Before this despised people appeared, I was even quite worn out, and said, My hope is cut off from the Lord; there is no such appearance of him to be looked for as my poor distressed soul wants. Live without the presence of his spirit I could not; where to meet with his spirit I could hear no news; and that precious knowledge which I had through the operation of God upon my heart from the living spring; the same hand which gave <303> me, also break in pieces, and pulled down that inward building which was reared up in my spirit.
What a man of sorrows I became hereupon, how I mourned all the day long, and roared out after my God all the night-season, is not to be uttered. And if it might be the Lord's pleasure, oh that my misery might end with me, and that this might be the issue of all my sufferings, to fit me to be a faithful instrument in the hand of the Lord for the preserving of others therefrom!
Now this was it which undid me; namely, the getting up of the fleshly wisdom and understanding; which, though God had broken in me mightily several times, yet it still had some secret device or other to creep in again into me, and to twine about my spirit, undiscerned by me: but this effect still attended it; by degrees, like a canker, it eat out the sweetness and freshness of my life and spirit, and exalted that part in me which God hides the mysteries of his kingdom from.
At first acquaintance with this rejected people, that which was eternal of God in me opened, and I did immediately in my spirit own them as children of my Father, truly begotten of his life by his own spirit; but the wise, reasoning part presently rose up, contending against their uncouth way of appearance, and in that I did disown them, and continued a stranger to them, and a reasoner against them, for above twelve months; and by weighing and considering things in that part, was still further and further off from discerning their leadings by the life and spirit of God into those things. But at length it pleased the Lord to draw out his sword against that part in me, turning the wisdom and strength thereof backward, and to open that eye in me again, wherewith he had given me to see the things of his kingdom in some measure from a child; and then I saw and felt them grown in that life and spirit, which I, through the treachery of the fleshly-wise part, had been estranged to, and had adulterated from. And now what bitter days of mourning and lamentation (even for some years since) I have had over this, the Lord alone fully knows. Oh! I have known it to be a bitter thing to follow this wisdom in understanding of scriptures, in remembering of scriptures, in remembering of experiences, and in many more inward ways of workings, that many cannot bear to hear. The Lord hath judged <304> me for that, and I have borne the burden and condemnation of that, which many at this day wear as their crown. And now what am I at length? A poor worm! Whom can I warn effectually? Whom can I help? Whom can I stop from running into the pit? But though I am nothing, I must speak; for the Lord draweth and moveth me: and how unserviceable soever my pity be, yet my bowels cannot but roll, both towards those that are in misery, and those that are running into misery.
Read in the fear, and in simplicity, what was so written; and the Lord open that eye in you which can see the way of life, and discover the paths of the mystery of iniquity in its most hidden workings in the heart; that ye sleep not the sleep of eternal death, and so at last be awakened in the bowels of that wrath and fiery indignation, which that spirit which erreth from, and transgresseth, the life and light within, can neither bear nor escape.
Now meeting of late with a paper beginning thus: At a general court held at Boston the 8th of October, 1659. (wherein, by way of preface, there is first an account given of what induced them to make this law of banishment and death, and then grounds and considerations laid down to clear it to be warrantable and just), it was upon my heart to consider and examine these, to see whether they did arise from the seed of God, and from the true knowledge of the Scriptures by his Spirit, and so were weighty to the conscience which singly waits upon God for satisfaction about truth; or whether they did arise from the fleshly part, and from fleshly reasonings upon Scriptures, and so were but chaffy, and not able to satisfy the weighty, considering spirit, as in the sight of God.
And this I was the more induced to do, because I found bowels rolling towards them, and a sense of what might easily be their snare, which hath overtaken and entangled many: for many who have blamed others severely, and really thought how well they themselves would have amended things, if ever they came into place and power, yet have failed, and run into the very same error, when they have come to the trial. So these persons, when they were formerly persecuted in England, no doubt thought and intended, if ever they came to be free from it, to lay a foundation against it: yet when they came to the point, and felt their condition changed, insomuch as it was now in their hand to <306> determine what was the way of worship, church-government, and order, there lay a great temptation before them to set up what they judged to be right, and to force all others to a conformity to it. Yea, now was their great danger, and time to beware, lest the same persecuting spirit did get up in them, which their being persecuted was a proper means to keep down: and if so (if the same spirit which persecuted them got up in them), then they who were once persecuted could not possibly forbear persecuting; for that spirit will persecute wherever it gets up. And having laid its foundation of persecution under a plausible cover, then by degrees it more and more veils the eye, hardens the heart, and takes away the tenderness which was in the persons before, while they themselves were persecuted. Now I cannot but pity those that fall into the snare of the enemy; especially those who are taken in so great a snare, and come to so great a loss of their tenderness towards God, his truths, and people, and run so great a hazard and danger of the loss of their own souls.
Ans. This, of itself, is far from any warrant; for "the earth is the Lord's, and the fulness thereof." And though they claim a propriety in it, yet it is still more the Lord's than theirs; and he may send any one of his servants into it at his pleasure, upon what message or service it seemeth good unto him. So that the great question to be determined here is this: Whether these persons came from the Lord, in his will, and at his appointment; or whether they came of themselves, and in their own wills. For if they came by commission and appointment from the Lord of heaven and earth, their warrant was without doubt sufficient. But if they came in their own will, and upon their own designs, then they went out of the Lord's counsel and protection, and must bear their own burden. Now consider whether ye were tender in the due weighing of this, before your imprisoning and dealing hardly with them. For if, at their first coming, ye <307> imprisoned them, and engaged yourselves against them, ye thereby made yourselves unfit for an equal consideration of the cause; and God might justly then leave your eyes to be closed, and your hearts hardened against his truths and people, for beginning with them so harshly and unrighteously, and not in his fear.
2. Those lesser punishments of the house of correction, and imprisonment for a time, having been inflicted on some of them; but not sufficing to deter and keep them away. Why do ye omit cutting off of ears? Are ye ashamed to mention that amongst the rest? Indeed the remembrance of it strikes upon the spirits of people here, and perhaps in New England also.
Ans. They that are sent by the Lord, and go in the guidance of his spirit, cannot be deterred from obedience to him in his service and work, either by lesser or greater punishments. Punishments deter the evil-doer; but he that doeth well is not afraid of being punished; but is taught, and made willing, and enabled to suffer for righteousness' sake. Phil. 1:29. And ye will find your greater punishments as ineffectual to obtain your end, as your lesser. For they whose lives (in the power of God) are sacrificed up to the will of God, are no more afraid of death, than they are of whips, prisons, cruel usage in prisons, and cutting off of ears. Surely it had been a sweeter, a more Christian and safer course, to have weighed the thing in God's fear and dread, before ye had begun any of your punishments. But your own late relation confesseth, that ye began with them upon reports from Barbadoes and England, from good hands, ye say; and so they of Damascus might have said, if they had received the letters from the high-priest, or relations from zealous and devout Jews. And I have heard related from many hands (which, having drunk in prejudices from reports, and begun with imprisoning of them, might easily follow) that they were never afforded a fair hearing; but at your courts, questions were put to entrap them, and they not suffered to plead the righteousness and innocency of their cause, but endeavors used to draw them to that (and a watching to catch that from them) which would bring them within the compass of some of your laws. Your consciences know how true these things are, and will one day give in a clear and true testimony, although ye should be able to bribe them at present.
<308> 3. That their coming thither was upon no other grounds or occasion, for aught that could appear, than to scatter their corrupt opinions, and to draw others to their way, and so to make disturbance.
Ans. Christ saith to his disciples, "Ye are the salt of the earth, and the light of the world:" and they are not to lie still, and keep their light under a bushel; but to lighten and season the world, as the Lord calleth and guideth them. And if the Lord doth see that New England, notwithstanding all its profession and talk of the things of God, hath need of his salt to savor it with, and of his light to enlighten them with, and so sendeth his messengers and servants among them, they have no reason to be offended with the Lord for this, or with his people, or with the truths they bring. They have long had a form up, and it may have eaten out the power, that they may not be so savory now in their ease and authority in New England, as they were under their troubles and persecutions in Old England: and God may, in kindness to them, send among them a foolish people to stir them up and provoke them to jealousy. Now their coming thus is not to "scatter corrupt opinions;" but, by the power of truth, to scatter that which scatters from the Lord. Nor is it to draw to their way, but to the Lord, to Christ, his living way; which they are exhorted to try, and feel, and certainly to know, before they receive. Nor doth it make any "disturbance," but only to that which is at ease in the flesh, and fleshly forms of worship. And Israel of old was often thus disturbed by the prophets of God (though they still could not bear it, but were enemies to the prophets for it), notwithstanding they had received their way of worship certainly from God's hand. How much more may the Lord take liberty, by his servants and messengers, to disturb these who never so received it, but have formed up a way out of the Scriptures, whereof many that are truly conscientious, doubt whether it be the way or no; even as they themselves doubt, and are ready to contend against, the ways that others have formed!
Now those that pick a quarrel with truth, and seek matter against it to persecute it, do not call it truth, but error, corrupt opinions, the way of a sect, the making of disturbance, or such like. And persecutors, for the most part, do not only say this, <309> but bring forth their strong arguments; insomuch as the persecutor is commonly just in his own eyes, and the persecuted is blamed as the evil-doer, and cause of his own sufferings. Were the bishops without their plea? Nay, did not he that was called Dr. Burgess (in the book) seem to carry the cause clear against the Non-conformists? And why the bishops might not establish their way by authority, or the Presbyters their way, as well as those accounted Independents their way (not regarding the Dissenters, or tender-conscienced), I confess I see not; but that they have justified the bishops by their practising the same thing, and so unjustly condemned them in words.
But how can ye say, "for aught that could appear"? when ye were so unfit (through receiving of prejudices and reports, and beginning so roughly with them) to consider what might be made appear, and also so far from giving way to them to make what they could appear, as is before expressed? And doth not this also imply that there may be a just, righteous, and warrantable cause of their coming, in relation to God and his service, though it doth not yet appear to you? And in a meeker and cooler temper, when another eye is opened in you, ye may see and acknowledge that cause, who are the Lord's servants; whether they come in his name or no; whether they are his truths or no, which they bring with them. These are things God opens to the humble, to the meek, to such as fear before him, and wait for his counsel therein; but those that can determine things by intelligence beforehand from other parts, and imprison persons as soon as they come, and so proceed on with a stiff resolution against them, how are these in any capacity to seek or receive counsel from God in a case of so great concernment? So that at last, even when they have drunk their blood, they must be forced to say, "for aught that could appear," this was their only end, work, and intent; but whether it was so or not, they do not certainly know.
Thus far is in answer to the account they give, by way of preface, to what led them to the making of this law of banishment and death. Now the grounds and considerations themselves, which they held forth to clear this to be warrantable and just, follow to be scanned, which are in number six.
1. The doctrine of this sect of people (say they) is destructive <310> to fundamental truths of religion.
Ans. For the making of this argument forcible, two things are necessary; if either of which fails, it falls to the ground.
