christianity, that none will blame us therefor; except either such,
whose irregular and impatient lusts cannot suitor a serious and Christian
examination, and an advised and moderate procedure; or such, who watching for
evil against us, are sorry we should proceed so orderly, and would rather we
should suffer all manner of irregularities and abominations, that they might
have the more to say against us. But the solid and real reasons we have for our
way herein, will sufficiently plead for us in the hearts of all sober men; and
moreover, the testimony of God's Spirit in our hearts doth abundantly confirm
us, both against the folly of the one, and the envy of the other. Fourthly,
There being nothing more needful, than to preserve men and women in
righteousness, after they are brought into it; and also nothing more certain,
than that the great enemy of man's soul seeks daily, how he may draw back again,
and catch those, who have in some measure escaped his snares, and known
deliverance from them; therefore do we also meet together; that we may receive
an opportunity to understand. if any have fallen under his temptations that we
may restore them again, if possible; or o therwise separate them from us.
Surely, if we did not so, we might be justly blamed as such, among whom it were
lawful to commit any evil unreproved; indeed, this were to be guilty of that
libertinism, which some have falsely accused us of, and which hat h been our
care all along, as became the people of God, to avoid: therefore we have sought
always to keep the house clean, by faithfully reproving and removing, according
to the nature of the offence, and the scandal following thereupon; private
things p rivately, and public things publicly. We desire not to propagate hurt,
and defile people's minds with telling them such things as tend not to edify;
yet do we not so cover over or smooth over any wickedness, as not to deal
roundly with the persons guilty , and causing them to take away the scandal in
their acknowledgment before all, to whose knowledge it hath come; yet judge we
not ourselves obliged to tell that in Gath, or publish that in the streets of
Askdon, which makes the daughters of the uncircumc ised rejoice; or strengthen
Atheists and Ranters in their obduredhess, who feed more upon the failings of
the saints, than to imitate their true repentance. And therefore where we find
an unfeigning returning to the Lord, we desire not to remember that w hich the
Lord hath forgotten; nor yet to throw offences in the way of the weak; that they
may stumble upon them. And therefore I conclude that our care as to these things
also, is most needful, and a part of that order and government, which the Church
of Christ never was, nor can be without; as doth abundantly appear by divers
Scriptures heretofore mentioned.


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  CHAPTER 6: PREFACE
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THE ANARCHY OF THE RANTERS, AND OTHER LIBERTINES, THE HIERARCHY OF THE
ROMANISTS, AND OTHER PRETENDED CHURCHS, EQUALLY REFUSED AND REFUTED, IN A
TWO-FOLD APOLOGY, FOR THE CHURCH AND PEOPLE OF GOD, CALLED, IN DERISION,
QUAKERS: WHEREIN THEY ARE VINDI- CATED FROM THOSE THAT ACCUSE THEM OF DISORDER
AND CONFUSION ON THE ONE HAND, AND FROM SUCH AS CALUMNIATE THEM WITH TYRANNY AND
IMPOSITION ON THE OTHER: SHOWING,THAT AS THE TRUE AND PURE PRINCIPLES OF THE
GOSPEL ARE RESTORED BY THEIR TESTIMONY; SO IS ALSO THE ANCIENT AND APOSTOLIC
ORDER OF THE CHURCH OF CHRIST RE-ESTABLISHED AMONG THEM, AND SETTLED UPON ITS
RIGHT BASIS AND FOUNDATION. ROBERT BARCLAY

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Phil. 11. 3. "Let nothing be done through strife and vain glory: but in
lowliness of mind let each esteem another better than themselves." Heb. xiii. 7.
"Remember them that have the rule over you, who spoke unto you the word of God,
whose faith follow."


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  CHAPTER 7: SECTION SIX: HOW FAR THIS GOVERNMENT EXTENDS IN MATTERS SPIRITUAL AND PURELY CONSCIENTIOUS
========================================================================

Thus far I have considered the order and governmcut of the church, as it
respects outward things; and its authority in condemning or removing such
things, which in themselves are evil, as being those, which none will readily
justify the necessity of which things is such, that few but will acknowledge the
care and order in these cases to be commendable and expedient. Now, I come to
consider the things of another kind, which either verily are, or are supposed to
be, matters of conscience, or at least, wherein people may lay claim to
conscience in the acting or forbearing of them. In which the great question is,
how far, in such case, the church may give positive orders, or rules? How far
her authority reatheth, or may be supposed to be binding, and ought to be
subnfitted to? For the better clearing and examination of which, it will be fit
to consider, First, Whether the Church of Christ have power in any cases, that
are matters of conscience, to give a positive sentence and decision, which may
be obligatory upon believers? Secondly, If so, in what eases and respects she
may so do? Thirdly, Wherein consists the freedom and liberty of conscience,
which may be exercised by the members of the true church diversely, without
judging one another. And lastly, In whom the power decisive is, in case of
controversy or contention in such matters? Which will also lead us to observe
the vast difference betwixt us and the Papists, and others in this particular.
As to the first, whether the church of Christ have power in any cases, that are
matters of conscience, to give a positive sentence and decision which may be
obligatory on believers. I answer affirmatively, she hath; and shall prove it
from divers instances both from Scripture and reason. For first, all principles
and articles of Faith, which are held doctrinally, are in respect to those that
believe them, matters of conscience. We know, the Papists do out of conscience,
(such as are zealous among them) adore, worship and pray to angel saints and
images, yea, and to the eucharist, as judging it to be really Christ Jesus; and
so do other place conscience in things that are absolutely wrong; now I say, we
being gathered together into the belief of certain principles and doctrines,
without any constraint or worldly respect, but by the mere force of truth upon
our understanding, and its power and influence upon our hearts; these principles
and doctrines, and the practices necessarily depending upon them are, as it
were, the terms, that have drawn us together, and the bond(1), by which we
became centered into one body and fellowship, and distinguished from others.
