PREFACE
To the ensuing DISCOURSE.
IF private Conferences, Remonstrances or Capitulations, for almost four Years past, would have prevailed with the gravest Heads we have, to have debated the point in Controversie betwixt me and the Church, I had not Exposed in Print these few Sheets, so very much against the mind of some to near related to the Charge. Most concern'd, have, or might have seen it, before I sent it to the Press, but it returned only with these Notes, some said, 'Twas sharp, another very Ingenious Person, of great Sence, advises, Not to Publish it, for no other reason, but my own Ease; but I am more Easie to print than to forbear. But what is meant by sharp, I know not, unless too too true, and if so where's the Damage? I have fetch'd no blood; if I have, like a File, rub'd off the Rust, it is but to shew the pure clean Mettle. Rebake them sharp, says Paul. And why? because the Corruption will Impostumate, and turn to Gangreen. The Reformation was never Effected by Encomiums, nor Polite meanage. He's too Polemick, or Satyrick, said another. No! I am neither Lewd nor Malicious; then Satyr is proper. But who is so sharp as our own Folk, whose Language would not become me now. But were it no more for the sake of Innocent Truth, than the Damage I have sustained, and the unjust Wounding of my Reputation, this had never Peep'd into the World in so mean Cloathing. But Truth had none at her first Enterance, till she was drest up by [Page] the Learned, and then they made her look more like a Whore than a Chaste Virgin. But I a plain Rustick, and hope to be plainly understood, without Thomas Story's Key to open the Nice Point, as he call'd it, (for such was his Sermon up and down the Country, so Nice, so New and Strange, never heard of in our Pulpits before, as by and by will appear; wherefore his advice was, To come to him to open the Mistery.
Know Reader, this Discourse is intended for none but such whose known Principles from the beginning have been against Co-ersive Power and Force, professing Regular Conformity to the Laws of our blessed Lord and Master Christ Jesus, both in Doctrine, Practice and Discipline; But if any have mist it in either, I find it my Duty to let them know Where and How, and clear the Truth from Error and Innovation; and if I have wronged any Person or Cause, let me know it, and I'll Repent and Recant.
But it would look very strange, if after Four Years Pause on my Papers and Searching, for all I had sent to our Elders, and carrying them to our Yearly Meeting at Burlington (for what, judge Reader) and to this Day, no man ever told me of one Error in all my Scribbles. I say, now to Charge would look very oddly; however, I am not too old to learn yet; but if what I have Writ, be unanswerable, according to our own Axioms, then, I hope, some Body will thank me, for taking so much pains, to wash the Spots out of Mothers Coat, not with Gall, but with clean Water of the Word of Truth. No! I am neither prejudiced nor byassed; but if all my Labour be lost (which I hope will not) I must leave the Issue to the Great Baptizer, that can wash, and must wash us, if ever we are clean. Why do I differ with Friends (say [Page] some) To which I Answer, That I don't see where I differ in the least point, if by Friends is meant such as were called Quakers Fifty or Sixty Years ago. But Woe is me! my Mother, that hath born me a man of Strife and Contention. I do not affect Quarrels; but for strife or Lawful Striving, and Contending heartily for the Principles of our Primitive, most holy Profession, it falls to my Lot; and Woe is me if I do not do it. Is there not a Cause, when I see Errors creeping in so fast? What! though the Church have a Plenipotentiary Power let her not exceed her Commission, nor bind that [...] her head, Christ has freed, &c. He never allowed her a Jurisdictive Power. The highest degree of her Authority is but a Censure. If that will not do the Civil Magistrate must. But if the Members of the true Church will be Civil Magistrates, they must divest themselves of the Canonick Gown; lay by their Spiritual Sword, and put on their Wardrobes, and take up the Carnal Weapon. This is and has been the trade of our Spiritual Shepherds, this thirty years, to my knowledge; and when this peice of Carnal Drudgery is over, it is but puting on their Pontificalibus, and then goe to Church and sing divine Service, and be as Spiritual as ever, till next Court, &c.
Tribute to Caesar, How paid by the Best Christians, WITH Some Remarks on the late Expedition to Canada, &c.