1. It is necessary to make manifest, that persons, for holding or propagating doctrines contrary to fundamental truths of religion, are, by Christ's institution, punishable with dismembering, banishment, or death. For Christ is the head, king, and law-giver to his church: it is he that is the foundation of religion, and the giver-forth of fundamental truths of religion: and he is the proper judge of what punishment is fit for such as either will not receive his fundamental truths of religion, or afterwards start back from them, and broach doctrines contrary thereto. Now it is required (in his name and authority) of such powers as will take upon them to inflict these kinds of punishment upon such kind of offenders, Christ's institution for this thing. Christ was as faithful in his house as Moses, and if such a course had been necessary for the preservation of his church, surely he would not have withheld it. But Christ overcomes the devil's kingdom by his spirit: by that he wins souls, and gathers into, and builds up, his church; and by that he is able to defend them. By his spirit he preacheth the truth, and soweth the seed of the kingdom; and by his spirit he upholds and maintains it. This is his way of overcoming all the mists of darkness and false doctrines, and not a magistrate's sword. "The weapons of our warfare (saith the apostle) are not carnal, but mighty through God, to the pulling down of strongholds." 2 Cor. 10:4. Are there strong-holds of darkness? Are there false doctrines broached against the truths of Christ? Who are the warriors against these? Are they the civil state, the magistrate, the earthly powers? or are they the ministers and servants of Christ? And what are the weapons that are mighty to overthrow these? Are they stocks, whips, prisons, cutting off of ears, banishment, death? or are they of a spiritual nature? The spiritual weapons are sanctified by God to this end, and are mighty through him, able to effect it thoroughly: whereas the carnal weapons are weak and unsanctified, and can reach only the carnal part; but the strong-hold remains untouched by these. And it is only the carnal part which desires to have the use of such carnal weapons in the church: the spiritual man would conquer by his <311> own weapon, or not at all. Christ came not to destroy men's lives, nor never gave order to have men killed about his truths. If his people be disobedient, and broach doctrines ever so contrary and destructive to his kingdom, he hath a spiritual way of fighting with them now, and hath appointed his servants to have his mighty spiritual weapons in a readiness for the revenging every disobedience. 2 Cor. 10:6. And he hath likewise a time of dealing with them hereafter; but he hath nowhere appointed that his subjects (if they could get the command of the sword in a nation or country) should kill such. Abundance of blood hath been shed upon this pretence, which the Lord will make inquisition for: it should at length be seriously inquired into, what truth there is in this bloody doctrine. For, under this cover, all the persecutions and sheddings of the saints' blood shelter themselves. Oh! consider at length, how cruel and bloody, men have made the gospel of peace by this principle; and what an advantage it gives to the carnal part in those that are persecuted, if once they can get the command of the outward sword, to forget their own sufferings, and suddenly turn persecutors of such as differ from them, though upon as weighty grounds (if not more weighty) than they differed from others upon. But this they that are uppermost will not yield to, that the grounds of such as differ from them are sufficient; even as those that they differed from would not yield that their grounds were sufficient. Thus still they whose arguments go forth under the shelter, or by the command of, the present authority, are looked upon as most weighty; and the others' cause is trampled upon, though ever so just, innocent, upright, and weighty in itself; and the meek of the earth, the humble-hearted, the tender-conscienced towards God, are still made the offenders and sufferers: and their enemies are still made their judges. I do think these of New England would have once thought it hard measure, that Conformists, whom they differed from, should have been the judges, whether their grounds were sufficient or not; and yet they (ever since they have had the power in their hands) have taken upon them to be the judges of the sufficiency of the grounds of such as differ from them, and have as freely condemned all that differed from them, and been as sore a curb upon the tender conscience, as ever the bishops were. So <312> that it is plain, that which they sought was their own liberty (they did not like to be oppressed and enthralled contrary to their judgments), but not the liberty of the tender conscience towards God, but rather the yoking and enthralling of it to their judgments and arguments and interpretations of scripture, which he that differs from, must be an offender with them, even as they were once accounted offenders for differing from the Conformists; and so are all become transgressors of the law of God, in doing that to others, which they would not that others should do to them.
2. It is requisite also to make manifest, that the doctrine of this sort of people is destructive to the fundamental truths of religion. For if it be not so, then they are injured and misrepresented; and both their banishment and death, and all other punishments inflicted upon them on this account, will prove to have been unjust.
There are four instances given, or four particular fundamentals mentioned, to which their doctrines are said to be destructive. First, The Sacred Trinity. Secondly, The person of Christ. Thirdly, The Holy Scriptures, as a perfect rule of faith and life. Fourthly, The doctrine of perfection.
Now for the making the thing clear and manifest to every sober mind, it is requisite first to consider what the QUAKERS hold in these several particulars; and then whether that which they hold in these respects be contrary to the truth of these things, as they are plainly related in the Scriptures: for if that which they hold be according to the naked voice and proper intent of the Scriptures, then they are not to be blamed; but the blame will light on their accusers, who might easily be found guilty of injuring both them and the Scriptures, both in these and many other things, were they not judges.
1. Concerning the Sacred Trinity. They generally, both in their speakings and in their writings, set their seal to the truth of that scripture, 1 John 5:7. that "There are three that bear record in heaven, the Father, the Word, and the Holy Spirit." That these three are distinct, as three several beings or persons: this they read not; but in the same place they read, that "they are one." And thus they believe their being to be one, their life one, their light one, their wisdom one, their power one: and he that <313> knoweth and seeth any one of them, knoweth and seeth them all, according to that saying of Christ's to Philip. "He that hath seen me, hath seen the Father." John 14:9. Three there are, and yet one; thus they have read in the Scriptures, and this they testify they have had truly opened to them by that very Spirit which gave forth the Scriptures, insomuch that they certainly know it to be true, and own the thing from their very hearts: but as for this title of Sacred Trinity, they find it not in Scripture; and they look upon scripture-words as fittest to express scripture things by. And surely if a man mean the same thing as the scripture means, the same words will suffice to express it: but the Papists and school-men having missed of the thing which the scripture drives at, and apprehended somewhat else in the wise, imagining part, have brought forth many phrases of their own invention to express their apprehensions by, which we confess we have no unity with; but are content with feeling the thing which the scripture speaks of, and with the words whereby the Scriptures express it. Now whereas they call this a fundamental, we do not find it so called in scripture; nor do we find the disciples themselves understanding therein, but knew not the Father. John 14:8-9. And Christ going about to inform them, does not tell them of another distinct being or person: but "hast thou not seen me? And believest thou not that I am in the Father, and the Father in me?" ver. 10. And so the believers at Ephesus had not so much as heard there was a Holy Ghost. Acts 19:2. So that if ye will make this a fundamental truth, yet it is such a fundamental as true faith did stand without, both in believers before Christ's death, and in believers after. This is the great fundamental, "that God is light, and in him is no darkness at all," 1 John 1:5. and the great work of the ministry is to show men where this light is, and to turn men from the darkness, wherein is the power of Satan, unto this light, wherein is the power of God. Acts 26:18. And he that comes into this light, and into this power, is owned in the light and in the power, wherein is the life of all the saints, and the true fellowship both with the Father and the Son, and one with another. 1 John 1:3,7. And the true trial of spirits is not by an assent to doctrines (which the hypocrite may assent to on the one hand, and the true believer may startle at on the other hand); but by feeling of them <314> in the inward virtue of the light, in the spirit, and in the power. This was the apostle's way of trial. 1 Cor. 4:19-20. "I will know, not the speech of them which are puffed up, but the power; for the kingdom of God, is not in word, but in power." A man may speak high words concerning the kingdom, and get all the doctrines about it, and yet be a stranger to it, and quite ignorant of the power: and another may want divers doctrines concerning it (perhaps some of those which men call fundamentals), and yet be a citizen of it, and in the power. But now, under the antichristian apostasy, men wanting the feeling of the life and power, wherein the true judgment is, they own or disown one another upon an assent or dissent to such and such doctrines, and so fall into this great error of disowning many whom Christ owns: and if they find persons not assent to, or dissenting from, any of those things which they call fundamentals, then they think they may lawfully excommunicate and persecute them. So, by this mistake, they cut off that which is green, they persecute that wherein is the living sap, and cherish the dry and withered. That which is most tender towards God, and most growing in the inward sensibleness (which causeth it to startle at that which others can easily swallow) lies most open to suffering by this kind of trial.
2. Concerning the Person of Christ. They believe that Christ is the eternal light, life, wisdom and power of God, which was manifested in that body of flesh which he took of the virgin: that he is the king, priest, and prophet of his people, and saveth them from their sins, by laying down his life for them, and imputing his righteousness to them; yet not without revealing and bringing forth the same righteousness in them, which he wrought for them. And by experience they know, that there is no being saved by a belief of his death for them, and of his resurrection, ascension, intercession, &c., without being brought into a true fellowship with him in his death, and without feeling his immortal seed of life raised and living in them. And so they disown the faith in Christ's death, which is only received and entertained from the relation of the letter of the Scriptures, and stands not in the divine power, and sensible experience of the begotten of God in the heart.
Now they distinguish, according to the Scriptures, between <315> that which is called the Christ, and the bodily garment which he took. The one was flesh, the other spirit. "The flesh profiteth nothing (saith he), the spirit quickeneth; and he that eateth me, shall live by me, even as I live by the Father." John 6:57,63. This is the manna itself, the true treasure; the other, but the visible or earthen vessel which held it. The body of flesh was but the veil. Heb. 10:20. The eternal life was the substance veiled. The one he did partake of, as the rest of the children did; the other was he which did partake thereof. Heb. 2:14. The one was the body which was prepared for the life, for it to appear in, and be made manifest. Heb. 10:5. The other was the life, or light itself, for whom the body was prepared, who took it up, appeared in it to do the will, Ps. 40:7-8. and was made manifest to those eyes which were able to see through the veil wherewith it was covered. John 1:14.
Now is not this sound according to the Scriptures? And is it not a good way to know this by unity with it, by feeling a measure of the same life made manifest in our mortal flesh? 2 Cor. 4:11. This we confess is our way of understanding things; and likewise of understanding the Scriptures, which speak of these things. And we have found it a far surer kind of knowledge; namely, to understand the Scriptures by experience of that whereof the scripture speaks, than to guess at the things the scripture speaks of, by considering and scanning in the earthly part what the Scriptures speak of them. Such a kind of knowledge as this, a wise man may attain to a great measure of; but the other is peculiar to him who is begotten of God, whose knowledge is true and certain, though it seem ever so different from his who hath attained what he hath by the search of his wisdom.