Now, if any one or more so engaged with us should arise to teach any other
doctrine or doctrines, contrary to these, which were the ground of our being
one; who can deny, but the body hath power in such a case to declare, this is
not according to the truth we profess; and therefore we pronounce such and such
doctrines to be wrong, with which we cannot have unity, nor yet any more
spiritual fellowship with those that hold them? And so such cut themselves off
from being members by dissolving the very bond, by which they were linked to the
body. Now this cannot be accounted tyranny and oppression, no more than in a
civil society, if one of the society shall con tradict one or more of the
fundamental articles, upon which the society was contracted, it can be reckoned
a breach or iniquity in the whole society to declare, that such contradictors
have done wrong, and forfeited their right in that society: in case by the
original constitution the nature of the contradiction implies such a forfeiture,
as it usually does; and will no doubt hold in religious matters. As if a body be
gathered into one fellowship by the belief of certain principles, he that comes
to believe otherways, naturally scattereth himself; for that the cause that
gathered him, is taken away; and to those, that abide constant, in declaring the
thing to be so as it is, and in looking upon him and witnessing of him to offmrs
(if need be) to be such, as he has made himself, do him no injury. I shall make
the supposition from the general, and let every people make the application to
themselves, abstracting from us; and then let conscience and reason in every
impartial reader declare, whether or not it doth not hold? Suppose a people
really gathered unto the belief of the true and certain principles of the
Gospel, if any of these people shall arise and contradict any of those
fundamental truths, whether has not such as stand, good right to cast such a one
out from among them, and to pronounce positively: this is contrary to the truth
we profess and own; and therefore ought to be rejected, and not received, nor
yet he that asserts it, as one of us? And is not this oblgatory upon all the
members, seeing all are cocerned in the like care, as to themselves, to hold the
right, and shut out the wrong? I cannot tell, if any man of reason can well deny
this? However I shall prove it next from the testimony of the scripture. Gal. 1:
8. "But though we, or an angel from Heaven preach any other gospel unto you than
that which we have preached unto you, let him be accursed. As we said before, so
say I now again, if any man preach any other gospel unto you, than that ye have
received, let him be accursed." 1 Tim. 1: 19, 20. "Holding faith and a good
conscience, which some having put away, concerning faith have made shipwreck. Of
whom is Hymenaeus and Alexander, whom I have delivered unto Satan that they may
learn not to blaspheme." 2 John, 10. "If there come any unto you, and bring not
this doctrine, receive him not into your house, neither bid him rejoice." (For
so the Greek hath it.) These Scriptures are so plain and clear in the selves as
to this purpose, that they need no great exposition to the unbiased and
unprejudicate reader. For seeing it is so, that in the true church there may men
arise, and speak perverse things contrary to the doctrine and gospel already
received; what is to he the place of those, that hold the pure and ancient
truth? Must they look upon these perverse men still as their brethren? Must they
cherish them as fellow members, or must they judge, condemn and deny them? We
must not think the apostle wanted charity, who will have them accursed; and that
gave Hymenaeus and Alexander over to Satan, after that they had departed from
the true faith, that they might learn not to blaspheme. In short, if we must (as
our opposers herein acknowledge) preserve and keep those that are come to own
the truth, by the same means they were gathered and brought into it; we must not
cease to be plain with them, and tell them, when they are wrong; and by sound
doctrine both exhort and convimm gain-sayers. If the apostles of Christ of old,
and the preachers of the everlasting gospel in this day had told all people,
however wrong they found them in their faith and principles, our charity and
love is such, we dare not judge you, nor separate from you; but let us all live
in love together, and every one enjoy his own opinion, and all will be well: how
should the nations have been? Or what way now can they be brought to truth and
righteousness? Should not the devil love this doctrine well, by which darkness
and ignorance, error and confusion, might still continue in the earth,
unreproved and uncondemned? It it was needful then for the apostles of Christ in
the days of old to reprove, without sparing to tell the high priests and great
professors among the Jews, that they were stubborn and stiff:necked, and always
resisted the Holy Ghost, without being guilty of imposition and oppression, or
want of true love and charity; and also for those messengers the Lord hast
raised up in this day, to reprove and cry out against the hireling priests, and
to tell the world openly both professors and profane, that they were in darkness
and ignorance, out of the truth, strangers and aliens from the commonwealth of
Israel; if God has gathered a people by this means into the belief of one and
the same truth, must not they, if the turn and depart from it, be admonished,
reproved and condemned (yea, rather than these, that are no yet come to the
truth) because they crucify afresh unto themselves the Lord of Glory, and put
him to open shame? It seems, the apostle judged it very needful, they should be
so dealt with, Tit. i. 10. when he says, "there are many unruly and vail talkers
and deceivers, especially they of the circumcision, whose mouths must be
stopped," &c. Were such a principle to be received or believed, that ir the
Church of Christ no man should be separated from, no man condemned or excluded
the fellowship and communion of the body, for his judgment or opinion in matter
of faith, then what blasphemies so horrid, what heresies so damnable, what
doctrines of devils, but might harbour itself in the Church of Christ? What need
then of sound doctrine, if no doctrine makes unsound? What need of convincing
and exhorting gainsayers, if to gainsay be no crime? Where should the unity of
the faith be? Were not this an inlet to all manner of abomination? And to make
void the whole tendency of Christ and his apostles' doctrine? And render the
gospel of none effect? And give a liberty to the inconstant and giddy will of
man to innovate, alter and overturn it at his pleasure? So that from all that is
above-mentioned, we do safely conclude, that where a people are gathered
together into the belief of the principles and doctrines of tho gospel of
Christ, if any of that people shall go from their principles and assert things
false and contrary to what they have already receive; such as stand and abide
firm in the faith, have power by the Spirit of God, after they have used
Christian endeavors to convince and reclaim them, upon their obstinacy to
separate from such, and to exclude them from their spiritual fellowship and
communion: for otherways if this be denied, farewell to all Christianity, or to
the maintaining of any sound doctrine in the church of Christ. But secondly,
taking it for granted, that the Church of Christ or assembly of believers may in
some cases, that are matters of conscience, pronounce a positive sentence and
judgment without hazzard of imposition upon the members, it comes to be
inquired, in what cases, and how far this power reacheth? I answer, first, As
that which is most clear and undeniable; in the fundmnental principles and
doctrines of faith, in case any should offer to teach otherwise, as is above
declared and proved. But some may perhaps acknowledge that indeed, if any should
contradict the known and owned principles of truth, and teach otherwise, it were
fit to cast out and exclude such; but what judgest thou as to lesser matters, as
in principles of less consequence, or in outward ceremonies or gestures, whether
it be fit to press uniformity in these things? For answer to this, it is fit to
consider: First, The nature of the things themselves. Secondly, The Spirit and
ground they proceed from. And Thirdly, The consequence and tendency of them. But
before I proceed upon these, I affirm, and that according to truth, that as the
church and assembly of God's people may and hath power to decide by the Spirit
of God in matters fundamental and weighty (without which no decision nor decree
in whatever matters is available) so the same church and assembly also in other
matters of less moment, as to themselves (yet being needful and expedient with a
respect to the circumstance of time, place and other things that may fall in)
may and hath power by the same Spirit and not otherwise, being acted, moved and
assisted and led by it thereto, to pronounce a positive judgment: which, no
doubt, will be found obligatory upon all such, who have a sense and feeling of
the mind of the Spirit; though rejectcd by such as are not watchful, and so are
out of the feeling and unity of the life. And this is that, which none that own
immediate revelation, or a being inwardly, led by the Spirit, to be now a thing
expected or dispensed to the saints, can without contradicting their own
principle, deny; far less such, with whom have to do in this matter, who
claiming this privilege to particulars, saying, "that they being moved to do
such and such things, though contrary to the mind and sense of their brethren,
are not to be judged for it;" adding, "why may it not be so, that God hath moved
them to it ? Now if this be a sufficient reason for them to suppose as to one or
two, I may without absurdity suppose it as well to the whole body. And therefore
as to the first, to wit: The nature of the things themselves. If it be such a
thing, the doing or not doing whereof, that is either any act, or the
forbearance of any, may bring a real reproach or ground of accusation against
the truth professed and owned, and in and through which there may a visible
schism and dissension arise in the church, by which Truth's enemies may be
gratified, and itself brought into disesteem: then it is fit for such, whose
care is to keep all right, to take inspection in the matter, to met together in
the fear of God, to wait for his counsel, and to speak forth his mind, according
as he shall manifest himself in and among them. And this was the practice of the
primitive church in the matter of circumcision. For here lay the debate: some
thought it not needful to circumcise the Gentiless; others thought it a thing
not to be dispensed with: and no doubt, of these (for we must remember, they
were not the rebellious Jews, but such as had already believed in Christ) there
were, that did it out of conscience, as judging circumcision to be still
obligatory. For they said thus: "except ye be circumcised after the manner of
Moses, ye cannot saved." Now what course took the Church of Antioch in these
cases? Acts xv. 2. They determined that Paul and Barnabas, and certain other of
them should go unto Jerusalem, unto the apostles and elders about this question.
We must not suppose, they wanted the Spirit of God at Antioch, to have decided
the matter, neither that these apostles neglected or went from their inward
Guide in undertaking this journey; yet we see, they judged it meet in this
matter to have the advice and concurrence of the apostles and elders, that were
at Jerusalem, that they might be all of one mind in the matter. For there is no
greater property of the Church of Christ, than pure unity in the Spirit, that
is, a consenting and oneness in judgment and practices in matters of faith and
worship (which yet admits of different measures, growths and motions, but never
contrary and contradictory ones; and in these diversities of operations, yet
still by the same Spirit, the true liberty is exercised, as shall be declared
hereafter:) therefore prayeth Christ, that they all may be one, as he and the
Father is one. To which purpose also let these following Scriptures be examined:
Rom. xii: 16. "]Be of the same mind one towards all other." 1 Cor. i: 10. "Now I
beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak
the same thing, and that there be no divisions among you; but that ye be
perfectly joined together in the same mind, and in the same judgment. Ephes. v:
21. "Submitting yourselves one to another in the fear of God." Phil. ii: 2.