THat which induced me to write the following Periods was the one half of a Sermon Preached by Thomas Story the 16th of September, 1711. beginning with this Text, Except a Man be born again, he cannot enter or see the Kingdom of God. Had he kept here, and so ended, we had been Edified to the furthering our Progress thither.
But all the other half of his Doctrine was to lead us to Canada; such a Digression, I believe, was never known in our Pulpit before, nor in any other. The Text was forgot by Hearers and Preacher too (for ought I know) for he never came to it again at that time, and so left a great Army of us (near two Thousand Souls) either to follow the Camp, or pay others in our stead (which is all one) for so doing. Tribute to Casar was the whole Burden of the Story. No High-Church-Man in England, no, not Sacheverill himself could have managed the Subject better. I confess it Amazed me as much as if (at unawares) I had been in the midst of the Camp between New-York and the Lake. Strange Doctrine (says one) I never heard the like, says another. What! was this the Quakers Doctrine formerly? I know is was not, says another.
[Page 2] But from John 3. 3. we skip to Rom. 13. 1▪ to 7. Let every Soul be Subject to the higher Powers, &c. If by the higher Powers is meant here Kings and Rulers, let G. FOX Answer for me, as on the same occasion else-where, to perswade us to pay our Taxes [of which more anon] see his Book, entituled, Several Papers given forth, 1666. page. 8. ‘Friends, To you all that desire an Earthly King, &c. are not you worse than they in the Days of Moses, and as blind as the Jews? &c. Did the Christians in the Days of Christ, and his Apostles, cry up any King but Christ? or to have any other Ruler over them? Is he not the Head of the Church? Hath he not all power in Heaven and Earth given to him? Must not all bow to and be Subject to him, and all things to be done in his Name? You say Peter said, Honour the King and Love the Brother-hood, and honour all Men. This don't hold forth that Peter bid them set up an Earthly King over them, neither do ye read, tho' there were so many Thousands Convinced among them▪ that there was an Earthly King among them; neither do ye read that there was any Kings since the Days of the Apostles, but amongst the Apostate Christians, and false Church, the Mother of Harlots.’
But to the Powers that are ordained of God, if all the Powers that are, are ordained of God, then God ordains Powers to plague and vex his own Royal Seed, which is absurd to affirm. Besides, when the Devil took Christ into the Mountain, and shewed him all the World, These, said he, are mine, and (Christ did not gain-say it) I give them to whom I please; I, the Prince of this World; Can any suppose this Power was ordained of God? permited it mightt be▪ as he permits Wicked Princes, and Popes too, that Tyrannize over their Subjects. Are these the Powers the Apostle means? Yes, says T. S. Casar must be obeyed, though a Tyrant. But I can prove all the Antient and Modern Reformers (R. B. not excepted) oppose him. The whole World wandred after the Beast; The Dragon gave his Power to the Beast, see Rev. 12. 13. 17. prove sufficiently what Powers were of God, and what not. And pray, who ordained our Powers here? Why, W. Penn. And who ordained him Supream Ruler and Governour? Charles the second. [Page 3] And who ordained him, the whole Course of his Life and Actions speak louder than Words. But by G. F's Rule, We as well as other Earthly Powers are Apostates, false Church and Mother of Harlots.
Thus by our own Rules I have Answered what Rulers ordained are, that Rule for Casar and themselves more than for God. I Charge no Body.
The next verse, Rom. 13. 2. He that Resisteth the Pomers receiveth Damnation. I have received no Damnation for Resisting the Ordinance; no, though I am a Low Church-man, I am for Passive Obedience; and where for Conscience I cannot Assist, I'll not Resist, but suffer my Pewter Dishes to be taken from me, and not so much as murmer at it, as I did.
3dly, Rulers are not a Terror to good, but Evil Works; He that resisteth such Rulers deserves to be whipt; and this answers and agrees with G F's printed sheet sent up and down the Country here to make us pay our Taxes; for Caesars Weapons are for Punishment of Evil doers, &c. for which he is to have his Tribute. &c. I wonder how this made for the Cause in hand, to pay Tribute for a vigorous War against Canada.