3. Concerning the holy Scriptures being a perfect rule of faith and life. The new covenant is the covenant of the gospel; which is a living covenant, a spiritual covenant, an inward covenant, and the law or rule of it cannot be written outwardly. Read the tenor of the new covenant, Heb. 8:10. "I will put my laws into their minds, and write them in their hearts." If God himself should take the same laws, and write them outwardly; yet, so written, they are not the new covenant: at most they would be but an outward draught of laws written in the new covenant. And <316> mark; this is one difference given between the new covenant and the old; the laws of the one were written outwardly, in tables of stone; the laws of the other were to be written in the heart. That is the book wherein the laws of the new covenant were promised to be written, and there they are to be read. So that he that will read and obey the laws of the covenant of life, must look for them in that book wherein God hath promised to write them; for though in other books he may read some outward descriptions of the thing, yet here alone can he read the thing itself. "Christ is the way, the truth, and the life." What is a Christian's rule? Is not the way of God his rule? Is not God's truth his rule? And is not the truth in Jesus; where it is taught and to be heard, and to be received even as it is in Jesus? Ephes. 4:21. Is not he the king, the priest, the prophet, the sacrifice, the way to God, the life itself, the living path out of death; yea, all in all to the believer, whose eye is opened to behold him? The Scriptures testify of Christ, but they are not Christ; they also testify of truth, and are a true testimony; but the truth itself is in Jesus, who by his living spirit writes it in the heart which he hath made living. And so a Christian's life is in the spirit: "If we live in the spirit, let us also walk in the spirit." Gal. 5:25. The whole life and course of a Christian is in the volume of that book, as the Lord opens the leaves of it in him. "The gift of God, the measure of faith" given him by God, that is his rule; that is his rule of knowledge, of prophesying, of obedience. Heb. 12. Rom. 1:5. 12:6. If he keep there, if he walk according to the proportion of it, he errs not: but out of the faith, in the error, in all he knows, in all he believes, in all he does. The new creature, that which God hath new created in the heart, in which life breathes, and nothing but life breathes, which is taught by God, and true to God from its very infancy; that is his rule whereby he is to walk, the apostle expressly calls it so. Gal. 6:15-16. That which is begotten by God is a son; and the son, as he is begotten by the breath of the spirit, so he is preserved and led by the same breath; and such as are so led, are sons, and none else; for it is not reading of scriptures, and gathering rules out thence, that makes a son, but the receiving of the spirit, and the being led by the spirit. Rom. 8:14-15. And being the whole worship of the gospel is in <317> the spirit, there is a necessity of receiving that in the first place; and then in it the soul learns to know and wait for its breathings and movings, and follows on towards the Lord in them. The spirit cannot be withheld from breathing on that which he hath begotten; and that breath is a guide, a rule, a way, to that which it breatheth upon. Now this is most manifest, even from the Scriptures themselves, they expressly calling Christ the way, the truth, &c., the new creature, the rule, the faith, grace, or gift, given to be the rule, testifying the heart to be that which God hath chosen to write his laws in; but where do they call themselves a perfect rule of faith and obedience? "They are they (saith Christ) which testify of me; and ye will not come to me, that ye might have life." John 5:39-40. Life cannot be received from the Scriptures, but only from Christ the fountain thereof; no more can the Scriptures give the rule, but point to the fountain of the same life, where alone the rule of life, as the life itself, can be received. The Scriptures cannot ingraft into Christ, nor give a living rule to him that is ingrafted; but he that hath heard the testimony of the Scriptures concerning Christ, and hath come to him, must abide in him, and wait on him for the writing of the law of the spirit of life in his heart, and this will be his rule from the law of sin and death, even unto the land of life. Now if men have mistaken in the night of darkness, and put the Scriptures out of their place (even in the place of the Spirit), and so have become ministers, not of the Spirit, but of the letter, whereas the apostles were made "able ministers of the New Testament, not of the letter, but of the Spirit," 2 Cor. 3:6. let them not be offended at the spirit of God for teaching us otherwise, nor at us for learning as the spirit of God hath taught us; the Scriptures also testifying that this is the rule, but nowhere setting up themselves for the rule. And it is the same spirit, which would now fix men in the Scriptures, to keep men from Christ the living rule and only way to life eternal, as formerly kept them by tradition from the Scriptures, though it is hard for them who are entangled in this deceit to see it.
Now for the proof of these things thus barely here charged, the reader is referred to Mr. Norton's (as they style him) Tractate against the Quakers. Concerning the validity whereof, I refer the reader to Francis Howgill's answer thereto, wishing him <318> to read both in the fear and dread of the Almighty, waiting for his counsel to guide him in the true discerning which of them savors of man's wisdom, and which of them writes from acquaintance with the truth itself. In which answer of his, he recites such errors of that Norton, as would make a great sound against the Quakers, if any such could justly be charged upon them. I shall mention only two or three of them, viz. That God is a distinct subsistence from the Son and Spirit; and that the Son is a distinct subsistence from the Father and the Spirit; and because it is said, the "Father shall give you another Comforter," this another, he saith, is intelligible of the Essence. (Are there then three distinct, infinite Essences or Beings?) That the Spirit of God without the letter is no spirit. (He was before the letter, he was never limited to the letter, he will be after the letter, and he is what he is without the letter). That Christ's words John 17:21. give an uncertain sound. (Where have any of the Quakers cast such a blemish upon any portion of scripture?) Surely this man had more need to seek to have his own vessel cleansed, than to accuse others of errors or blasphemy. And if he have no other way to overthrow them, than by maintaining such kind of things as these against them, he will never get victory over them any other way than by the outward sword: but by the blood of the Lamb, and by the word of his testimony, and not loving their lives unto the death, they will easily overcome all such kind of champions.
4. The fourth and last instance which they give of the destructiveness of their doctrine to the fundamental truths of religion, is, That opinion of theirs of being perfectly pure and without sin, which (say they) tends to overthrow the whole gospel, and the very vitals of Christianity: for they that have no sin, have no need of Christ, or of his satisfaction, or blood to cleanse them, nor of faith, repentance, &c.
Ans. That the Lord God is able perfectly to redeem from sin in this life; that he can cast out the strong man, cleanse the house, and make it fit for himself to dwell in; that he can finish transgression and sin in the heart, and bring in everlasting righteousness; that he can tread down Satan under the feet of his saints, and make them more than conquerors over him; this they confess they steadily believe. But that every one that is turned to the <319> light of the spirit of Christ in his heart, is presently advanced to this state, they never held forth; but that the way is long, the travel hard, the enemies and difficulties many, and that there is need of much faith, hope, patience, repentance, watchfulness against temptations, &c., before the life in them arrive at such a pitch. Yet for all this, saith Christ to his disciples, "Be ye perfect;" directing them to aim at such a thing; and the apostle saith, "Let us go on unto perfection;" and Christ gave a ministry "for the perfecting of the saints:" and they do not doubt but that he that begins the work, can perfect it even in this life, and so deliver them out of the hands of sin, Satan, and all their spiritual enemies, as that they may serve God without fear of them any more, in holiness and righteousness before him all the days of their lives.
Now how is this doctrine, or how is this people, because of their believing and holding forth this doctrine, guilty of all this great and heavy charge that is laid upon them here; as that they have no need of Christ, his satisfaction, his blood, nor of faith, repentance, growing in grace, God's word and ordinances, nor of watchfulness and prayer, &c.? Let us consider the thing a little further.
First, The doctrine of perfection, if it should be granted to deny all this, yet it cannot be supposed to deny the need thereof, until the state of perfection be attained. Nay, they that truly believe that such a state is attainable, cannot deny the use of those things which are proper to lead to that state, but will conscientiously apply themselves thereto, and press all others thereto, who desire to attain that state. And they that have either heard them speak, or read their writings with any equality of mind, may abundantly testify for them against the unrighteousness and injury of this charge. Their life lies in Christ, their peace in his satisfaction for them, and in a sensible feeling of his blood sprinkled in their consciences, to cleanse them from sin; and by that faith, which is God's gift, they feel, and wait further to feel, the righteousness of Christ imputed to them for justification. And as for being perfectly just in themselves, it is a very unrighteous charge upon them; for their justice and righteousness is in Christ for ever, and not in themselves; but in the denial and crucifying of self are they made partakers of it, which is bestowed by the <320> free grace, mercy, and power, of him who hath mercy on them, and not by any willing or running of theirs. And as for repentance, they feel the need of it, and find a godly sorrow wrought in them, and a bitter mourning over him whom they once pierced, and still pierce, so far as they hearken to the tempter, and follow the motions and lusts of the transgressing nature. And they do both watch and pray against sin, and feel what a bitter thing it is to have the watch so slackened, whereby the temptation prevails, which would lead to sin. And as for purifying themselves daily, and putting off the old man, and putting on the new; it is that which their hearts delight to be continually exercised about; and all this with a hope that it may be effected, that the vessel may be made holy to the Lord, a fit spiritual temple for him to dwell in, that he may display his life, glory, power, and pure presence in them. But if the belief that this may be attained, in the way wherein God leadeth them towards it, and a hope to attain it, with an acknowledgement of it so far as it is attained; I say, if this make them guilty of so great a charge, then they are indeed guilty; for they cannot but believe it, wait for it, hope for it, and acknowledge it, so far as they feel it wrought in them. But how can this possibly make them guilty of denying these things, seeing the exercise of these things not only standeth with, but is increased by, such a belief and hope?
Secondly, The state of perfection itself, doth not exclude these things, in such a way as this charge seems to intimate. For in the state of perfection, the blood is not laid aside as useless, but remains to keep pure for ever. It is the blood of the everlasting covenant, Heb. 13:20. both the covenant and the blood last for ever, and are useful even to them that are perfect. And there is need and use of the faith in the blood, to believe the preservation. As the covenant itself lasts, so that which lets into, and keeps in the covenant, lasts also. That which unites and ties the soul to Christ, the life, abides in the soul for ever, even as the union itself abides. And there is a growing in the life, even where the heart is purified from sin, even as Christ did grow and was strong in spirit; for a state of perfection doth not exclude degrees. And so there is also a need of watching against temptations in a perfect state; for Adam was perfect, and <321> yet he needed a watch: and Christ was perfectly pure and without sin, and yet he did both watch and pray. So that if any were brought to the perfect state of a man, even unto the measure of the stature of the fulness of Christ, which the ministry was given to bring all the saints unto, Eph. 4:11-13. if any were taught and enabled so to walk in the light, as to be cleansed by the blood from all sin, and to have such fellowship with the Father and the Son, as might make their joy full, 1 John 1:3-4,7. if any were brought to that state of glory, as to be chaste virgins, 2 Cor. 11:2. without spot or wrinkle of the flesh, but holy and without blemish, Eph. 5:27. if any should be made perfect in every good work to do his will, which was a thing the apostle prayed for, Heb. 13:21. if any should have so put off the old man, and have put on the wedding garment, as to be made ready and fit to be married to the Lamb, Rev. 19:7. yet this would not exclude faith in the blood, or prayer, or watchfulness, to keep the garment pure, &c., nor growth in the life. And this we are not ashamed to profess, that we are pressing after, and some have already attained very far, even to be made perfect as pertaining to the conscience; being so ingrafted into Christ the power of God, so planted into the likeness of his death and resurrection, so encompassed with the walls and bulwarks of salvation, as that they feel no condemnation for sin, but a continual justification of the life; being taught, led, and enabled to walk, not after the flesh, but after the spirit. Rom. 8:1.
From what they have said concerning this opinion of perfection (as they call it) they draw an argument against their other doctrines in these words. Such fundamentals of Christianity are overthrown by this one opinion of theirs, and how much more by all their other doctrines?
Ans. To which I shall say this: If their grounds and proofs against any other doctrines of the Quakers, be no more weighty and demonstrative, than those they have here brought forth against the doctrine of perfection, they may spare entertaining prejudices against them and condemning them; and in the first place weigh them in a more equal balance than they have done this. And I dare appeal to any naked and unbiased spirit, who shall fairly consider what is above written, whether the doctrine <322> of perfection be such a hideous error as they have represented it. Nay, whether it be not a precious truth of the gospel of Christ, and a great encouragement to him who shall follow the command of Christ; who saith, "Be ye perfect;" to believe that (in the way of faith and obedience) he may be wrought up to such an estate by the free grace, mercy, love, and power of God. Yea, let me add this word more; he that feeleth the everlasting arm working one sin out of his heart, cannot but believe that the same arm can work out all, and pluck up every plant which the heavenly Father hath not planted; which hope and belief causeth him with joy to follow this arm through the regeneration. But if I did believe there were no perfecting work of redemption in this life, but I must still in part be a slave to Satan, still crying out of the body of sin and death, and never have my heart purified for the Holy One to inhabit in, but remain in part unconverted, unchanged, unregenerated, unsanctified; oh, how heavily should I go on! I am sure it would be as a weight upon my spirit in resisting of sin and Satan. This is not the glad tidings of the everlasting gospel, but sad news from the borders of death, which would keep the creature not only in the bonds of death, but without hope of deliverance in this life; and refer the hope to that day wherein there is no more working out of redemption, but the eternal judgment of the tree as it falls.
Now having, after this manner, proved that the doctrines of the Quakers are destructive to the fundamental truths of religion, they lay down their argument whereupon they conclude that it is lawful for them, nay, their duty, to put them to death, in these words: "Now the commandment of God is plain, that he that presumes to speak lies in the name of the Lord, and turns people out of the way which the Lord hath commanded to walk in, such a one must not live, but be put to death." Zech. 13:3. Deut. 13:6-9. 18:20.