"Fulfill ye my joy, that ye be like minded, having the same love, being of one
accord, of one mind." And yet more remarkable is that of the Apostle Paul to the
Phitlipians, chap. iii. verse 15, "Let us, therefore, as many as be perfect, be
thus minded; and if in any thing ye be otherwise minded, God shall reveal even
this unto you. Ver. 16. "Nevertheless, whereto we have already attained, let us
walk by the same rule, let us mind the same things. Ver. 17. "Brethren, be
followers together of me, and mark them which walk so, as ye have us for an
example." So here, though the Apostle grants forbearance in things, wherein they
have not yet attained; yet he conludes, they must walk so, as they have him for
an example, and so consequently not contrary, or otherwise. And therefore we
conclude, that whereas any in the Church of God pretending conscience or
revelation, shall arise to teach and practice (however insignificant or small in
themlselves) whether principles or practices, yet if they be contrary to such as
are already received as true and confirmed by God's Spirit in the hearts of the
saints, and that the introducing of these things tend to bring reproach upon the
truth, as such as are not edifying in themselves, and so stumble the weak; those
who have a true and right discerning, may in and by the power of God authorizing
them (and no otherwise) condemn and judge such things: and they so doing it, it
will be obligatory upon all the members, that have a true sense, because they
will feel it to be so, and therefore submit to it. And thus far as to the nature
of the things themselves. Secondly, As to the spirit and ground they procceed
from. Whatsoever innovation, difference or diverse appearance, whether in
doctrine or practice, proeeedeth not from the pure moving of the Spirit of God,
or is not done out of pure tenderness of conscience, but either from that, which
being puffed up, affecteth singularity, and there-through would be observed,
cornmended and exalted; or from that, which is the malignity of some humours and
natural tempers, which will be contradicting without cause, and secretly
begetting of divisions, animosities and emulations, by which the unity and
unfeigned love of the brethren is lessened or rent; I say, all things proceeding
from this root and spirit, however little they may be supposed to be of
themselves, are to be guarded against, withstood and denied, as hurtful to the
true Church's peace, and a hindrance to the prosperity of truth. If it be said,
how know ye that these things proceed from that ground? For answer, I make not
here any application as to particular persons or things; but if it be granted
(as it cannot be denied) that there may arise persons in the true Church, that
may do such things from such a spirit, though pretending conscience and
tenderness; then it must also be acknowledged, that such, to whom God hath given
a true discerning by his Spirit, may and ought to judge such practices, and the
spirit they come from, and have no unity with them: which if it be owned in the
general, proves the case, to wit, that some pretending conscience in things
seeming indifferent, but yet it proceeding in them from a spirit of singularity,
emulation or strife, those that have received a discerning thereof from the
Lord, may and ought to judge the transgressors, without being accounted
imposers, oppressors of conscience, or enforcers of uniformity, contrary to the
mind of Christ: against which the Apostle also guardeth the Churches of old.
Phil. ii. 3, 4. "Let nothing be done through strife or vain glory; but in
lowliness of mind let each esteem others better than themselves. "Look not every
man on his own things; but every man also on the things of others." Now, if it
be an evil to do anything out of strife; then such things that are seen so to be
done, are they not to be avoided and forsaken? So that we are confident, our
judgment herein cannot be denied, or reputed erroneous; except it be said that
none will or can arise in the Church of Christ, pretending such things from such
a spirit: which I know not any that will, it being contrary to the express
prophecies of the scripture, and the experience of the Church in all ages, as
may appear from Matt. xxiv. 24; Acts xv. 54; I Tim. iv. 5; 2 Tim. iii. 8; Mark
xiii. 21, 22; 2 Peter ii. 19; or, on the other hand, that those that abide
faithful, and have a discerning of those evils, ought to be silent, and never
ought to reprove and gainstand them; nor yet warn and guard others against them;
and that it is a part of the comendable unity of the Church of Christ, to suffer
all such things without taking notice of them. I know none will say so; but if
there be any so foolish, as to affirm it, let them consider these scriptures:
Gal. ii. 4; 1Tim. i. 20; 2Tim. ii. 24, 25; Tit. l. 9, q0, 11. Now if none of
these hold true; but on the contrary, such evils have been, and may be found to
creep in among the people of God, and that such as see them, may and ought to
reprove them; then necessarily the doing so, is neither imposition, tbrco nor
oppression. As to the third, concerning the consequence and tendency of them, it
is mostly included in the two, former: for whatsoever tendeth not to
edification; but on the contrary to destruction, and to beget discord among
brethren, is to be avoided: according to that of the apostle, Rom. xvi. 17: "Now
I beseech you, brethren, mark them, which cause divisions and offences, contrary
to the doctrine which ye havelearned, and avoid them." And since there is no
greater mark of the people of God, than to be at peace among themselves;
whatsoever tendeth to break that bond of love and peace, must be testified
against. Let it be observed, I speak always of the Church of Christ indeed, and
deal with such, as are of another mind: not as reckoning only false churches not
to have this power, but denying it even to the true Church of Christ, as judging
it not fit for her so to act, as in relation to her members, for though Christ
be the Prince of Peace, and doth most of all commend love and rarity to his
disciples; yet I also know, he came not to send peace, but a sword, that is, in
dividing man from the lusts and sins he hath been united to. And also it is the
work of his disciples and messengers to break the bands and unity of the wicked,
wherein they are banded against God, and his truth, and the confederacy of such
as stand in unrighteousness, by inviting and bringing as many as will obey, unto
righteousness, whereby they become disunited and separatcd from their
companions, with whom they were centered, and at peace in the centrary cursed
nature. And indeed, blessed are they, that are sent forth of the Lord to scatter
here, that they may gather into the unity of the life: and they are blessed,
that in this respect, even for righteousness sake are scattered and separated
from their brethren; that they may come to know the brotherhood and fellowship
which is in the light; from which none ought to scatter, nor to be scattered,
but be more and more gathered therein. And this leads me to what I proposed in
the third place under this head of the true church's power in matters spiritual,
or purely conscientious; which may be thus objected: If thou plead so much for
an oneness in the smallest matters, wherein consisteth the freedom and liberty
of the conscience, which may be exercised by the members of the true
churchdiversely, without judging one another? In answer to titis proposition, I
affirm, first in general: that whatsoever things may be supposed to proceed from
the same spirit, though divers in its appearanee, tending to the same end of
edification, and which in the tendency of it layeth not a real ground for
division or dissention of spirit, fellow-members ought not only to bear one
another, but strengthcn one another in them. Now the respects wherein this may
be, I can describe no better than the apostle Paul doth principally in two
places, which therefore will he fit to consider at length for the opening of
this matter: this being one of the weightiest points pertaining to this subject.
Because as on the one hand due forbearance ought to be exercised in its right
place; so on the other, the many devices and false pretences of the enemy
creeping in here, ought to be guarded against. The first is, 1 Cor. xii., from
verse 4 to 31, thus: Verse 4. "Now there are diversities of gifts, but, the same
spirit. Verse 5. "And there are differences of administrations, but the same
Lord. Verse 6. "And there are diversities of operations, but it is the same God
which worketh all in all. Verse 7. "But the manifestation of the Spirit is given
to every man to profit withal. Verse 8. "For to one is given by the Spirit the
word of wisdom, to another the word of knowledge by the same spirit. Verse 9.
"To another faith by the same Spirit, to another the gifts of healing by the
same Spirit. Verse 10. "To another the working of miracles, to another prophecy,
to another discerning of spirits, to another divers kinds of tongues, to another
the interpretation of tongues. Verse 11. "But all these worketh that one and the
self-same Spirit, dividing to every man severally as he will. Verse 12. "For as
the body is one, and hath many members, and all the members of that one body
being many, are one body, so also is Christ. Verse 18. "For by one Spirit are we
all baptized into one body, whether we be Jews or Gentiles, whether we be bond
or free; and have been all made to drink into one Spirit. Verse 14. "For the
body is not one member, but many. Verse 15. "If the foot shall say, because I am
not the hand, I am not of the body; is it therefore not of thc body? Verse 16.
"And if the ear shall say, because I am not the eye, I am not of the body; is it
not therefore of the body? Verse 17. "If the whole body were an eye, where were
the hearing? If the whole were hearing, where were the smelling? Verse 18. "But
now hath God set the members every one of them in the body, as it hath pleased
him. Verse 19. "And if they were all one member, vhere were the body? Verse 20.