But hear Samuell Claridge in the same Paper, We don't think it [...] us to enquire what the Queen does with the Taxes we pay her.
All this is granted. But take a parrellel case, Cor. 1. 10▪ If any, [...] bid you to a Feast, and ye are disposed to go, whatsoever is set before you, eat, ask no Question for Conscience sake; But if any say, this is offered in sacrifice to Idols, eat not, Chap. 8. v 7. Howbeit there is not in every man that Knowledge, for some with Conscience of the Idol to this hour, eat it as a thing offered unto an Idol; and their conscience being weak is defiled. Hence I observe, We ought not to ask Caesar what he doth with his Dues or Tribute, but pay it freely. But if he tells me it is for no other use but War and Destruction. I'll beg his Pardon, and say, My Master Forbids it. But some have now, as then, who with Conscience defiled, eat it as a thing Offered to Idols. T. S. for one, before five or six, said If the Officer demand a Tax of me, and tell me, 'tis to maintain War, I'll pay it▪ And another Preacher C. B. If a Ship of War comes here for [Page 4] Supplys to fight, I'll assist to my Power. All which exceeds the Text, and every Article of our Fundamental Doctrine and Practice, and which is so obvious, that every body knows it. Nay, to Corroborate the Case, at a Meeting at Byberry, he the said Tho, Story thus, Friends in England pay their Taxes to kill Friends in Holland, and they in Holland to kill Friends in England. At another time, in my bearing, Friend [...] England and Holland pay their Money to maintain War. At another Meeting He said, Friends paid their Taxes, and Tyrants must be obey'd, but not in their Tyranny. But these Dilemma's are plain [...] Deliriums, Cant and Jargon, and the whole a Lump of Sophistry, Vers. 4. For he's the Minister of God to thee for good. But if I do no Evil, I need not be afraid. V 5 Ye must needs be subject not only for Wrath, but for Conscience sake. How for Conscience? not against Conscience, as being implicitly enthrawled to Caesar, instead of God. By all which it plainly appears, All the Noise▪ we have made for Tribute to Caesar is only to his Civil Capacity, in the Apostles sence, and the sence of the Old Quakers too.
Render therefore to all their Dues. This Litterally understood would make sad work; for had the Apostle Paul obeyed all his Commands, he had saved his head▪ It was an Objection wisely answered by John Milton, viz. Religion to God and Loyalty to Caesar cannot be parted, for it is Contrary to the plain Teaching of Christ; no man can serve two Masters. Our Penn as wisely says, ‘Our Civil Obedience is only due to Caesar, not to confound the Things of God with Caesars; for no man can be true to him, that's false to his own Conscience, nor can he extort from it a Tribute to carry on any War, much less Offensive, nor ought true Christians to Pay it.’
But e'er I go further, let me tell the Reader the cause of this great Dispute about Tribute to Caesar, Thus Our Powers here ordained an order, without any Ordination but their own (for the Queen never thought on't or expected it from Quakers) for Two Thousand Pound for Military uses (though 'tis denyed) but if I prove it not to all but Bigots, I loose the Cause, but if I do (I have heard many say) they are great Hypocrites.
Just upon news of the Expedition to Canada, our Powers [Page 5] Convened, the Governour was Ordered to send two Hundred Men [not a word of Money] for this Expedition. Our Powers to shew their Loyalty to Casar, very Frankly orders two Thousand Pounds to be Levyed in Form, and the Severest that ever was known here or else-where ('tis said) And when the Army was on their way, Samuell Hariot told me, his Sloop had been prest and another Master sent with her if he had not gone himself with Bread and Flower, Freighted by the Treasurer S. C. and ordered by our Governour to go first to the Governour of NewYork, and thence to the Governour of New-England at Boston, to whom this Cargo was delivered. How or to what Uses this Cargo was Imployed is not my Business, but some that knew the thing, and can tell, and would if it did not interfer with the Honour of our Religion; however, it is said the Army was little the better for it.
The meaning of this Politick Fetch (you must know) was kept under the Thumb in the House; but a Member, a man in Boots told 'em, They had better be plain and above board with the Country.