Ans. 1. By what hath been said against them, it is not manifest that they have spoken lies in the name of the Lord. Nay, if they themselves, who thus charge them, could but soberly and mildly, with a Christian spirit, weigh the thing, would it not rather appear that they, in thus falsely charging them, and managing such untrue and unrighteous arguments against them, <323> have spoken lies, both concerning them, and against the Lord and his truth? And as for turning men out of the way, that cannot be justly charged on them, who turn men to Christ, the living way, and deliver the same message the apostles did, that "God is light, and in him is no darkness at all;" and who point them to that place where God hath said this light is to be found, which is the heart, where God writes the new covenant, and the laws thereof, Heb. 8. where the word of faith is nigh. Rom. 10. Surely they that direct hither, do not turn men out of the way. But they that point men to guess at the meanings of scriptures, and to gather knowledge, and form rules to themselves out of them, by their own natural wit and understanding, which can never reach the mysteries of the kingdom of God, and which God hides the true knowledge of the Scriptures from, these are those that turn men out of the way. For they that rightly understand the Scriptures, must first receive a measure of the Spirit to understand it with; even as they that wrote any part thereof, did first receive a measure of the Spirit to write it by.
2. It is not manifest by these places quoted, that the governors of New England have received authority from the Lord to put the Quakers to death, if their doctrines were such as they accuse them to be. That of Deut. 13:6-9. is a manifest case concerning one that should tempt to the following of other gods, of the gods of the people round about, nigh or far off; in such a case the offender was to be stoned to death, ver. 10. but is this applicable to cases of doctrine? That of Deut. 18:20. gives a clear note how the prophet may be known that speaks a lie in the name of the Lord, and what kind of lie it is, for which he is to be put to death, ver. 22. but it doth not say that every man in the commonwealth of Israel, that holdeth any doctrine contrary to what some of them might call the fundamental doctrines of the law, should be put to death. That of Zech. 13:3 is a prophecy, not a command, and is not to be understood in man's wisdom, nor to be fulfilled in man's will. It were better to wait for the true openings of prophecies in the Spirit, than to let the carnal part loose, to gather somewhat out of them for the satisfying of the flesh, and making its thirst after the blood of God's lambs appear more plausible. I would but put this question to your <324> consciences in the sight of God; whether in a conscientious submission to the will of God in this scripture ye put them to death; or whether from this scripture ye seek a shelter and cover for the thing, having already done it, or fully purposed to do it.
So that the case is not here the same with any of the cases mentioned in those scriptures: for if some of their doctrines were lies (which ye have been very far from proving), yet it was not for such kind of lies that death was appointed in the commonwealth of Israel. And yet there is a large difference between what was lawful to be done in the kingdom or commonwealth of Israel, and what is now lawful to be done. The kingdom or commonwealth of Israel was a state outwardly representative of what was inwardly to be done in the state of the gospel, by Christ the king thereof. He is the king and law-giver to his people, and he is their judge concerning their receiving or rejecting them; concerning their obeying or disobeying them; concerning their holding the faith, or their letting go the faith; and maintaining things contrary thereto. And he doth judge his people here in this life, so far as he thinks fit, Heb. 10:30-31. reserving also what he thinks fit for another time of judgment. Acts 17:31. And who is he that shall take his office out of his hand, and judge one of his servants in the things of his kingdom? Rom. 14:4. Is not this an intruding into Christ's kingly office? He gave authority to, and command for, the doing of such things outwardly before his coming, as might represent what he would do inwardly after his coming; but where hath he given authority since his coming, to do such things any more? Doth not the typical king, with his typical government, cease, after that king, with his government which is figured out, is come?
O governors of New England! to take away the life of a man is a weighty thing; and the Lord will not hold him guiltless, who either doth it in a violent manner, or who maketh an unjust law to do it by. But "how precious in the sight of the Lord is the death of his saints!" Oh, how will ye be able to bear the weight of their blood, when the Lord maketh inquisition for it! Ye had need have a very clear warrant in this case. Oh, how will ye answer this thing at the judgment-seat of Christ! Alas! such arguments as these will stand you in little stead: but ye have <325> done it, and now must maintain it; and it is exceeding hard for you (being thus deeply engaged in the sight of the nations) to come to a sober and serious consideration of the state of the case, as it stands before the Lord.
2. The second ground or consideration which they hold forth to clear their law of banishment and death against the QUAKERS to be warrantable and just, is this: "Because they are far from giving that honor and reverence to magistrates which the Lord requireth, and good men have given to them; but, on the contrary, show contempt against them in their very outward gesture and behavior; and some of them at least, spare not to belch railing and cursing speeches," &c.
Ans. That we do not give that honor and reverence to magistrates, which the Lord requireth, deserves a weighty proof. For what we do or forbear in this kind, we do as in the sight of the Lord; as persons who are not only liable to suffer from men, but also to give an account to HIM at the last day. Now towards magistrates our carriage is thus, as in the presence of the Lord.
1. We observe their commands in all things that are according to God. We submit ourselves to the government that is supreme, and to the governors under the supreme, for the Lord's sake, who in their several places ought to be for the punishment of evil-doers, and for the praise of them that do well, according to 1 Pet. 2:13-14. This is God's ordinance, and here magistracy is in its right place, namely, in punishing the evil-doer for his evil deeds; but not make a man an offender for a word, or for a gesture, which is neither good nor evil in itself, but as it is done. He that pulleth off his hat, or boweth in flattery, or to please man, in him it is evil: he that forbeareth to do it in obedience to God, and in the fear of his name, in him it is good.
2. When any magistrates punish us for well-doing, for our obedience to the Lord's spirit, though we know God never gave power to any magistracy to punish therefor; yet we patiently suffer under them; referring our cause to him that judgeth righteously, and waiting on him for strength to carry us through our sufferings for his name's sake.
3. When we appear before them, we appear as in the Lord's presence, desiring his guidance, that we may give due honor and <326> respect to all that is of him in them; and may be kept from honoring or pleasing that which is not of him, and which he would not have us honor. This is the temper of our spirits, and accordingly is our carriage as in the sight of the Lord, whatever men deem of us.
But the great matter is, because we do not pull off our hats, and bow to them, or that we use plain language to them (as thou and thee to a particular person), which some of them will needs interpret to be contempt; though others of them, who are more sober and considerate, can clearly discern that it is not at all in contempt either to their authority or their persons; but in a mere single-hearted obedience to God. Now to drive this a little towards a fair trial, consider in meekness, and in God's fear.
1. What kind of honor this is which is thus much stood upon? Is it the honor which is from above, or the honor which is from below? What part springs it from in man; from the new birth, or from the earthly nature? And what doth it please in man? Doth it please that which is begotten of God? Doth it please the meekness, the humility, the lowliness, the new nature? Or doth it please and help to keep up the old nature, the lofty spirit, even that part which is prone in every man to be exalted out of the fear of God? For this I may freely say, that whatsoever is of the earth, hath an aptness in it to feed the earthly part; and particularly this of outward bowing to the creature, is apt to hurt him that receiveth it. In man's giving and receiving honor, God hath been forgotten. They have forgotten God, who have been giving honor to one another; and they have forgotten God, who have been receiving honor from one another. And what if the Lord, who hath made us sensible of the evil herein, hath laid a restraint upon us? Can any forbid the Lord from laying such a thing upon us? Or is it lawful for any to go about to hinder us from obeying the Lord therein? Thou who art thus eager in contending for honor, art thou sure it is not the evil part in thee, which doth desire it? If it be the good part in thee, thou wilt desire it in meekness and gentleness; yea, and wilt be able to bear the want of it with joy, where it is denied thee upon such an account, that it may run more purely towards the Lord.
Now if it be earthly honor, it is of a perishing nature: it is <327> not always to last; but is one of the fashions of this world which is to pass away (how long a time soever it hath had); and God may call his people from it at his pleasure; and if he calls from it, they must leave it off, though the earthly nature and power be never so angry thereat. The Lord hath let men have a long day, wherein man hath been lifted up, and appeared great, by receiving that honor which is of the earth, not of the faith: but at length the Lord will bring forth his day, wherein he will be great, and have every knee bow to him, and every tongue confess to him: and then man shall be little, and his honor fall, and the Lord alone be exalted. Isa. 2:17.
2. Doth not the image of God grow up into the likeness of God? Doth God respect men's persons? Did Christ regard any man's person? Did not James say, "If ye have respect to persons, ye commit sin, and are convinced of the law, as transgressors?" James 2:9. Of what law? Of the law of faith, which exalteth the new birth, and layeth flat the creature in its transgressing nature, estate, and honor. For, saith Christ, who received not honor from men, nor gave honor to men, "How can ye believe, which received honor one of another?" John 5:44. That which receiveth earthly honor, is of the earth, and cannot believe; and that which giveth earthly honor, is of the earth, and so not of the faith. The faith is a denying of the earth, a taking up of the cross to the earthly honor, which is as a block in the way of faith. How can ye believe, when ye cherish that part in you which is against the faith? The immortal seed of life, in the day of the gospel, grows up out of the earth, leaving it, with its customs, fashions, honors, and its nature and worship too, behind it.
So that look into the ground of the thing with the eye which seeth over the transgressing state, and over all things which have sprung up from the transgressing part, and which please that part which is out of the faith, out of the life and power, drawn from God into the earth, and it will be manifest that earthly honor hath its root, foundation, and service there; but falleth off like a shackle from man's spirit, as the life riseth in him, and as he is redeemed out of the earth.
Now as for Abraham's and Jacob's bowings, &c., those things had their season under the law (which made nothing <328> perfect), as other things had; but now God calleth every man to bow to the Son, and will not permit so much as a bowing to an angel, who is far more honorable than any magistrate. And the Son calleth to honor the Father, and to seek the honor which cometh from God only; and he that will be his disciple, must take up his cross to the earthly part, and follow him, who neither gave earthly honor, nor received earthly honor, but condemned it. John 5:44. Therefore let men consider the ground of the thing, and the different state between Jews under the law, and Christians under the gospel; and not think the bringing of instances from them of old time can excuse us from following Christ according to the law of faith, who gave us this pattern of not receiving or giving honor to men's persons; and let not the weight of our plea (it having so great impression on our hearts) be despised by any that pretend relation to our Lord and Master, which I shall briefly thus recite.
1. It is the single and sincere desire of our hearts to give all the honor and obedience to magistrates, which is due unto them according to the Scriptures.
2. It is manifest that we are careful of observing all just laws; and patient in suffering through unjust laws, or where the magistrate doth persecute us without or against law.
3. This kind of honor of pulling off the hat, and bowing to the person, we do not find commanded in scripture; but we find Christ's command against it, who saith "follow me;" who both denied to receive it, and did not give it; but condemned it. And we find its rise to be from the earthly part, and to the earthly part it is given; which it pleaseth, being given to it; or is offended at being denied it: and this part we are taught by the Lord to crucify in ourselves, and not to cherish in others.
4. The bowing of persons under the law (which was an earthly state, wherein many things were permitted, which are not permitted under the gospel) doth not bind Christians under the gospel; and doth not limit the spirit of God from taking of any one or more, or all of his people, from giving that which the earthly part calleth honor, to that which is of the earth.
5. We do appeal to the Lord our God (who is our judge and law-giver) that he hath laid this upon our spirits; and hath smitten several of us, when there hath arisen so much as a desire <329> in us to please men in this particular: and in the fear of his name, and in obedience to him, we do forbear it; and not either in contempt of authority, or of the person in authority.
6. We find by much experience, that the forbearing of this is a service to our Lord and Master, and a hurt to his enemy. It offendeth the passionate, it offendeth the rough, it offendeth the proud and lofty; that spirit is soon touched and stirred by it: but that which is low, that which is meek, that which is humble, that which is gentle, that is easily drawn from valuing and minding of it, and findeth an advantage therein. And of a truth the earthly spirit knows and feels that God is taking the honor from it, and giving it to the meek and humble; which makes it muster up its forces and arguments to hold it as long as it can.