"But now are they many members, yet but one body? Verse 21. "And the eye cannot
say unto the hand, have no need of thee, nor again, the head to the feet, I have
no need of you: Verse 22. "Nay, much more those members of the body, which seem
to be more feeble, are necessary: Verse 28. "And those members of the body,
which we think to be less honourable, upon these we bestow more abundant honour,
and our uncomely parts have more abundant comeliness. Verse 24. "For our comely
parts have no need, but God hath tempered the body together, having given more
abundant honour to that part which lacked: Verse 25. "That there should be no
schism in the body; but that the members should have the same care one of
another. Verse 26. "And whether one member suffer, all the members suffer with
it; or one member be honoured, all the members rejoice with it. Verse 27. "Now
ye are the body of Christ, and members in particular. Verse 28. "And God hath
set some in the church, first apostles, secondarily prophets, thirdly teachers,
after that miracles, then gifts of healing, helps, governments, diversities of
tongues. Verse 29. "Are all apostles? Are all prophets? Are all teachers? Are
all workers of miracles? Verse 30. "Have all the gifts of healing? Do all speak
with tongues ? Do all interpret?" Which I would not have set down at large, but
that there be some so careless (especially in matters they like not) that they
will scarce be at the pains seriously to read over a citation only named; and
that also this being presented before the reader in the current of the
discourse, will fix the nature of my application the more in his understanding.
For the apostle shows here the variety of the operations of the divers members
of the body of Christ, working to one and the same end; as the divers members of
a man's body towards the maintaining and upholding of the whole. Now these are
not placed in contrary workings, for so they would destroy one another; and so
the apostle in the ordering of them in three several kinds proves this. First,
diversities of gifts. Secondly, diffences of administrations. Thirdly,
diversities of operations: and that which is the bond that keeps the oneness,
here he also mentions, to wit, "the same Spirit, the same Lord, the same God:"
the apostle names nothing of contrariety or opposion. But lest any should be so
critical, as to bring here the school distinction of contrarium oppositum and
contradictorium; I shall not deny, but contrariety or opposition, in the sense
it is sometimes taken, may be found in the body without schism: as the comely
parts may be said to be opposite or contrary to the uncomely, or the left hand
contrary to the right, or the foot opposite to the head as the uppermost part to
the undermost; or the doing a thing is contrary to the forbearing of it; but as
for that which is acknowledged to be propositions or termini contradictorii,
that is, contradictory propositions, which are in themselves irreconcilable,
whereupon one must be still wrong, and last still destroy one another, and work
contrary effects, they are not at all admitted, nor supposed to be in the body
of Christ; as I shall give one instance, verse, 8: "To one is given by the
Spirit the word of wisdom, to another the word of knowledge by the same Spirit."
First, here are two different gifts, but not contrary. Secondly, there may
something like contrariety in sense afore-mentioned, be here supposed; as me may
want this gift of wisdom and knowledge, and so to have is contrary to want
(though as to these two, none may be absolutely said to want them; yet all have
them not in the same degree, as a special gift; though as to some gifts there
may be an absolute want, as that of miracles and interpretations of tongues.)
But should I suppose such a contrariety, or more properly a contradiction, as to
wisdom to oppose folly, and to knowledge utter ignorance; this were an
opposition not to be admitted of in the Body, because it were false to suppose,
that to proceed from the same spirit. And such contrarieties or diversities, as
cannot justly be supposed to proceed from the same Spirit of God, which is the
bond that links together, cannot be mutually enterrained in the body. So the
differences and diversities, which the apostle admits of, while he speaks
largely in this matter, are, that none ought to be offended at his brother, that
he hath not the same work and office in the body, that he hath; but that every
one keep in his own place, as God hath appointed them; that neither them that
are set in a higher place, despise them that are set in a lower; nor them that
are set in a lower, grudge and repine at such as are set higher: but all work in
their proper place towards the edification of the whole. And that the apostle
intends this, is manifest, where he draws to a conclusion, verse 27: "Now ye are
the body of Christ and members in particular, and God hath set some in the
church, first, apostles, secondly, prophets," &c. and then he subsumes, are all
apostles ? &c. Which the same Paul again confirms, Eph. i. 8, 11 to the 17th,
which was the second place place I intended; and shall only mention for
brevity's sake, leaving the reader to consider of it at his leisure. This is
also held forth by the beloved disciple John in his threefold distinction, 1
John ii.. 12, 13, of fathers, young men, and little children: and by Peter v.
1-5, in that of elders and younger. The true liberty then in the Church of
Christ is exercised, when as one judgeth not another in these different places;
but live in love together, all minding the unity and general good of the body,
and to work their own work in their own place. Also Ihe forbearance of the
saints is exercised, when as they judge not one another for being found in the
different appearance either of doing or forbearing; which may be peculiar to
their several places and stations in the body: for that there is and may be
diversities of works there, is excellently well-expressed by the Apostle, viz.:
Rom. xii. 3. "For I say through the grace given unto me, to every man that is
among you, not to think of himself more highly than he ought to think; but to
think soberly, according as God hath dealt to every man the measure of faith.
Verse 4."For as we have many members in one body, and all members have not the
same office; Verse 5."So we being many, are one body in Christ, and every one
members one of another. Verse 6."Having then gifts differing, according the
g:raee that is given to us, whether prophecy, let us prophesy according to the
proportion of faith: Verse 7."Or ministry, let us wait on our ministering; or he
that teacbeth, on teaching: Verse 8."Or he that exhorteth, on exhortation: he
that giveth, let him do it with simplicity: he that ruleth, with diligence: he
that showeth mercy, with cheerfulness." If any then should quarrel with his
brother, for exercising that which belongeth to the office of the body Christ
has called him to, and would force him to exercise the same office he doth,
though he be not called to it; here is a breach of Christian liberty, and an
imposing upon it. Now all schisms and jars fall out in this two-fold respect:
either when any person or persons assume another or an higher place in the body,
than God will have them to be in, and so exercise an office; or go about to
perform that which they ought not to do; or when as any truly exercising in
their place, which God hath given them, others rise up and judge them, and would
draw them from it: both of which cases have been, and may be supposed to fall
out in the Church of Christ. As 1 Cor. iv. 3, 4, where some judged Paul
wrongously: 3 John 9, where one exalting himself above his place, judged, whom
he ought not. We see, then, what diversities be most usually in the Church of
God; consisting in the difference of the gift proceeding from the same Spirit;
and in the divers places, that the several members have in the same body for the
edification of it; and every one being here in his own station, his standing
therein is his strength and perfection; and to be in another, though higher and
more eminent, would but weaken and hurt him: and so in this there ought to be a
mutual forbearance, that therd may neither be a coveting nor aspiring on the one
hand, nor yet a despising or condemning on the other. But besides the
forbearance of this nature, which is most ordinary and universal, (and for the
exercise whereof there is and will still be a need, so long as there is any
gathering or Church of Christ upon the earth) there is a certain liberty and
forbearance also, that is more particular, and has a relation to the
circumstance of times and places, which will not hold universally: whereof
wehave the example of the primitive church, testified by the Scriptures in two
or three particulars. The first was, in suffering circumcision to the Jews for a
time, and not only so, but also divers others of the legal and ceremonial
purifications aud customs, as may appear, Acts xxi. ver. 21,22, 23, 24, &c. The
second was in the observation of certain days, Rom. xiv. 5. And the third in the
abstaining from meats, 1 Cor. viii. throughout: here the apostle persuades to
and recommends a forbearance, because of the weakness of some: for he says not
anywhere, nor can it be found in all the Scriptures of the gospel, that these
things such weak ones were exercised in, were things indispensably necessary, or
that it had been better for them, they had not been under sueh scruples,
providing it had been from a principle of true clearness, and so of faith. Next
again, these acts of forbearance were done in condescension to the weakness of
such, upon whom the aneient (and truly deserved in its season) veneration of the
law had such a deep impression, that they could not yet dispense with all its
ceremonies and customs: and to such the apostle holds forth a two-fold
forbearance. First, a certain compliance by such believers as were gathered out
from the Jews: though they saw over these things, yet it was fit they should
condescend somewhat to their countrymen and brethren, who were weak. Secondly,
the like forbearance in the Gentiles, not to judge them in these things; but we
see, that it was not allowed for such weak ones to propagate these scruples, or
draw others into them; and that when as any of the churches of the Gentiles, who
wanted this occasion, would have been exercising this liberty, or pleading fop
it, the Apostle doth down-rightly condemn it, as I shall make appear in all the
three instances above mentioned. First, in that of circumcision, Gal. v. 2, 4.
"Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you
nothing; Christ is become of none effect unto you: whosoever of you are
justified by the law, ye are fallen from grace." Can there be anything more
positive? Might not some here have pretended tenderness of conscience, and have
said, though the decree of the Apostles do dispense with circumcision in me; yet
if I find a scruple in myself, and a desire to it out of tenderness, why should
it be an evil in me to do it, more than in the Jews that believe? We see, there
is no room left here for such reasoning. Secondly, as to observations, Gal. iv.
9, 10, 11. Might not they have answered, what if we regard a day to the Lord,
must, we not then? Are not these thy own words? We see, that did not hold here,
because in them it was a returning to the beggarly elements. Thirdly, as to
meats, 1 Tim. iv. 3. Here we see, that is accounted a doctrine of devils; which
in another respect was Christian forbearance. And therefore now, ami that in the
general respect, he gives this reason, verse 4: "For every creature of God is
good, and nothing to be refused, if it be received with thanksgiving of them
that believe, and know the truth." So we see, that in these particular things
there is a great need of wariness in the Church of Christ; for that some times
forbearance under a pretence of liberty may he more hurtful, than down-right
judging. I suppose, if any should arise, and pretend conscience, and claim a
liberty for circumcision and the purification of the law, whether all Christians
would not with one voice condemn it? And so as to days and meats, how do the
generality of Protestants judge it? Though I deny not, but there may and ought
to be a mutual forbearance in the Church of Christ in certain such eases, which
may fall in; and a liberty there is in the Lord, which breaks not the peace of
the true church: but in such matters (as I observed at large before) both the
nature of the things, the spirit they come from, and the occasion from whence,
and their consequence and tendency is to be carefully observed.

1. Yet this is not so the bond, but that we have also a more inward and
invisible, to wit, the life of righteousness, whereby we also have unity with
the upright seed in all, even in those, whose understandings are not yet so
enlightened. But to those, who are once enlightened, this is as an outward bond:
and if they suffer themselves to be darkened through disobedience, which as it
does in the outward bond, so it doth in the inward.


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  CHAPTER 8: SECTION SEVEN: CONCERNING THE POWER OF DECISION
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Seeing then, it may fall out in the Church of Christ, that both some may assume
another place in the body than they ought, and others may lay claim to a
liberty, and pretend conscience in thing's they ought not, and that without
question the wrong is not to be tolerated, but to be testified against, however
specious its appearance may be; and that it must and ought to be judged: the
question will arise, Who is the proper judge or judges, in whom resideth the
power of deciding this controversy? and this is that, which I undertook in the
next place to treat of, as being the specific difference, and distinguishing
property of the Church of Christ from all other anti-christian assemblies and
churches of man's building and framing. To give a short, and yet clear and plain
answer to this proposition: the only proper judge of controversies in the
Church, is the Spirit of God, and the power of deciding solely lies in it; as
having the only unerring, infallible and certain judgment belonging to it: which
infallibility is not necessarily annexed to any persons, person, or places
whatsoever, by virtue of any office, place, or station any one may have, or have
had in the body of Christ. That is to say, that any have ground to reason thus,
because I am or have been such an eminent member, therefore my judgment is
infallible; or, because we are the greatest number; or, that we live in such a
noted or famous place, or the like: though some of these reasons may and ought
to have their true weight in case of contradictory assertions, (as shall
hereafter be observed,) yet not so, as upon which either mainly or only the
infallible judgment is to be placed; but upon the Spirit, as that which is the
firm and unmovable foundation. And now, if I should go on no further, I have
said enough to vindicate us from imposition, and from the tyranny, whether of
popery, prelacy, or presbytery, or any such like we have or may be branded with;
as shall after appear. But to proceed: herein lies the difference betwixt the
dispensation of the law, and the Gospel or new covenant; for that of old all
answers were to be received from the priests in the tabernacle. For he, that
appeared betwixt the churbims there, spake forth his mind to the people;and
there were also families of the prophets, to whom they resorted for the answers
of the Lord (though sometimes as a signification of the further glory, that was
to be revealed, it pleased God to reveal his mind to some, even to those who
were neither prophets nor prophets' sons); but under the gospel, we are all to
be taught of God, that is, none are excluded from his privilege by not being of
the tribe of Levi, or of the children of the prophets: though this privilege is
as truly exercised in some by assenting and obeying, to what God commands and
reveals through others, (they feeling unity with it in the life,) as by such,
who by the revelation and command of God's Spirit hold forth his will to his
people in certain particulars, which the same Spirit leads and commands them to
obey. So that we say, and that with a very good ground, that it is no way
inconsistent with this sound and unerring principle, to affirm, that the
judgment of a certain person or persons in certain cases is infallible, or for a
certain person or persons to give a positive judgment, and pronounce it as
obligatory upon others, because the foundations and ground thereof is not
because they are infallible, but because in these things, and at that time, they
were led by the infallible Spirit. And therefore it will not shelter any in this
respect to pretend, I am not bound to obey the dictates of fallible man; is not
this popery, I not being persuaded in myself? Because it is not to be
disobedient to them, but to the judgment of truth through them at such a time;
and one or more there not being persuaded, may as probably proeeed from their
being hardened, and being out of their place, and in an incapacity to hear the
requirings, as that the thing isnot required of them; which none can deny, but
it may as well be supposed, as the contrary. But for the further clearing of
this matter, before I conclude, I shall not doubt both to affirm and prove these
following propositions: First, That there never will, nor can be wanting, in
case of controversy, the Spirit of God to give judgment through some or other in
the Church of Christ, so long as any assembly can properly, or in any tolerable
supposition be so termed. Secondly, That God hath ordinarily, in the
communicating of his will under his gospel, employed such, whom he had made use
of in gathering of his Church, and in feeding and watching over them; though not
excluding others. Thirdly, That their de facto, or effectual meeting together,
and giving a positive judgment in such eases, will not import tyranny and
usurpation, or an inconsistency with the universal privilege, that all
Christians have, to be led by the Spirit; neither will the pretences of any
contradicting them, or refusing to submit, upon the account they see it not, or
so, excuse them from being really guilty of disobeylng God. For the first, to
those that believe the Scripture, there will need no other probation than that
of Matt. xxviii. 20: "And lo, I am with you alway, even unto the end of the
world." And xvi. 18, "And the gates of hell shall not prevail against it." Now,
if the Church of Christ were so destitute of the Spirit of God, that in case of
difference there were not any found, that by the infallible Spirit could give a
certain judgment: would not then the gates of hell prevail against it? For where
is strife and division, and no effectual way to put an end to it., there not
only the gates, but the courts and inner chambers of darkness prevail; for where
envying and strife is, there is confusion and every evil work. But that there
may be here no ground of mistake, or supposition, that we were annexing
infallibility to certain persons, or limitting the Church to such; I understand
not by the Church, every particular gathering or assembly, circumscribed to any
particular country or city: for I will not refuse, but divers of them, both
apart and together, if not established in God's power, may err. Nor yet do I lay
the absolute stress upon a general assembly of persons truly stated (as they
ought) in God's power, he hath heretofore revealed his will in such cases; and
yet may, as the most probable way (which shall be spoken of hereafter :) yet,
such, as a mere assembly, is not conclusive. Nor yet do I understand by the
Church, every gathering or assembly of people, who may hold sound and true
principles, or have a form of truth; for some may lose the life and power of
godliness, who notwithstanding may retain the form or notions of things, but yet
are to be turned away from, because in so far (as observed before) as
sanctification, to wit, those that are sanctified in Christ Jesus, make the
Church, and give the right definition to it: where that is wholly wanting, the
Church of Christ ceaseth to be; and there remains nothing but a shadow without
substance. Such assemblies then are like the dead body, when the soul is
departed, which is no more fit to be conversed with; because it corrupts, and
proves noisome to the living. But, by the Church of Christ I understand all
those, that truly and really have recieved and hold the truth, as it is in
Jesus, and are in measure sanctified, or sanctifying in and by the power and
virtue thereof, working in their inward parts: and this may be made up of divers
distinct gatherings or churches in several countries or nations: I say, so long
as these or any of them do retain that, which justly entitles them the Church or
Churches of Christ (which they may be truly called) though there may fall out
some differences, divisions, or schisms among them: as we may see, there was no
small dissensions in the Church of Antioch, and yet it ceased not to be a
church. Acts xv. 2, and 1 Cor. i. 11. "For it hath been declared unto me of you,
my brethren, that there are contentions among you," and yet verse 2, he entitles
them the Church of God, them that are sanctified in Christ Jesus; so long, I
say, as they truly retain this title of the Church of Christ, as being really
such, there will never be wanting the certain judgment of truth. For which,
besides the positive promise of Christ before mentioned, (which is not without
blasphemy to be called in question, or doubted of,) I shall add these reasons.