But why so private, when the Jersians at the same time (a Friend the Speaker) raised a larger Fond, directly and in express words for the Expedition against Canada; and all the Country (some few excepted) pay'd it, and no body to call them to account, for such unaccustomed Practice among the Quakers; and yet, at the same Time, the same People, to a Nicity, scruple, and will not pay Caesars Militia, nor the Poor Parson, a civil Minister, that has had Acts of Parliament for Five Hundred Years, to pay him Tythe; This we can't do for Conscience, tho' the Powers ordained, do order it. How do we Obey the Power then, (tho' Defensive, as this was an offensive War.
But Secondly, To prove this Two Thousand Pounds was for War only too, tho' affirm'd to the contrary, It was to the Queen, and to her disposing ONLY; if so, was it not Presumption to Rob her of her Prerogative, and give her Money, Ten Pound per Month to all the Run-away Servants, that went to serve the Queen in this War? Was not this paying to maintain War? I need say no more, all the Country believe [Page 6] it, And Thomas Story, the Oracle to the Powers, advised to it, with, G. O. and I. L. Who need then be ashamed to own it? But this was Nuts for Prelate, and Presbyter, Now, says one, the Quakers can Pray, and Pay, and fight, and Obey, who before rail'd at 'em for doing neither. The other to me said, Now ye are gone, T. S. and G. O. have given up the Cause. By all which, I observe (as well as all thinking men) That the Pulpit has always been the Magazeen of Firebrands, that us'd to set the world in Flames, and so it does still▪ (with grief and shame it's spoke,) in our Communion, as well as in others; And all this happens, because the Pulpit Sets up too near the Chair of State
We must have Ministers of the Gospel to be the Powers, Governours, Judges, Justices, States-men, and every thing that belongs to the Powers, Viz. the Civil, Military, Classick, and Provincial, (G. Fox notwithstanding to the Contrary).
It's no Improper Question, if again I ask, Who ordain'd these Powers? for from Christ to Constantine, they were never heard of. If they had properly belong'd to Christ's Kingdom, we should have had order, upon order, and a continued Succession (no doubt) of the same form of Government; But alas! it's absurd, ay, and prepostrous too, to plead for such a Government, where Christ's Kingdom is not, nor never was nor will be, viz. in the States Polites. Another Question follows, What do we there then? We, We, I mean, that above all People pretend to be most Christ-like, (Chew upon this a while, and try how it will digest in your Stomach) I have told ye often, and now again, that Christs Kingdom is his Church ONLY; and if it be true, (and I know of none that dares to deny it) How comes it to pass that ye Weave the Church and the State into one Garment or Piece? Tho' they were one Corporation under the Law, Christ made them two distinct Functions, unless you'll have Gospel to be Law, and Law Gospel. I have often told our Church Doctors, They have no more to do in Caesars Court, than in his Camp; the last they decline in Conceit. But don't the Court maintain the Camp? Don't the Camp defend the Court? Then where's the difference? We deny the Camp in words, but in works [Page 7] we do maintain it, Witness the Bread and Flower we sent them by Samuell Harriot at the very juncture, when they were going to Canada. Tush! 'tis meer Cant to deny it. But from whence do all these Blunders proceed, but from Ambition, Ignorance, Carelesness and a Superstitions Veneration to the Clergy. But more of this by and by.
It seems to me as if our Moses has left us, and gone up into the Mount, and committed us to the care of Aaron, who forgetting, or neglecting his duty, has made a Golden Calf, and set us all a dancing about it, and Sacrificing our Reason and Senses to it; the Name of which Calf is Custom, Humane Tradition, Ordinance, &c. These are the Gods we serve, or the Tyrants we obey. But Moses comes down by and by, and he'll make Dust of the Idol, and teach ye better manners, or I am mistaken. Excuse this small Digression.
I hope I have sufficiently Proved the above Fond and Tax was raised and levyed on the Country for no other end, but to maintain an offensive War.
The next point is to prove, How Inconsistent it is with our own Fundamental Principles, as well as the Doctrine of Christ, and all the Primitive Christians.