Now what moderate man (much more any Christian) could not forego the putting off of a hat, or the bowing of a knee, upon so solemn and weighty an account as this. If this were thine own case, wouldst thou be forced, imprisoned, fined, or have this made an argument against thee to banish thee, or put thee to death? Thou dost not know how the Lord may visit thee by his spirit, and what he may require of thee. He may call thee also to give forth thy testimony (and to fight under the banner of his spirit) against all the fashions, customs, honors, yea, and worships of this world. That which is born of God, is not of this world: and as it groweth up in any earthen vessel, so it draweth the vessel also more and more out of this world. "Ye are not of the world," (but called out of the world), "therefore the world hates you." That which can please the world, that which can bow to it and honor it, that the world loves; but the immortal seed which cannot bow, but testifies against the world's honors, that they are not of the Father, but of the world, this seed the world hates, and the vessels in whom it bubbles up, and through whom it giveth forth its testimony against the world.
Object. But in the New Testament Luke styles Theophilus most excellent; and Paul, speaking to Festus, said, Most noble Festus; which are terms or expressions of honor and reverence.
Ans. Christ did promise his disciples and ministers that he would be with them, and give them what to say. Now if nobility and true excellency did appear in any persons, and he led them <330> by his spirit to acknowledge it, this is no sufficient warrant for men to do the like in their own wills; or to give such titles to persons being in authority, whether they be such persons or no. Luke knew Theophilus to be excellent, and he was led by the spirit of God to style him excellent; for by the spirit of God he wrote the scripture, Luke 1:3. wherein he so styles him. And for Festus, he that shall strictly observe his carriage, will find it to be very noble, in that he would not be won by the importunity and informations of the high priest and chief of the Jews, and of the multitude also, against Paul, but applied himself to an upright consideration of the cause, Acts 25:2. 24. to the end. The same spirit which showed the unworthy carriage and ignobleness of the high priest and zealous professing Jews, might move Paul to set this mark of honor upon Festus. The Lord loveth truth in the heart, and truth in words, and the following of the guidance of his Spirit into truth: but to give a man high titles, merely because he is great and high in the outward, without discerning that he is such, and without the leading of God's spirit so to do, this is of the flesh, according to the will of the flesh, out of the faith, and not according to truth and righteousness: and in the fear of the Lord there is a watch set over our spirits in these things, lest we should esteem and honor men according to the will of the flesh, and not in the Lord. Titles of office, or of relations, as master, father, &c., we find freedom to give; but titles which tend towards flattery, or exalting man out of his place, and the lifting up of his heart above his brethren, we have not freedom in the Lord to use. And Elihu also found a restraint upon him in this respect. Job 32:21-22.
Object. It is noted as a brand and reproach of false teachers, that they despise dominion, and speak evil of dignities. 2 Pet. 2:10. and Jude ver. 8. Now it is well known that the practice of the QUAKERS is but too like those false teachers, &c.
Ans. It were worth a narrow search and inquiry what the dominion and dignities (or glories) are, which the false teachers speak evil of, or blaspheme, &c. Search the Scriptures: where do ye find the false teachers speaking evil of earthly authorities? Nay, they still cling close to them, exalt them, get them on their side, and cry them up, and will be sure enough never to fail in <331> pleasing the magistrate with cringing and bowing, or any thing of that nature. But there is the dominion of the Lord Jesus Christ in the heart; there is the rule of his spirit over the fleshly part; and there is the truth in the inner man; there are spiritual dignities (or glories); these the false teachers, in all ages, did despise, and were not afraid to speak evil of; though they should have feared to speak evil of the movings and guidings and lowest appearings of the spirit of God (which excel in nature and worth the greatest earthly dignities); yet they have not; but have blasphemed the holy life and appearances of God in his people: nay, they have not spared his more eminent breakings-forth in his very prophets, holy apostles, and Christ himself. Mark what they speak evil of; they speak evil of "the things they know not." ver. 10. What were the things they knew not? The inward movings and virtue of his spirit; the inward power, life, glory, and dominion of truth in the heart, they knew not: it was against Christ in his people their evil deeds and hard speeches were. ver. 15. But as for the high and great ones, the dominions and dignities of the earth, they knew them well enough, and did not speak evil of them; but had their persons in admiration, because of the advantage they had by them. ver. 16. They have always had a double advantage from these, both of gain to themselves, and of overbearing the lambs of Christ by their great, swelling words. The Lord hath still so ordered it in his wisdom, both before the coming of Christ, at his coming, and since, that the false prophets and teachers should still have the advantage of the outward authorities, and his people be a poor, afflicted, despised, persecuted remnant, whose glory is inward, and cannot be discerned by the outward eye, no, not of God's Israel. See the dignities particularly expressed, Rev. 13:6. The name of God, his holy power in his people; the tabernacle, which is sanctified and made honorable for him by his spirit; them that dwell in heaven, who are redeemed out of the earth, and have their conversation above; these are dignities which the earthly authorities, nay, the false teachers themselves, never knew the worth of, and so they are not afraid to blaspheme them. The first beast, on which the false church rode, with the second beast, which are of the very race of these false teachers, making an image to the first beast, because of advantage, all join <332> together in blaspheming these dignities. Rev. 13. and 17.
To open this a little further: John said in his days, that it was then the last time; for there were many antichrists then come. 1 John 2:18. From whence came they? "They went out from us," saith he, "but they were not of us." ver. 19. "They were sensual; they had not the spirit," and so could not abide the presence, life, judgment, and power of the spirit; but "separated themselves." Jude 19. But whither went they, when they went out from the true church? why, they went out into the world. 1 John 4:1. They got the form of godliness, which would stand well enough with the lusts and ease of the flesh, and went and preached up that in the world. And now speaking the things of God in the worldly spirit, the world could hear them. ver. 5. Thus having got a great party into the form of truth, now they blaspheme the power, now they mock at the movings of the Spirit, the leadings of the Spirit, the living name, the true tabernacle, the true inhabitants of heaven, who have their conversation above, in the heavenly nature, in the heavenly principle, in the pure spirit of life (for as they are begotten by the Spirit, so they live in the Spirit, and walk in the Spirit). This, the false teachers (who have got the form of doctrine, and the form of discipline, holding it in the fleshly wisdom, where they may hold their lusts too) mock and blaspheme. Jude 18. And this hath been the great way of deceit since the apostasy; God gathered a separated people from the world; the false teachers get the form of godliness from them, and set it up in the world, and then turn against the power, and deny it, speaking evil of or blaspheming the spirit, which is the dominion, and his ministrations (in the spirits of his people), which are the dignities or glories of the New Testament, which excel all earthly dignities, and also the ministration of the first covenant. 2 Cor. 3:7-8.
So likewise for railing speeches. The false prophets can speak smooth words; speaking in the fleshly wisdom, they can please the fleshly part in their very reproofs; but he that speaks from God, must speak his words, how harsh soever they seem to the fleshly part. And he that speaks in his name, spirit, majesty, and authority, is exalted high above the consideration of the person to whom he speaks. What is a prince, a magistrate, a ruler, <333> before the Lord, but clay, or dust and ashes? If the Lord bid any of his servants call that, which was once the faithful city, harlot; and say, concerning her princes, that they are rebellious, and companions of thieves, Isa. 1:21,23. what is the poor earthen vessel, that it should go to change or mollify this speech? And so for the false prophets and teachers: if the spirit of the Lord (in the meanest of his servants) call them idle shepherds, hirelings, thieves, robbers, dogs, dumb dogs, greedy dumb dogs, that cannot bark (though they can speak smooth pleasing words enough to fleshly Israel, and the earthly great ones), generation of vipers, hypocrites, whited sepulchres, graves that appear not, &c., who may reprove him for it, or find fault with the instrument he chooses? Now man judging by the fleshly wisdom, may venture to call this railing; and the prophets of the Lord have been accounted rude and mad and troublers of Israel; and so it is at this day: but the Lord, being angry with the transgressor, may send a rough rebuke to him, by what messenger he pleaseth; and what is the poor creature that he should gainsay his Maker, and desire the message might be smoother? But now these false teachers, who can speak smoothly to the fleshly part, flatter the great ones, and the professors which fall in with their form of doctrine and discipline, they deny the power, and blaspheme the movings and goings-forth of the spirit of God in his people; and if any be drawn by the spirit to separate from their formal way, and to seek after the life and presence of the power, him they cried out of as a sectary, a blasphemer, a heretic; and so bring railing accusations against that life and spirit by which he is drawn, and of him for following the drawings of it: and thus they become guilty of speaking evil of what they know not. Jude 10. They that are drawn out of the world's worships, know from what they were drawn; but they that remain still in them, do not know the power which drew out of them, nor into what it drew; but looking on it with a carnal eye, it appears mean to them, and so they readily disdain it, and think they may safely speak evil of it, though in truth they know it not.
And as for cursings; there are children of the curse, as well as of the blessing: and the spirit of the Lord may pronounce his curse against any children of the curse by whom he pleases. <334> Curse ye Meroz: curse ye bitterly the inhabitants thereof. Judges 5:23. And yet Meroz did not persecute, but only not come to the help of the Lord against the mighty. So the professing Jews, with their rulers and teachers, were cursed by the spirit of the Lord. Ps. 69:22. &c. So Judas was cursed. Ps. 109:6, &c. For Peter applieth it to him. Acts 1:20. Now if the curse be causeless, it shall not come. Prov. 26:2. And well will it be with him whom men causelessly curse. Mat. 5:11. Although they were the highest, devoutest, and most zealous professing Jews, with their priests and rulers in those days; and although they should be the highest, most zealous, and devout formal Christians, with their rulers and teachers in these days, who may have got this form, as well as they got that form, and yet hold the truth in unrighteousness, and deny the power, as false teachers formerly did, who held the form. 2 Tim. 3:5. But the case of Shimei is not at all proper to the thing in hand, because he did not pretend to curse in the Lord's name and authority; but, manifestly out of the fear of God, cursed the Lord's anointed in his low state. Neither were these two QUAKERS put to death for cursing. So that if Humphry Norton were never so blamable, yet that reacheth not to them, but is to be reckoned to him that did it, who is to stand or fall to his own master therein. Yet this I may say, because it is so extraordinary a case (we having not known the like) that if he had not the Lord's clear warrant for what he did, surely the Lord will severely judge him, for speaking so peremptorily and presumptuously in his name, if not required by him.
And so as touching contemptuous carriage. When there is not contempt in the heart, it is not easy to show contemptuous carriage; but the fleshly part missing of the honor which is pleasing to it, and being offended thereby, is ready to apprehend that to be spoken and done in contempt, which is spoken and done in the humility and fear of the Lord.
3. A third ground or consideration to justify their law of banishment and death of the QUAKERS, is drawn from "Solomon's confining of Shimei, and of putting him to death for breach of his confinement;" whereupon they argue, that "if execution of death be lawful upon breach of confinement, may not the same be said for breach of banishment; banishment being <335> not so strait, but giving more liberty than confinement?"
Ans. The question is not whether the magistrate, upon no occasion, may banish upon pain of death; but whether the banishment of the QUAKERS, upon pain of death, was just or no. If it were ever so manifest that a magistrate might banish, and put to death in case of not observing his law of banishment; yet that doth not prove that every law of banishment is just, and that the death of such as do not obey their law is just also. He may make a law in his own self-will, pride, passion, resolvedness, and stiffness of spirit, and so draw the sufferings of persons under that law (either of banishment or death) upon his own head. Now the QUAKERS coming in the name of the Lord, by his commission, and upon his work (whom all the magistrates of the earth are to reverence and bow before), if magistrates will presume to make a law to banish them upon pain of death; yet if the Lord require them either to stay or return, they know whom to fear and obey, which delivers them from the fear of them who can only torture and kill the body: and they had rather die in obedience to the Lord, than feel the weight of his hand upon their souls for their disobedience. It is not in this case as it is in ordinary banishment upon civil accounts, where it is in men's will and power to abstain from the place from which they are banished; but they must fulfil the will of their Lord, not at all regarding what befals them therein.