That seeing Church of Christ is his body, of which he is the head, it, were to
make Christ negligent of his body, who styles himself the good shepherd, and
hath said, he will never leave nor forsake his own; or else (which is worse) it
will infer a posibility of error, or mistake in Christ, in whom, as the head are
the eyes of the body, by which it is to be ruled in all things. Next, we never
find in all the Scripture, since the Gospel, that ever this was wanting; but
that God still gave infallible judgment by his Spirit in some of the respects
above mentioned. If the transactions and controversies of the after centuries be
altered, I will boldly affirm and prove, that there was never a true judgment
wanting, so long as the nature and essence of the true Church was retained; if
any will needs affirm otherwise, let them show me where, and I will answer it.
Though I deny not, (that after mystery of iniquity did begin to work, or had so
wrought first by intermixing, and afterward by altogather forsaking the nature
of truth, retaining only the bare name of the Church) but that there might some
scattered ones, here and there one in a nation, and now and then one in an age,
who by the power and virtue of the Spirit of Life working in them, might be
truly sanctified; yet these were but as wittnesses in sackcloth, no ways
sufficient to give these assemblies, in which they were engrossed, the
appellation of the Church of Christ, coming no more under observation by the
generality, nor having as to them any more influence, than some tittle, or
scarcely discernable sparks of fire in many great heaps and mountains of ashes.
And thus much to prove, that where there is any gathering or assembly, which
truly and properly may be called the Church of Christ, the infallible judgment
will never be wanting in matters of controversy. Secondly, that ordinarily God
hath in the communicating of his will under his Gospel employed such, whom he
had made use of in gathering of his Church, and in feeding and watching over
them, though not excluding others. For as in a natural body (to which the Church
of Christ is compared) the more substantial and powerful members do work most
effectually; and their help is most necessary to supply any defect or trouble in
the body: so also, if there be diversities of gifts in the Church (as is above
proved) and some have a greater measure, and some a lesser; those that have the
greater, are more capable to do good and to help the body in its need, than
others, that are weaker, and ]ess powerful: since there are strong and weak,
babes and young men, "who have overcome the evil one, and in whom the word of
God abideth;" such are more able when the enemy besets, to resist (having
already overcome) than others, who are but yet wrestling, and not conquerors.
Now, every controversy and dissension in the Church comes from the besetments of
the enemy; yet if any of these strong or young men, or powerful members, go from
their station, it is not denied, but that they are as weak as any; and it is
presupposing their faithfnlness in their place, that I thus affirm, and no
otherwise. Nor yet do I limit the Lord to this method: "For in him are all the
treasures both of our wisdom and strength;" and the weakest in his hand is as
strong as the strongest, who may now, as well as heretofore, kill a Goliath by
the hand of a little David: yet we see, the Lord doth ordinarilly make use of
the strong to support the weak; and indeed, when such as may be termed weak, are
so made use of, it alters the nature of their place, and constitutes them in a
higher and more eminent degree. For though it was little David, it was also he
that was to be King of Israel. Though the Apostles were mean men among the Jews;
yet they were such, as were to be the Apostles of the Lord of glory, instruments
to gather the lost sheep of the house of Israel, and to proclaim the acceptable
day of the Lord. And though Paul was once accounted the least of all the saints,
a child born out of due time: yet was he him, who was to be the greatest apostle
of the Gentiles. Now then let us consider, whom the Lord makes use of in the
affairs of the primitive Church, and through whom he gave forth his inffalible
judgment? Did he not begin first by Peter? He was the first, that spake in the
first meeting they had, Acts i.,and who first stood up after the pouring forth
of the Spirit and who first appeared before the council of the Jews, and spake
in behalf of the Gospel of Christ: though I am far from calling him (as some do)
the Prince of the Apostles; yet I may safely say, he was one of the most ancient
and eminent, and to whom Christ in a manner somewhat more than ordinary had
recommended the feeding of his flock. We see also, he was first made use of in
preaching to the Gentiles; and what weight his and James's words had in the
contest about circumcision towards the bringing the matter to a conclusion, Acts
xv. Yet that we may see, infallibility was not inseparably annexed to him, he
was found blamable in a certain matter, Gal. ii .i 11, notwithstanding his
sentence was positively received in many particulars. So also the Apostle Paul
argues from his gathering of the Churches of Corinth and Galatia, that they
ought to be followers of him; and positively concludes in divers things: and
upon this supposition exhorts the churches (both he and Peter) in many passages
heretofore mentioned, (which I will not, to avoid repetition, again rehearse,)
to obey the elders that watch for them; to hold such in reputation, and to
submit themselves to them that have addicted themselves to the ministry of the
saints, I Cor. xvi. 15, 16. Also we see, how the Lord makes use of John his
beloved disciple, to inform and reprove the seven Churches of Asia; and no
doubt, John, (the rest by the usual computation being at that time all removed)
was then the most noted and famous elder alive: and indeed, I mind not where,
under the Gospel, Christ hath used any other method, but that he always in
revealing his will hath rnade use of such, as he himself had before appointed
elders and officers in his Church. Though it be far from us to limit the Lord,
so as to exclude any from this privilege; nor yet on the other hand will the
possibility hereof be a sufficient warrant to allow every obscure member to
stand up, and offer to rule, judge and condemn the whole body: nor yet is it
without cause, that such an one's message is jealoused, and called in question,
unless it have very great evidence, and be bottomed upon some very weighty and
solid cause and foundation. And God doth so furnish those whom he raiseth up, in
a singular manner, of which (as I said) I mind no instance in the New Testament:
and in the Old we see, though it was strange, that little David should oppose
himself to the great Gohath, yet he had before that killed both the lion and the
bear, which was no less improbable; and which of all is most observable, was
before that time by the appointment of God, and the hand of the prophet anointed
King of Israel. Compare the 16th and 17th chapter of the 1st of Samuel. Now as
to the third, that any particular persons de facto, or effectually giving out a
positive judgment, is no encroaching nor imposing upon their brethren's
conscience, is neeessarily included in what is said before; upon which for
further probation there will only need this short reflection. That for any
member or members in obedience to the Lord to give forth a positive judgment in
the Church of Christ, is their proper place and office, they being called to it;
and so for them to exercise that place in the body, which the head moves thru
to, is not to usurp authority over their fellow-members: as on the other hand to
submit and obey, (it being the place of some so to do,) is not a renouncing a
being led by the Spirit; seeing the Spirit lead them so to do; and not to obey,
in case the judgment be according to truth, and the Spirit lead to it is, no
doubt, both offensive and sinful. And that all this may be supposed in the
Church of Christ without absurdity, and so establish the above mentioned
propositions, will appear by a short review the former passages. If that Peter
and James their giving a positive judgment in the case of difference in divers
particulars, did not infer them to be imposers, so neither will any so doing
now, being led to it by the same authority: every one may easily make the
application. And on the contrary, if for any to have stood and resisted their
judgment, pretending an unclearness, or so, and thereby held up the difference
after their sentence, breaking the peace and unity of the Church, (things being
concluded with as it seemed good to the Holy Ghost, and to us,) say, if such
would have given just cause of offence, and have been cut off, as despisers of
dignities of old, will not the like case now occurring hold the same conclusion?