It would swell my little Book too big, to Incert all our Friends opinions on the Subject; I'll therefore only incert Robert Barely's Apology pag. 406. If the Magistrate be truly a Christian, or desires so to be, he ought himself in the First place, to obey the Command of his Master, saying, Love your Enemies, &c. and then he could not Command us to kill them; but if he be not a true Christian, than ought we to obey our Lord and King, Christ Jesus, to whom he ought also to obey; For in the Kingdom of Christ, all ought to Submit to his Laws, &c. If any say he pay'd Tribute to Caesar, so do we; What then? This is but a man of Straw, and proves not the Case.
Again we have suffered much in our Country, because we neither could our Selves bear Arms, nor send others in our place, nor give our Money for the Buying of Drums, Standards or other Military Attire, &c. Let it be Remembered, that when the Emperour would have imployed the Christian Soldiers to fight against their Brethren, they refused; see Sle [...]den, pag. [Page 8] 487. lest we destroy by our Works what we Establish in Words. I need say no more, all the World that know us, know, that this is our very professed Principle; and the whole Doctrine of Christ is Love, Faith and Good Works. Upon what Topick Tho. Story builds his Anti-Christian, as well as Anti-Quaker Sophisms, I know not. If his Doctrine be Orthodox, this must needs be Hetrodox; and if so, I am gone and have lost the Prize. But I fear him not, let him defend in Print, what he has said in the Pulpit, if he can, or dare. But that this is an AntiChristian Principle, either to indulge Fraudulent Stratagems of War, as R. E. says, Christians dare not do, which is a deceitful Insinuation to make People believe, we don't pay to maintain War, nor make Laws for that Purpose, when at Bottom it is so, and the Consequence proves it. A sharp Reprimand for which, I'll give you from the poor Indians of [...] in New-England▪ Thomas Pots, one of our Preachers being on the spot, at the same Juncture of that Expedition, was told by Friends there, that the Inhabitants of that Island, the English, &c. ordered these Indians to appear in Council, to give their Result what they intended to do in this Affair; (take their Answer and Record it with our Ancient Brethren, that first learn'd us to depend wholly on our God) These Indians met, told the Council as follows, If Canada Indians and French are permitted to come down upon us, we will go [...] and meet them, and Capitulate with them, and see if we can perswade them not to hurt us, for, and because, we are an Innocent People, and ne'er Intended to hurt them &c. But whether they will hear or forbear, we know not, but will trust in our God; for he is able to Deliver us. (Observe, these Indians are Christian Proselytes)
Another Indian in Long-Island, told the People there, Their God was Angry with them, because of a great Dearth, that their Cattle dyed so fast that a Cow was offered for Six Shillings; and the reason of this, said he, is because ye are continuing to kill an Innocent people, that never did you any hurt. I wonder who hurt us? unless God Almighty, who at the same time killed Seven or Eight in one Day, when we were continuing this under hand Mischief, against a people who never did, nor never (I believe) could or would hurt us, had we kept our hands clear [Page 9] of their Blood. But,—God make us to see this weak side and Repent.
Now I'll compare Thomas Story, with Robert Bardy, an old Soldier of Divine Mettle, whom none dare deny for a true Quaker and Christian, whose Memory lives, and will forever. If inconsistency, in Fundamental Truths makes false Doctrine, as two Contradictions can't be either true or false, I'll leave it to the Verdict of the Learned, which of these is the best Champion, or the greatest Man for Truth;
R. B. ‘If a Magistrate be a true Christian, or desires so to be, he ought in the First place, to obey his Lord and Master, King Jesus; But if not, we ought not to obey him, but our Lord, &c.’ But T. Story says, Caesar must be obey'd, tho' a Tyrant.
Reader, Judge of this Harmony betwixt R. B. and T. S. A Tyrant obey'd, says Luther, Calvin, Bucer, Peter Martyr, Zwinglins, &c No, spit on their heads, &c. Nay, says my Author, it can be proved, that fifty Kings and Emperors have been deposed for their evil Government. Then not obey'd. Ezek. 14: 9. Thus faith the Lord, Let it suffice you Princes of Israel, Remove Violence and Spoil, and Execute Judgment and Justice; Take away your Exactions from my People, faith the Lord. R. B. We neither can our selves bear arms, nor may others.