4. The fourth ground or consideration to justify their law of banishment and death against the QUAKERS, is drawn from "the right and propriety which every man hath in his own house and land, and from the unreasonableness and injuriousness of another's intruding and entering into it, having no authority thereto; yea, and when the owner doth expressly prohibit and forbid the same. And that if any presume to enter thus, without legal authority, he might justly be impleaded as a thief or usurper; and if, in case of violent assault, he should be killed, his blood would be upon his own head." Whereupon it is argued thus: that "if private persons may, in such a case, shed the blood of such intruder, may not the like be granted to them that are the public keepers and guardians of the commonwealth? Have not they as much power to take away the lives of such, as, contrary to prohibition, shall invade or intrude into their public possessions <336> or territories?" And that the QUAKERS do thus invade and intrude without authority, they argue thus: "For who can believe that QUAKERS are constables, to intrude themselves, invade, and enter, whether the colony will or not, yea, contrary to their express prohibition? If, in such violent and bold attempts, they lose their lives, they may thank themselves, as the blamable cause, and authors of their own death."
Ans. It is no invasion, nor intrusion, for any messengers and servants of the Lord to enter into any part of his earth at his command, upon his errand, and about his work. And if any should be so sent to the house of a particular person, to deliver a message from the Lord, and the owner of the house, instead of hearing and considering his message in meekness and fear, whether it were of God or no, should be rough and violent with him, and command him off, before he had delivered his message, and either upon his not immediately going off, or his return with another message (for the Lord, if he please, may send him again) should fall upon him and kill him; upon whose head would this man's blood light?
2. If men will needs have it go for an invasion, it is an invasion of a spiritual nature, and the defence from it cannot be by carnal weapons. Killing of men's persons is not the way to suppress either truth or error. How have the Papists been able to defend their kingdom, or suppress the truth by their bloody weapons? They may prevail in their territories against men's persons for a season, but the truth will have a time of dominion, and will, in the mean time, be getting ground in men's minds and consciences, by the sufferings of the witnesses to it. Nay, my friends, if ye will defend yourselves from this invasion, ye must get better weapons.
3. Is this your rule concerning any that shall come in the name of the Lord; that if they be not constables, or other earthly officers, ye will banish them, and put them to death? Is the Lord of heaven and earth limited to send none but constables among you? Well! ye may judge by your law while your day lasts; but the Lord in his day will clear his servants and messengers, though they have not been constables, and lay it upon the heads of them who have unrighteously shed it.
<337> 5. The fifth ground or consideration, whereby they justify their law of banishment and death against the Quakers, is this: "Corruption of mind and judgment is a great infection and defilement, and it is the Lord's command that such corrupt persons be not received into the house; which plainly enough implies that the householder hath power enough to keep them out, and that it was not in their power to come, if they pleased, whether the householder would or no. And if the father of the family must keep them out of his house, the father of the commonwealth must keep them out of his jurisdiction (they being nursing fathers and nursing mothers by the account of God). So that what a householder may do against persons that are infected with the plague or pestilence (who may kill them, if otherwise he cannot keep them out of his house), a magistrate may do the like for his subjects. And if sheep and lambs cannot be preserved from the danger of wolves, but the wolves will break in amongst them, it is easy to see what the shepherd or keeper of the sheep may lawfully do in such a case."
Ans. It is granted, that the corruption of the mind and judgment is defiling and infectious; and therefore every heart that knows the preciousness of truth, is to wait on the Lord in his fear, in the use of those means which he hath appointed for preservation from it; but that killing the persons is one of the means God hath appointed, this is still the thing in controversy, and is still denied to be either proper in itself, or sanctified by God to this end. The apostle says, "There must be heretics, that they which are approved may be made manifest," 1 Cor. 11:19. but he doth not say, hereafter, when there are Christian magistrates, they must banish or cut off the heretics, as fast as they spring up; but God hath use of these things for the exercising of the spirits of his people, and the truth gains by overcoming them in the faith and power of the spirit. And so, as touching wolves, the apostle Paul called the elders of the church of Ephesus, and told them, that "after his departure, grievous wolves should enter in among them, not sparing the flock." Acts 20:28-29. 31. The Lord hath put into the hands of his shepherd a sword, which will pierce to the heart of the wolf; he standing faithful in the power of God, in the life of righteousness, need not fear any wolf; but by the power <338> of the spirit, and presence of the truth, shall be able to preserve the consciences of his flock pure to God. What kind of shepherd is he, that cannot defend his flock without the magistrate's sword; but take away that, the wolf breaks in, and preys upon his sheep? Surely the true shepherd, who knows the virtue of the sword God hath put into his hand, will never call to the magistrate for his sword of another nature, which cannot touch the wolf, the heretic, the seducer, but only flesh and blood, with which the minsters of Christ never wrestled nor fought. And this is not the way to preserve the hearts and consciences of the flock (it may perhaps strike terror into the fleshly nature); but their consciences are so much the more apt to be wrought upon by the doctrines, patience, and suffering of those who are thus dealt with. The magistrate's sword being thus used, doth not at all preserve that which is tender, but hurts it, disengages it, stirs up a witness in it against those that thus go about to defend that which they call truth, that build up their Jerusalem with blood, and govern their flock with force, affrighting them from that which they call error, and affrighting them into that which they call truth, with an outward sword; whereas the true temple is built in peace, governed in peace, maintained in peace, defended by peace; and error and heretics dispelled by the power of the spirit, manifesting the deceit to the conscience; and not by the sword of the magistrate, dealing with them as with worldly malefactors. Now this I say as before the Lord; the true shepherd, who hath received the sword of the spirit, and hath tried the virtue of it, cannot distrust it, cannot desire the magistrate's help by outward force against errors or heresies. He that looketh upon it as insufficient, and calleth to the magistrate for his sword, plainly discovers that he hath not received, or knoweth not the virtue of the true one, and dishonoreth both his master's work and weapon.
For that place of 2 John ver. 10. It is one thing for man not to receive a man into his house, and another thing for him to kill that person who offers to come against his will. Do ye believe in your hearts, that the apostle's intent was to direct the Christians, to whom he wrote, to keep them out by violence, and to kill them if they could not otherwise keep them out? Though the parallel is not proper; for God hath often sent his servants into <339> countries, cities, and places of resort, against the will of the rulers, priests, and false prophets, but never to break violently into any man's house.
The magistrate keeping in his place, cannot but be a nursing father to the church; for let him draw out his sword against that wickedness which is proper for him to cut down, it will exceedingly help to nurse up the church; but where hath the magistrate commission to meddle with any of the spiritual shepherd's work? Nay, his sword was never appointed to cut down errors, or heresies, or heretics; but the sword of the spirit, in the hand of the spiritual shepherd. God hath set up an hedge between these two powers, which he that breaketh down layeth both waste as to their true use, virtue, and order; and this antichrist hath long done in many appearances. The bringing of these two to rights, setting each in its proper place, will give such a wound to his kingdom, as he will not be able to recover. And mark this by the way; antichrist hath all along made use of the magistrate's sword to slay the lambs, under the name of heretics, sectaries, wolves, blasphemers; but Christ comes with the spirit of his mouth to slay antichrist. 2 Thes. 2:8. That is the sword all the heretics, seducers, and false prophets were slain with in the apostles' days before the apostasy; and that is the sword that antichrist (who hath made use of the other sword against Christ all along the apostasy) shall be slain with after the apostasy. When Christ comes to fight against antichrist (who hath cruelly torn, rent, and butchered his people under the name of wolves) he will take his own sword, which is the word of his mouth. That did the work at first; that must do the work again. But in the midst, between these two seasons, there hath been bad work made with the magistrate's sword; the witnesses, upon every appearance and breaking forth of God's truth in them, having been liable to feel the smart of it.
6. Their sixth and last ground and consideration, whereby they justify their law of banishment and death against the Quakers, is this: "It was the commandment of the Lord Jesus unto his disciples, that when they were persecuted in one city, they should flee unto another; and accordingly it was his own practice, and the practice of the saints, who, when they have been persecuted, have fled away for their own safety."
<340> "This," they say, "reason requires, that when men have liberty unto it they should not refuse so to do; because otherwise they will be guilty of tempting God, and of incurring their own hurt, as having a fair way open for the avoiding thereof, but they needlessly expose themselves thereto." Whereupon they argue thus:
"If therefore, that which is done against the Quaker were indeed persecution, what spirit may they be thought to be acted and led by, who are, in their actings, so contrary to the commandment and example of Christ and his saints in the case of persecution, which these men suppose to be their case? Plain enough it is, that if their case were the same, their actings are not the same, but quite contrary. So that Christ and his saints were led by one spirit, and these people by another: for rather than they would not show their contempt of authority, and make disturbance among his people, they choose to go contrary to the express direction of Jesus Christ, and the approved example of his saints, to the hazard and peril of their own lives."
Ans. Afflictions, tribulations, trials, and persecutions are not to be fled from, but to be borne and passed through to the kingdom, into which the entrance is through many of these, Acts 14:22. and Christ saith, "He that will be his disciple, must take up his cross daily, and follow him." Luke 9:23. Now persecution for Christ is part of the cross, which the disciple must not run away from, but take up, and follow Christ with. Yea, the apostle is very express, 2 Tim. 3:12. "Yea, and all that will live godly in Christ Jesus, shall suffer persecution." It is the portion of all, and all must bear it. The world hateth and persecuteth (in some degree or other) all that are not of the world; and all must be content with their daily portion thereof, waiting on God for strength to bear the cross, not flying it; and the apostle commends the Hebrews for "enduring the great fight of afflictions." Heb. 10:32-34. The Jews were zealous for the law and ordinances of Moses, and grievous persecutions of the Christians, especially of such as had been of them before: now the Christians are commended for standing the shock, for bearing the brunt, for not fearing the loss of name, goods, life, or any thing, but eying the heavenly treasure. So Christ, warning of persecution, bids the church to "fear none of those things which she should suffer," <341> but "be faithful unto the death:" and he that thus overcometh, should not be hurt of the second death, Rev. 2:10-11. and the Apostle Peter says, "If ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled," 1 Pet. 3:14. and the Apostle Paul bids the Philippians "stand fast in one spirit, with one mind, striving together for the faith of the gospel, and in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of salvation, and that of God." And the same apostle who commended the Hebrews, as having done well in bearing the great fight of afflictions, encouraged them to go on still, and not to be "weary or faint in their minds, but resist even to blood," eying Christ, who endured the contradiction of sinners to the very last. Heb. 12:3-4. And he practised as he taught, for he was not terrified with bonds or afflictions, nor accounted his life dear unto him; but that which was dear unto him was the serving of his Lord and Master, in preaching and witnessing to his truths, as his spirit led him, Acts 20:23-24. trusting in the Lord to uphold him in enduring of them, or to deliver him out of them, as he pleased, 2 Tim. 3:11. but that which he, and the rest of the apostles and saints of Christ, applied themselves to in case of persecution, was to suffer. 1 Cor. 4:12. And whoever they are that will be Christ's faithful disciples now, must look to meet with the same cross as they did, not only from the profane world, but from the worldly professors also: for there were not only zealous worldly professors in that age, but the same spirit hath remained in every age since, which still gets into the best form it can, when need requires, to oppose the power thereby. And they that are in the spirit and in the power, must expect to be persecuted by such; and they are to bear it, and not to fly from it, unless by a particular call and dispensation from the Lord for a particular service; which is not the rule (as it is here made) but rather an exception from the rule.