Now whether those proposition do not hold upon the principles before laid down
and proved, I leave to every judicious and impartial reader to judge. Moreover,
we see, how positive the Apostle Paul in many particulars throughout all his
epistles, il asmuch as he saith, 2 Thess. iii. 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." And in many more places before mentioned, where he commands them both
to obey him and several others, who were appointed (no doubt by the Spirit of
God) to be rulers among them; and yet who will say, that either the apostle did
more than he ought, in commanding? Or they less, than they were obliged to, in
submitting? And yet neither were to do any thing contrary or more, than the
Spirit of God in themselves led them to, or allowed them in. And if the Church
of God bear any parity or proportion now in these days, with what it did of old
(as I know no reason why it should not) the same things may now he supposed to
take effect, that did then; and also be lawfully done upon the like occasion
proceeding from the same Spirit, and established upon the same basis and
foundation. And thus much as to that part, to show, in whom the power of
decision is; which being seriously and impartially considered, is sufficient to
clear us fi'om the tyranny either of popery, or any other of that nature, with
those that are not either wilfully blind, or very ignorant of popish principles,
as the judicious reader may observe. But seeing, to manifest that difference,
was one of those things proposed to be considered of, I shall now come to say
something of it in its proper place.


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  CHAPTER 9: SECTION EIGHT: HOW THIS GOVERNMENT ALTOGETHER DIFFERETH FROM THE OPPRESSING AND PERSECUTING PRINCIPALITY OF THE CHURCH OF ROME, AND OTHER ANTI-CHRISTIAN ASSEMBLIES.
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Whatever way we understand the popish principles in this matter, whether of
those that are most devoted to the see of Rome, as the king of Spain's
dominions, and the princes of Italy; the Jesuits and generality of all those
called religious orders, who hold, that Papa in cathedra non potest errare,
licet absque concilio; that is, That the pope in his chair cannot err, though
without a council; or of those that are less devoted, who plead this
infallibility in the pope and council lawfully convened, who yet by the more
zealous are reckoned petty schismatics; I say, whatever way we take them, all
those that do profess themselves members of the Romish church, and are so far
such, as to understand their own principles, do unquestionably acknowledge,
First, That no general council can be lawfully called, without the bishop of
Rome, as Christ's vicar and Peter's successor, call it. Secondly, That either he
himself, or some for him, as his legates, must be there present, and always
preside. Thirdly, That the members having vote, are made up of bishops or
presbyters, or commissioners from the several orders, being of the clergy.
Fourthly, That what is concluded on by plurality of votes, and agreed to by the
pope and his legates, must necessarily be supposed to be the judgment of the
infallible Spirit. Fifthly, That all the members of the church are bound
implicitly to receive and believe it, because it proceeds from a council to be
accounted lawful in the respects above mentioned, without regard to the
intrinsic or real truths of the things prescribed, or bringing them in any
respect to the test or examination of the Spirit of God in themselves, or the
Scripture's testimony, or their agreement or disagreement with truths formerly
believed and received: for so much as to prove or try them by way of doubt, they
reckon a breach of the first command; as on the other hand a matter of merit,
implicitly to receive and believe them, however inconsistent with the testimony
of the Spirit in one's own heart, Scripture, truth and reason. Sixthly, That no
man as a member of the church of Christ in that simple capacity, unless a
clergyman, or the ambassador of some king, &c., can be admitted to sit, vote, or
give his judgment. Seventhly, That it is in no respect to be supposed, that any
members, especially laics, whether in a particular city, country or nation, may
meet concerning any things relating to the faith and worship of the church, and
give by the Spirit of God any judgment; but that all such meetings are to be
accounted schismatical and unlawful. And Lastly, That the promise of
infallibility, and the gates of Hell not prevailing, is necessarily annexed to
the pope and council called and authorized in the manner above expressed. Now if
to deny every one of these propositions, wherein all understanding men know the
errors and abuses of the Romish charch consist, be to be popish; then indeed may
we be supposed to be one with the Papists in this matter, but no otherwise: so
that the very mentioning of these things is sufficient to show the difference
betwixt us and them. But if any will needs plead our agreement with them thus:
The Papists affirm an infallibility of judgment in the church of Christ, and so
do you; therefore you are one with Papists. I answer, that proves no more our
oneness in this matter, than if it should be said, the Papists plead that, God
ought to be worshipped, and so do you; therefore ye agree: notwithstanding the
vast differences as to that, which is not only known betwixt us and them, but
betwixt them and all Protestants, who agree more with them in the matter of
worship, than we do. Next again, infallibility in the Church, (according as we
hold it, and I have above defined it,) no man upon our supposition (or
hypothesis) can deny it. For since we first assert, as a principle that no
gathering, no church, nor assembly of people, however true their principles or
exact their form be, are to be accounted the Church of Christ, except the
infallible Spirit lead and guide; what can be the hazard to say, that in such a
church there is still an infallible judgment? Indeed, this is so far from
Popery, that it resolves in a proposition quite contradictory to them. The
Rommanists say, that the infallible Spirit always accompanies the outward
visible professors, and is annexed to the external succession of bishops and
pastors, though ever so vicious as to their lives: yea, though perfect atheists
and infdels in their private judgments, yet if outwardly professing the catholic
faith, and subjection to the Church, they must be partakers of the infallible
Spirit. We say the quite contrary, that where there is either viciousness of
persons, or unsoundness of judgment in the particular members, these cannot, by
virtue of any outward call or succession they have, or any profession they make,
or authority they may pretend to, so much as claim an interest in any part of
the Church of Christ, or the infallible Spirit. So then, if we admit none to be
members of tho church, but such as are led and guided by the Spirit, it will be
no popery in the second place to affirm, that where there is a company of people
so gathered, who are not any longer to retain justly the name of the Church of
Christ, than they are led and guided by his Spirit, or a church so qualified and
designed, there is still infallible judgment. So that this infallibility is
annexed to the persons, to the succession, to the bare visible profession,
(though true, which the Church of Rome is denied to be,) or to any society,
because of its profession; but singly and alone to true, real and effectual work
of sanctification and regeneration, the new creature brought forth in the heart:
and this is the spiritual man, which the apostle saith, judgeth all things, 1
Cor. ii. 15. To affirm, there is an infallibility here, cannot well be condenmed
by any, or whoso doth, must needs say, the Spirit of God is fallible: for we
place the infallibility in the Spirit and in the power, not in the persons. And
so these are the degrees we ascend by: "Because such and such men are led by the
Spirit of God, and are obedient to the grace their hearts, therefore are they
members and officers in the Church of Christ. And because they are members of
the Church of Christ in the respect before declared, therefore there is an
infallible judgment among them." We do not say, because such men profess the
Christian faith, and have receive an outward ordination, and so are by a lawful
succession formally established officers in the Church when they meet together,
(according to certain rules above declared,) there is an infallibility annexed
to their conclusions, and they cannot but decide what is right; or rather, what
they decide must needs be supposed to be right. Who seeth not here a vast
disproportion? Now we differ herein fundamentally, that is, as to the very basis
and foundation upon which we build; and that not only from the Church of Rome,
bu also froth the generality of Protestants in this matter. All Protestants do
acknowledge a general council to be useful, yea, necessary in the case of
division or debate; let us consider the basis upon which they proceed, and the
stress they lay upon it. First, All jointly, both the prelatical and
presbyterial, will have this synod or council to consist of a convocation of the
clergy, chosen and sent from the particular congregations, with some few laic
elders, called together by the civil magistrate, in case he be one in judgment
with them. They decide by plurality of votes. And though they assmee not all
absolute infallibility, in that they reckon it possible for them to err; yet do
they reckon their decisions obligatory upon their supposed consonancy of the
Scripture: and however do affirm, that the civil magistrate hath power to
constrain all to submit and obey; or else to punish them either by death,
banishment, imprisonment, confiscation of goods, or some other corporeal pain;
even though such be persuaded and offer to make appear, that the decisions they
refuse, are contrary to the Scriptures. And lastly: (among the Papists) none,
though otherwise confessed to be a member of the church both knowing and sober,
except commissionate in some of the respects above declared, can be admitted to
sit, vote and give his judgment. Any that will be at the pains to apply this to
the foundation I before laid of the infallibility of judgment, in that we may
account only to be truly called the Church of Christ, will easily see the great
difference betwixt us; which I shall sum up in these particulars: First, Do we
exclude any member of the Church of Christ, that may be truly accounted so, to
tell his judgment? Secondly, Do we say, man ought to be persecuted in his
outwards for his dis-assent in spirituals? Thirdly, Do we plead, that decision
is to pass conclusive, because of the plurality of votes? And much more; which
the reader may observe, from what is already mentioned: which that it may be all
more obvious at one view, whill appear somewhat clearly by this following
figure; which will give the reader an opportunity to recollect, what lay
heretofore more scattered. I. The Romanists say, II. The generality of
Protestants say, 1. That there is an infallibility in the church: which
infallibility is, when the pope calls a general council of bishops &c., that
whosoever they conclude and agree upon, must needs be the infallible judgment of
the Spirit of God, because of the promise of Christ, that he would never suffer
the gates of hell to prevail against his church. 1. That though all synods and
councils may err; yet such assemblies are needful for the edification of the
church.--That such do consist of a convocation of the clergy, with some few
laics particularly chosen. That all others, except those so elected, have not
any right to vote or give judgment. 2. And that the pope and council, made up of
certain of the clergy, having one outward succession, and being lawfully
ordained according to the canons, are that church, to which that promise is
made, however wicked or depraved they be; yet this infallible judgment follows
them, as being necessarily annexed to their office, in which the authority still
stands in its full strength and vigor. 2. That such an assemblu so constituted,
may ministerially determine controversies of faith, cases of conscience, matters
of worship, and authoritatively determine the same. The decision is to be by
plurality of votes, without any necessary respect to the inward holiness or
regeneration of the persons; if so be they outwardly called, ordained, and
invested in such a place and capacity, as gives them an authority to be members
of such an assembly. 3. So that there lies an obligation upon the whole body of
the church to obey their decrees: and such as do not, ane not only certainly
damned for their disobedience, but that it is the duty of the civil magistrate
to punish such by death, banishment, or imprisonment, &c. in case they refuse.