[...] Story, We ought to pay our Tribute to Caesar, tho' he demand it for [...] bearing of Arms, and killing our Friends, and we know it. Christ and [...]. B. Do violence to none, Love Enemies, Cloath and Feed 'em. Tho. Story bids to pay, do violence, send Bread and Flower to feed such that are going on purpose to kill (our Friends too for ought we know.)
Pray unty this Gordian Knot, this Riddle and Paradox. If War, or the Favourites of it, be altogether contrary to the Law and Spirit of Christ, the maintaining of War by paying to it, is altogether contrary to the Law and Spirit of Christ; and if we contrary to his Law, do these things, then we break his Commands; and if breaking his Commands, or exhorting so to do be false Doctrine; (for this T. Story did) Ergo for the whole. And if this be not found Argument, I'll lay down the Cudgels.
[Page 10] These Truths I have been Preaching, (if Writing be Preaching, as I think it is) this three years, to our Elders within Doors; and for my love and good will, they have turn'd me out, and for no other cause, let 'em prove it if they can. And seeing I have had so ill Treatment, and a deaf Ear to all the Epistles and Remonstrances I have given them, I now appeal to all Sober Christians without Doors, Whether I have deserved to be abused as you'll see by and by.
According to the Apostles rule, and the Quakers too, 1 Cor. 14▪ Let two or three Speak, and the rest Judge. But for this Presumption of mine, of Judging, am I call'd in Question, and Judged, in a more Arbitrary manner than Ever I heard of any Malefactor, either in Church or State. What! Judge my Testimony, Arraign my Doctrine, put me to prove what I have preached! Insolent fellow! I am not bound to Answer thee! What comest thou [...] for [...] thy Rattles? Here's the Foundation of this Dispute, occasion'd by Thomas Story, and his language to me, who is so Conceited of his Doctrinal Notions, and so dogmatical that we ought to believe it, if it comes from his mouth; And such is the Superstitious Veneration to this poor man, that rather than call him, or suffer him to be call'd to account for his Doctrine, patiently take (like Asses) all that's lay'd on their Backs.
But W. Penn against the Clergy (not our Clergy) says, ‘The Consequence of not doing it, has been the Introduction of much false Doctrine, Superstition and Formality, which gives just occasion for Schism.’ We blame other Professions for their too much Relyance on their Teachers and Church Ordinances, Discipline (Church Discipline) Yes, said Thomas Story, The Church is the Ground and Pillar of Truth; so says Papist and Prelate too; so says T. S. ay! and so say I. But I ask T. S. too, What Church this was? Whether Militant or Triumphant? but no Answer to this, only, If the Church believe his Doctrine, I had no Business to call him in Question. No, yes but I will, and do call him, and Church too, to Answer for this Anti-Church Doctrine; And if they Defend either one or t'other, I'll oppose (to my power) both. But it is too clear, Ignorance and Carelesness is the very cause of Implicit Faith and blind Obedience. And [Page 11] thus it comes to pass, that after a people have had a good degree of Knowledge of Divine Truths, yet it may and often does Vanish away either through Idleness and Carelesness, attended with Formality and Supperstitious Ceremony. What a natural propensity People have to Change! though Truth cannot Change. This saying we all have at our Fingers ends. Nevertheless, when the Preachers change in their Doctrine, we ought not to perswade our selves, that we are incapable of Judging in Matters of Religion. No! we ought to be scrutinous, and cannot sufficiently over-hawl whatever we hear preached. But read W Penn's Address to Protestants, it will sufficiently excuse me for Examining T. S. with his false Notions. But false or true, here's the Misery, no such thing in our Church as Debateing any point of Doctrine, in a Monthly or Weekly Meeting, though preached in the greatest General Meeting of all America. Nay, so far from Debating, that he is counted Rude and Absurd, that dares contradict the Doctor; No! have a care, if he does, by our new Rule of Discipline, we'll turn him out. But more of this anon.
Now something by it self of Civil Government.