So Christ sending his disciples in haste to preach the gospel, bids them not salute in the way, Luke 10:4. nor be stopped by persecution, but hasten to publish the sound of Christ's coming in the cities of Israel, "For the harvest was great, but the laborers few," Mat. 9:37. and yet notwithstanding all the haste they could make, they should not have "gone over the cities of Israel, <342> before the Son of man come." Mat. 10:23. There is a time to suffer persecution, and a time to flee from persecution; and both these are to be known in the Lord, and to be obeyed in the leadings of his spirit: but to lay it down as a general rule for Christians to observe, that when they are persecuted, they should flee; this is expressly contrary to the scriptures before mentioned, which show that Christians are not generally to flee, but to stand in the service and work to which they are called; bearing witness not only by believing and publishing, but also by suffering for the testimony of the truth. They are Christ's soldiers, and their duty is to stand in the battle, and bear all the shot and persecutions of the enemy: if God call them off to any other service, that is a sufficient warrant for them; but flying upon other terms may prove a great dishonor to their Master, and to his cause and truth, and may be the occasion of a great loss to their spirits, who are so tempted to flee. Neither is this bearing the brunt of persecutions, and standing in God's work and service (notwithstanding them all, even unto death) any tempting of God, but an obedient taking up of the cross according to his will and command. And whereas you plead that reason requires it; what kind of reason is it which bids avoid the cross of Christ, and flee for safety? And what kind of spirit is that, which preacheth this doctrine; laying it down as a general rule, for Christians to flee when they are persecuted? Is it not that spirit which would fain be at ease in the flesh, insomuch as itself will rather persecute, than be disturbed in its fleshly liberty, though it is very unwilling to bear the reproach of being accounted a persecutor? Ah! how did the Jews cry out against their fathers for killing the prophets, and verily thought if they had lived in their days, they should by no means have done it: and yet the same spirit was in them, though they saw it not, but thought themselves far from it. That which blinded them was a wrong knowledge of the Scriptures, and a great zeal and devotion about their temple, worship, and ordinances, without a sensible feeling of the guidance of God's spirit. The same spirit that deceived them, layeth the same snare in these days, and men swallow it as greedily, and with as great confidence as they did; the zealous professors of religion, for the generality, still becoming persecutors of the <343> present appearance of truth, not knowing what they do.
Thus in the fear of the Lord God, and in love to your souls with a meek and gentle spirit (not being offended at what ye have done, but looking over it to the Lord, who bringeth glory to his name, and advantage to his truth, by the sufferings and death of his saints) have I answered your grounds and considerations; and in the same fear, love, and meekness, have I some things further to propose to your considerations, which are of great concernment to you, and deserve to be weighed by an equal hand in the equal balance, without prejudice or partiality.
1. Consider meekly and humbly, whether the Scriptures be the rule of the children of the new covenant. For if the Scripture was not intended by God for the rule, and ye take it to be the rule, then ye may easily mistake the way to eternal life, and also err in your understanding and use of the Scriptures; making such a use of them as they were never intended for, and so missing of the true use and intent of them.
Now that the Scripture was not intended, nor given forth by God, to be the rule of the children of the new covenant; besides our faithful testimony from the sight of the thing in the true, eternal light, weigh our arguments from the Scripture; many are mentioned in our writings; consider at present of these three.
1. The Scripture is an outward rule or law; but the Scripture saith, the law of the new covenant shall be an inward law. It is written in the prophets, that all the children of the new covenant, or New Jerusalem, shall be taught of the Lord, Isa. 54:13. who teacheth them inwardly by his spirit, and writeth his law in their hearts, Jer. 31:33-34. and after this manner did the Lord take his people into covenant with himself, and teach them in the apostles' days. 1 John 2:27. The covenant is inward, the teacher inward, the writing inward, the law inward: and there it is to be read, learned, and known, where the spirit teacheth and writeth it.
2. Scripture (or the writings of Moses and the prophets) was not the law of the children of the new covenant (as such), not in the time of the old covenant. The law of Moses was the rule of their outward state, it was the rule of the outward Israel, but not the rule of the inward Israel; no, not then in those days.
In Deut. 29:1. Moses makes a covenant with Israel by <344> express command from God, besides the former covenant which he made with them in Horeb. And he saith, the commandment of this covenant is not to be looked for where the other was written, but in another place, in a place nearer to them; even in their mouth, and in their heart; there they were to read, hear, and receive the commandment of this covenant. "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off," Deut. 30:11. "it is not in heaven," ver. 12. "neither is it beyond the sea," ver. 13. "but the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayst do it," ver. 14. "and this was the way of life then." ver. 15. "See (saith Moses) I have set before thee this day life and good, and death and evil." Here thy eternal happiness depends; obey this word, and live; disobey it, and die. And if they had kept to this word; they would also have walked in obedience to the law; but neglecting this, they could never keep the law, but still came under the curse of it, and missed of the blessings. They thought to please God with sacrifices, and oil, and incense, and observing new moons and sabbaths, wherein the Lord still rejected them for want of their obedience to this word; and the prophets still guide them to this word, bidding them "circumcise their hearts," which alone can be done by this water. Yea, after much contest between the Lord and them, when they seemed very desirous to please the Lord with what he should require, whether "burnt-offerings, calves, rams, or oil," in great plenty; the prophet lays by all that, and points them to the obedience of this word, as the way to please God, and as the only thing that he required of them: "He hath showed thee, O man! what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" Micah 6:8. All this is written in thy heart, O man! read there, obey that word, that is the thing that God requires. So David's law was the word written in his heart; he saw through sacrifices and burnt-offerings, to the inward writing, and this made him wiser than all his teachers, who were busied about the outward. The outward law was but a shadow of good things to come, it made nothing perfect; but David knew a perfect law, "The law of the Lord is perfect, converting the soul." Ps. 19:7.
<345> 3. The Scriptures of the New Testament never call themselves the rule, but they call another thing the rule; they call the writings of God's spirit, in the hearts of his people, the laws of the new covenant, Heb. 8:10. They call Christ "the Way, the Truth, the Life." John 14:6. (The way is the rule, the truth is the rule, the life is the rule). They call the new creature the rule; walking according to which, the peace and mercy is received and enjoyed. Gal. 6:16. They refer to the Comforter, as the guide into all truth, John 16:13. yea, as the compass of all truth, wherein the believer is to have his whole life and course. Gal. 5:25. Live in the spirit, walk in the spirit, follow the spirit; keep within that compass and ye cannot err. A man may err in understanding and interpreting of scriptures; but he that hath received the spirit, knoweth the spirit, followeth the spirit, keepeth to the spirit: so far as he doeth so he cannot possibly err. So saith John, writing concerning seducers, warning against them, 1 John 2:26. "Ye have received an anointing, which teacheth you of all things." Keep to the teachings of that in every thing, and ye are safe. But may we not be deceived? Nay, the anointing keeps from all the deceit in the heart, and from all the deceits of seducers. "It is truth, and no lie," ver. 27. and it leads into all truth, and out of every lie; and this will teach you to abide in him. In whom? In the Word which was from the beginning, which is ingrafted into the heart of every believer, and into which the heart of every believer is ingrafted; and so he truly is in the vine, and the sap of the vine runs up into him, which makes him fruitful to God; he abiding in the Word which he hath heard from the beginning, and the Word which was from the beginning abiding in him, ver. 24. And the Apostle Paul saith expressly, that the righteousness of faith cometh by the hearing of this Word, making the same Word the rule to the children of the new covenant now, as Moses said was the commandment of God to them, quoting this place of Moses for it. Rom. 10:6. &c. So that Paul, indeed, taught nothing but Moses and the prophets; pointing to the very same Word and commandment of eternal life, as Moses had done. "This is the Word of faith which we preach;" that Word which Moses taught, which he said was nigh in the heart and in the mouth (no man need ascend up to heaven, <346> or go down to the deep, or seek anywhere else for it), that is the very thing we point you to; that is the Word of faith, that is the commandment of life. And with what zeal would Paul (were he now alive in the body) declare against such, who should overlook or deny this Word, and set up his writing, with the writings of the rest of the apostles, for a rule instead thereof! Yea, I could show yet further, how the spirit of prophecy, or testimony of Jesus, or living appearance of God in the heart, hath been a rule to the witnesses against antichrist's deceit, all along the night of apostasy, Rev. 11:3. 19:10. though they themselves, being in the night, distinctly knew not what was their rule; but by a secret breath of life, were quickened, guided, preserved, and in it accepted: but these things will open of themselves, as the mist is expelled, and the veil rent which hath overspread all nations, and covered professors generally in this night of antichristian darkness, and universal apostasy from the living power.
2. Consider whether the Scripture be your rule or no? that is, whether in singleness of heart ye wait on the Lord, to open the Scriptures by his spirit, and to keep out your carnal reason from thence (which cannot understand them, but will be wresting them, and making them speak as it would have them); or whether ye take scope to search into them with that part, which ever was shut out from the right knowledge of them. "The natural man understandeth not the things of the spirit of God." The spirit of the Lord alone understandeth the meaning of his own words, and he alone gives the understanding of them, which he gives not to the wise searcher and disputer (nor to the prudent professor. Mat. 11:25), but to the babe which he begets, to which he gives the kingdom, and opens the words which the Scripture speaks concerning the kingdom. "The wisdom of the flesh is enmity against God;" and if that search into the Scriptures, it will gather only a knowledge suitable to its enmity. Thus the Jews were great enemies, and strong enemies, by the knowledge which they had gathered out of the scriptures written to them; and the same spirit hath also wound itself into the scriptures written since: and as then that spirit fought against Christ and his apostles, with those very scriptures which the spirit of Christ had formerly written; so the same spirit fights now against the lambs of Christ, <347> with the scriptures which were written since. Yea, the great strong-hold of antichrist at this day, is scripture interpreted by the fleshly wisdom: for antichrist comes not in a direct denial of Christ or scriptures (he is too cunning to be found there), but bends them aside by the fleshly wisdom to serve the fleshly will, and thus undermines the spirit, and exalts the flesh, by a fleshly understanding and interpretation of those very scriptures which were written by the spirit against the flesh. And through this mistake it is, that some innocently cry up things practised at the first springing up of truth, not seeing of what nature they were, and upon what account they were done, and what of them were cast off by the same spirit, which before had led to the use of them, though scripture expressly testifieth thereof. For, Rev. 11:1-2 there was the measuring of the building which God's own spirit had built, part whereof was reserved for God, part given to the Gentiles, or uncircumcised in heart, who are now the Gentiles, since the breaking down of the former distinction betwixt Jew and Gentile. That which God reserved for himself was "the altar, the temple, the worshippers therein;" all these are inward. The outward court was given to the Gentiles, to those who would be worshippers under the gospel, and yet had not the circumcision of the gospel; to them the court which is without the temple is given; and this they get and cry up, and tread under foot the holy city, trampling upon the inward and undervaluing it. Christ within, the spirit within, the law within, the power within, becomes a reproach; and this they have power to do, even to keep down the inward, and cry up the outward, all the time of the forty-two months; and to persecute and slay the witnesses whom God raised up to testify for the inward, and against the outward (as it is now in the Gentiles' hands, and made use of by them to keep down the inward); and so the building being thus taken down, the church flies out of it into the wilderness, where she had a place prepared of God for her. Rev. 12:6. Mark: she is not where she was before; that building was measured, taken down, and disposed of by God: but she hath been, and is all the time of the forty-two months, or twelve hundred and sixty days, in another place, prepared by the spirit of God for her, whither she fled, and where she was nourished from the face of the serpent, <348> who was seeking after her, and making war with the remnant of her seed, ver. 14. &c. And they that seek for her now in her former building will miss of her, and may meet with another woman, which (in several appearances and disguises, and practising of ordinances appertaining to the outward court) blasphemes the holy city, the true temple, altar, and worshippers. Happy is he that can read this; for it is the mystery of this book, sealed from all the Gentiles and worshippers in the outward court.