3. What they thus decide (as they judge according to the Scripture) ought to be
received with reverence, and submitted to: and those that do not, to be punished
by the civil magistrate by death, banishment or imprisonment, though they
declare and be ready to evidence, that it is, because they are not agreeable to
the Scripture, they refuse such decrees.

III. The QUAKERS say,

1. That whereas none truly ought, nor can be accounted the Church of Christ, but
such as are in a measure sanctified or sanctifying by the grace of God, and led
by his Spirit; not yet any made officers in the church, but by the grace of God
and inward revelation of his Spirit, (not by outward ordination and succession:)
from which none is to be excluded, if so called, whether married, or a
tradesman, or a servant. 2. If so be, in such a church there should arise any
difference, there will be an infallible judgment from the Spirit of God, which
may be in a general assembly; yet not limited to it, as excluding others: and
may prove the judgment of the plurality: yet not to be decided thereby, as if
the infallibility were placed there, excluding the fewer. In which meeting or
assembly upon such an account, there is no limitation to be of persons
particularly chosen; but that all that in a true sense may be reckoned of the
church, as being sober and weighty, may be present and give their judgment. 3.
And that the infallible judgment of truth (which cannot be wanting in such a
church) whether it be given through one or more, ought to be submitted to, not
because such persons give it, but because the Spirit leads so to do: which every
one coming to inthemselves, will willingly and naturally assent to. And if any
through disobedience or unclearness, do not all that the Church ought to do, she
is to deny them her spiritual fellowship; in case the nature of their
disobedience be of that conscience, as may deserve such a censure; but by no
means for matter of conscience to molest, trouble, or persecute any in their
outwards. Who will be at the pains to compare these three seriously together, I
am hopeful, will need no further argument to prove the difference. But if any
will further object, What, if it fall out de facto, that the teachers, elders,
or plurality do decide, and from thence will say, this is like the Church of
Rome, and other false churches? It will be hard to prove that to be an
infallible mark of a wrong judgment, as we have not said it is of a right. And,
indeed, to conclude it were so, would necessarily condemn the Church in the
apostles' days, where we see the teachers and elders, and so far as we can
observe, the greater number did agree to the decision, Acts i. 15. For if the
thing be right, and according to truth, it is so much the better, that the
elders and greater number do agree to it; and if wrong, their affirming it will
not make it right: and truly, a gathering, where the elders and greater number,
are always or most frequently wrong, and the younger and lesser number right, is
such, as we cannot suppose the true Church of Christ to be. And if any will
plead, that there is now no infallible judgment to be expected from the Spirit
of God in the Church, it (no doubt) will leave the dissenters as much in the
mist, and at as great a loss, as those they dissent from; both being no better
than blind men hiltting at random, which will turn Christianity into scepticism.
And though we may acknowledge, that this uncertainty prevails in the generality
of those called churches; yet we do firmly believe (for the reasons above
declared, and many more that might be given) that the true Church of Christ has
a more solid, stable foundation; and being never separated from Christ, her
head, walks in a more certain, steady, and unerring path.


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  CHAPTER 10: THE CONCLUSION.
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The substance, then, of what is asserted and proved in this Treatise, resolves
in these following particulars: First, That in the church of Christ, when it
consists of a visible people (for I speak not here of the church in the dark
night of apostasy, that consisted not of any society visibly united) gathered
into the belief of certain principles, and united in the joint performance of
the worship of God, as meeting together, praying, preaching, &c., there is and
still must be a certain order and government. Secondly, That this government, as
to the outward form of it, consists of certain meetings, appointed principally
for that end; yet not so, as to exclude acts of worship, if the Spirit move
thereunto. Thirdly, The object of this government is two-fold, outwards and
inwards. The outwards relate mainly to the care of the poor, of widows and
fatherless; where may be also included marriages, and the removing of all
scandals in things undeniably wrong: the inwards respect an apostasy either in
principles or practices, that have a pretence of conscience, and that either in
denying some truths already received and believed; or asserting new doctrines,
that ought not to be received. Which again, (to subdivide) may either be in
things fundamental, and of great moment; or in things of less weight in
themselves, yet proceeding from a wrong spirit, and which in the natural and
certain consequence of them tend to make schisms, divisions, animosities, and in
sum, to break that bond of love and unity, that is so needful to be upheld and
established in the Church of Christ. And here come also under this considcration
all emulations, strifes, back-bitings and surmisings. Fourthly, That in the true
Church of Christ, (according to the definition above given of it) there will in
such cases of differences and controversies still be an infallible judgment from
the Spirit of God, either in one or other, few or more. Fifthly, That this
infallible judgment is and unalterably annexed and seated in the Spirit and
power of God; not to any particular perpersons, meeting or assembly, by virtue
of settled ordination, office, place or station, that such may have or have had
in the church; no man, nor meeting, standing or being invested in any authority
in the Church of Christ upon other terms, than so long as he or they abide in
the living sense and unity of the life in their own particulars; which whosoever
one or more inwardly departs from, ipso facto loses all authority, office, or
certain discerning, he or they formerly have had; though retaining the true
principles and sound form, and (may be)not fallen into any gross practices, as
may declare them generally to be thus withered and decayed. Sixthly, That Jesus
Christ under the gospel hath ordinarily revealed his will in such cases through
the elders, and ministers of the church, or a general meeting; whose testimony
is neither to be despised or rejected without good cause. Neither is their
taking upon them really to decide, any just ground to charge them with
imposition, or to quarrel with their judgment; unless it can be proved, that
they are decayed, and have lost their discerning, as above. Seventhly, That to
submit and obey in such cases, is no detracting from the common privilege of
Christians to be inwardly led by the Spirit, seeing the Spirit has led some
heretofore so to do, and yet may. And that every pretence of unclearness is not
a sufficient excuse for disobedience, seeing that may proceed from obstinacy, or
a mind prepossessed with prejudice: yet say I not, any ought to do it, before
they be clear; and who are every way right, will not want clearness, in what
they ought to do. And lastly, That these principles are no ways tainted with
imposition, or contrary to true liberty of conscience: and that they
fundamentally differ from the usurpations both of Popery, Prelacy and
Presbytery, or any other of that nature.


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Source: https://sermonindex.net/books/ranters/
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