Many sorts cry up the Scriptures for their rule; but which of them is taught by the spirit to keep the carnal part out of the Scriptures? Which of them keeps out their own will and understanding, receiving their knowledge of Scriptures from that Spirit which wrote them? Do not men rather gather a knowledge in the flesh, and then grow strong, and wise, and able to dispute, and confident in their own way, and become fierce despisers of those who cannot own their interpretation of these scriptures? and thus the mind of God, the true meaning of the Scriptures, is not their rule; but an image which they have formed out of it; a meaning which their wit hath strongly imagined and fenced with arguments, and the real mind and intent of the Spirit is hid from them. So by this means many both deceive their own souls, and help to deceive the souls of others, missing of the plainness and simplicity of the Spirit, and gathering senses in the wit and subtlety of the fleshly part, where the serpentine wisdom lodgeth, and twines about the tree of knowledge. Now what do these men do? whom do they serve? and whither do they run themselves, and lead many other poor souls, whom they pretend to be helpful to save?
3. Consider whether ye did not flee from the cross, in your transplanting into New England, and so let up that part in you there, which should have been kept down by the cross here, and gave advantage to that spirit to get ground in you, which you outwardly fled from. The safety is in standing in God's counsel, in bearing the cross, in suffering for the testimony of his truth; but if at any time there be a fleeing of the cross (whether the inward or the outward) without God's direction, the evil spirit is thereby let in, his part strengthened, and the life weakened. That spirit which would save itself from the cross, is the same with that which would persecute that which will not save itself. Mark how <349> sharply Christ speaks to Peter upon this account, when he would have tempted him to avoid the cross: "Get thee behind me Satan; thou art an offence unto me; for thou savorest not the things of God," &c. Mat. 16:23. The seed offers up all to God in his service, will suffer anything for his name's sake, even the loss of liberty, goods, yea, life itself, for the testimony to the least truth. Now that which says to the seed, when sufferings come for the testimony of truth, "avoid it, save thyself; let not this be unto thee," or the like, that is Satan: and if Satan be not cast behind, but that counsel hearkened unto which leadeth from the cross, Satan is followed. And if ye fled your proper cross in your removal from hence unto New England, though you meet with many others there, yet hereby you lost your proper advantage of serving and honoring God in your generation; yea, ye lost that which would have kept your spirits tender, and open to the voice of God's spirit; and then no marvel if afterwards ye grew hard, and fit to persecute, who first had showed yourselves unfit and unworthy to suffer. Ye might meet with many crosses afterwards, which might neither be able to humble you, nor keep you tender, having once lost that cross which was appointed of God to do it: for all crosses do not break, humble, or keep the heart low and meek; but such as are sent and sanctified by God thereunto.
4. Consider, when ye came to New England, whether tenderness grew up in you, and was abundantly exercised towards such as might differ from you: or whether ye were as eager for the way that ye thought to be right, as the conformists you fled from were for the way they thought to be right. When Israel came out of Egypt into their own land, they were to be tender even towards an Egyptian, much more towards their own brethren. Now when ye were out of danger of being persecuted yourselves, did ye lay a foundation of tender usage towards all that should differ from you; or did you lay a foundation of persecuting such as differ, and would suffer none differing from you, but persecute them, just as the bishops persecuted you? Did ye flee the having of yourselves persecuted; or did ye flee the persecuting spirit? For if ye did flee only your own persecutions, and not the persecuting spirit in yourselves, no marvel though it fell a persecuting so soon as the fear of your own <350> persecution was over. In this fleshly part there is a persecuting spirit, which if it be not kept down by the power of God, though it loves not to be persecuted, yet will soon be persecuting.
5. Did you feel yourselves grow in the inward life, upon coming into New England; or did that begin to flag and wither, and your growth chiefly consist in form and outward order, in which ye might easily be mistaken too? For many who have given a true testimony, and have been faithful in helping to pull down, yet have erred when they came to build up. That spirit which is kept low by persecution, and gives forth its testimony against things in fear and trembling, is many times exalted when it is out of persecution; and can weigh, debate, consider, and resolve things in that part which cannot build for God. Ephraim, under the rod, spake trembling; but the rod being off, he could exalt his own wisdom, and offend in Baal. That worship and way of government and order which a man takes up in the fleshly reason, and which fall in with the worldly interest, he serves not the true God in, but Baal. This it is that destroys and eats out the life of religion in many; namely, the mixing of it with their worldly interest: for then the offence of the cross ceases to them, and they begin to be offended at others on whom the cross is still laid by God, thinking that they may comply with them in joining their religion and worldly interest together, and so avoid the cross as well as they. Nay, he that will follow Christ, must take up the daily cross, even that cross which God daily lays upon him, who will still be requiring somewhat which is contrary to his own fleshly part, and contrary to the fleshly part of those with whom he converses. And as this cross is taken up, the worldly part is offended, and the life grows, cutting down worldly interests and ways of religion daily; but as worldly interests are followed and kept up, the fleshly part thrives, and the life decays and suffers, even till at length it come under death, and then death hath the dominion.
6. Consider whether your chief strength of setting up your church-government and order at first, and of bringing persons into it, and of preserving them in it, lies in the spirit and spiritual weapons, or in the flesh and carnal weapons. If in the spirit and spiritual weapons, then ye will be able, in God, to persuade <351> men's consciences to it, and to preserve them by the same virtue and strength which persuaded them; and this ye will still have the main recourse to: but if in carnal, then ye will have recourse to the carnal; and there will be your main confidence of keeping up your church. For if it was built by that power, it must be upheld by that power; so that take that away, it falls. This is antichrist's strength; he sets up a form in the wisdom, and maintains it by the outward sword. Take him off from this, and put him to gaining ground by the demonstration of the spirit to men's consciences as in the sight of God, or to preserving his ground so, here he is at a loss, and his kingdom daily falls, even in the most refined parts of it. Let every church and people that nameth the name of Christ depart from the ways of antichrist, and make the spirit of Christ their strength: for that is indeed the only strength of the true religion, both of the inward and outward part thereof; in that it begins, by that it is preserved, and there also it grows, and is perfected.
7. Consider (for it lies upon me to press it yet further, and lay it more home to you for your good) whether the persecuting spirit did not take its advantage of assaulting you, upon your getting from under the cross here, into New England; and whether it did not soon find a place in you there, and grow up in you, and bring you from step to step to that degree of hardness, that ye could at length even drink the blood of the saints.
That it was then the proper time for the persecuting spirit to seek to get an entrance into you, is very manifest; but whether it did get entrance or no, that belongs to you narrowly to search and examine. When ye were under the hatches, while ye yourselves were persecuted, then there was little room for that spirit in you; then was not a proper time for your entertaining of it: but when ye were at liberty to choose a way and form of worship, then was a proper time for this temptation to prevail with you, of setting up your own way, as the chief or only way; and, under a pretence of zeal for God, to persecute the breakings-forth of his light in others. For it could not be expected that that spirit should directly tempt you (who had suffered so much by persecution) suddenly to become persecutors of others: but to hide its bait under a cover; and, under a pretence of zeal for <352> God, his truths, and way of worship, to blind your eyes, and draw you aside into that which is indeed persecution of it. Sin is very deceitful, and seeks covers; and of all sins, persecution has the most need of covers, it is of so contrary a nature to the tender spirit of the gospel. Now when sin hath got its cover, then by degrees it hardens the heart, both from and against the truth. "Take heed," &c. saith the apostle, "lest any of you be hardened through the deceitfulness of sin." Heb. 3:12-13. And persecution most hardens of any sin. How cruel, how bloody doth it make! it even unmans men! Prisons, whips, cutting off of ears, banishment, death, all is little enough, if not too little. And what reviling doth it fill men's pens and tongues with, making them so hot and passionate, that they cannot equally consider the cause; but misunderstand it, misrepresent it, and strive to make it appear another thing, both to themselves and others, than indeed in plain truth it is. Look over your writings, consider your cause again in a more meek and upright spirit, and ye yourselves will easily see how, in your heat, ye have mistaken, and dealt more injuriously with others, than ye yourselves were ever dealt with.
There is a time of righteous judgment, wherein the most inward covers shall be ripped off, and the sinner appear what he is; and then the persecutor shall bear that shame, that burden, that misery, which is the portion of that spirit. It is but a small advantage to it to cover its iniquity for a little moment. If ye could make all the world believe that ye are not persecutors, what would this profit you, if, in the day of the Lord, ye should be found such? But having proceeded thus far, it is hard for you to consider and retreat. That spirit hath too great advantage over you, to make you accept of any cover it can now offer you to hide yourselves under. Oh! that ye could see how ye have wrested scriptures, and what strange kind of arguments ye have formed, to make that which ye have done pass with your own hearts, and to make it appear somewhat plausible to others. Yet all this will not do; the eye of the Lord sees through you; and that light which ye reproach, makes you manifest to be at present in subjection under the bloody, dark power, who will hold you as long as he can, and furnish you with such weapons as he has, against the Lamb and his followers. But ye come forth to battle <353> in a bad day, for the light is arisen to conquer, and is not now to be overcome with the darkness. And though ye meet the woman and her seed with a flood of reproaches and persecutions, yet that will not stop her from coming forth out of the wilderness, to show her beauty and innocency again in the earth. Consider these things, and come out of this hard spirit into tenderness, if it be possible, that the still, meek, gentle spirit of life may be your leader from under all false covers, into the truth itself; where there is a gentle lying down with all that is of God, and not so much as an offence because of any difference (much less heart-burnings and persecutions); but a sweet waiting on the Lord for every one's growth in their several ranks and stations.
Since my waiting on the LORD for the Presence
and Guidance of his Spirit, in the examining the foregoing Grounds
and Considerations, there came forth an appendix to
JOHN NORTON'S Book, wherein are laid
down some further Grounds by way of justifying of their
Proceedings; which, for their Sakes, and likewise on the Behalf of
the Truth and People of GOD, I may also say somewhat
to.
1. THEY insinuate an argument concerning
"the not suffering of evil, which" they say "is
common to all that fear God, with themselves."
Ans. Evil is to be resisted; but in God's way, according to God's will, and not according to the will of the flesh. Spiritual evils are to be resisted (by and in the faith) with spiritual weapons, which God hath appointed and sanctified thereto. Earthly evils, outward evils, transgressions of the just law of the magistrate, are to be resisted by the sword of the magistrate. Here are the bounds which God hath set; which he that transgresseth, sinneth against the Lord and his own soul. But the believer is not to step out of God's way to resist the magistrate's evil, nor the magistrate to step out of God's way to resist spiritual evil; but both are to wait on the Lord for his blessing on the means he hath appointed; and it is better for each of them not to resist evil, but let it grow upon them till the Lord please to appear against it, than to overcome it by an unrighteous weapon. "Woe to them that go down to Egypt for help, and stay on horses, and trust in <354> chariots." Isa. 31:1.
2. A second argument is taken from "the sole cause of (their) transplanting, which" they say "was to enjoy liberty, to walk peaceably in the faith of the gospel, according to the order of the gospel."
Ans. That there was an honest intent in many of them in transplanting into New England, I do not doubt; though whether they had a sufficient warrant from God to transplant, was doubted, and objected against them by many of their conscientious fellow-sufferers here in Old England, who testified to them that they