I Have Observed before, That Civil Government belongs not properly to the Church of Christ, nor was it ever Introduced here, till Constantine, the fast Friend to Pontifix Maximus, Episcopus Episcoporum, viz. The Pope and the Prelate, where the effect has lodged ever since, not to the honour of Christ, nor his Spouse, the Bride, the Lambs wife; The Woful Consequence of this Hodge-Podge Mess of Medly, and Jumbling of Church and State together again, that had been so long parted by Christ himself, brought more Trouble into the Church, and was more occasion of the Suffering of the Church, than all the Sufferings she ever met with before, as any one a little acquainted with Reading, may and will easily understand. But to us, that have been as great Sufferers under this Civil Ecclesiastical Power, as any in this last Age, (burning excepted,) for us, I say, in this Province, to assume to our selves the State Politick Power, is the point I mean to debate with [Page 12] our Church Members in Publick, after many years private Conferences with them, and their weak Opposition, dropt with these words, or the same in effect, We wish it were come to that, as there was no need of us in the State, &c. But I'll go on, and shew what Harmony there is betwixt Church and State.
If we do but take our measures by the holy Scripture of the New Testament, and not fly to Apostolical Example, we shall Resolve the Case at once.
In the beginning, when men grew Numerous they contracted themselves into Societies, for preservation of Concord and good Discipline, and began to think on foundations to set their Structure upon, and found by Experience, that no Natural or Artificial Building, nor Civil nor Ecclesiastick Society of Men, could be upheld without a Bottom on which they were first founded; first, The Civil Society united, that they might live safely, and enjoy their Libertys without Opposition, and they united into Churches▪ to live Religiously, according to Christ's Doctrine, and the Example of the Apostles. Now Civil Societies have their Laws proper and peculiar to themselves; and the Churches have their Rules of Discipline peculiar to themselves, and far different from each other. But the cause of so many Wars in Christendom, has been because the Civil Magistrate and the Church confound their Jurisdictions under the Law. These Societies were (as 'twere) one Corporation, Individual; for the Priests and Levites had their Ministerial Office in Civil Causes; but Christ has made them now two distinct Provinces. I wou'd fain know, how we come to unite them together again? Or what Rule or Foundation our Gospel Ministers have to build a House on such a Bottom, that has neither Christ nor his Apostles for Example? Then if neither Precept nor President be from, of, or by them, Certainly it must be against them; and if against them it must needs be Anti-christian, and Anti-Apostolical. That Christ never abetted such a Discipline to his disciples, is plain from his Doctrine to them, of Lording over one another (We want him here, to Check our Lords and Masters, that Lord it over their Brethren with the utmost Severity, [Page 13] and without Compassion make him pay, or take from him more than the utmost penny, which too, is not really due by Gospel Right; Ay! and deliver'd over to Councils to be Scourg'd, &c. Viz. Fined and Imprisoned, his goods violently taken from him, who for Conscience sake dare not obey these Lords, which are our Brethren in the Church, and good friends there, But out of the Church, Tyrants. How should it be otherwise, the State cannot be upheld without Force and Violence; But how this becomes the Spirit and Life of our Peaceable Saviour, may soon be answer'd. If he had been minded to uphold his Kingdom by this Rule, we now take, Caesar nor Pilate cou'd never have stood before him. But it is as clear as the Sun, neither he, nor any that belong'd to him, had any business in the State, nor none of the Primitive Christians, till Constantine, who brought into the Church more Poysonous Doctrine, than ever will be purged out, until the General Reformation, and the Restitution of christs Kingdom. Hence it appears, (as himself said) My Kingdom is not of this world.
I believe all this will be readily granted by our Wise Men, who will perhaps tell me, I may spare my Labour &c. Granted. I answer, If he that knew not his Masters mind was beat, what must be done to them that knew it, and did it not?
That this was our Faith Sixty Years ago, I remember, ay, and believe, had been our practice now at this time, had not a Long headed States Polititian decoy'd us into the Foyle, as Ducks are. But is it not a pity, that we that began in the Spirit, should end thus in the Flesh! But what business a Gospel Minister has out of the Church I would fain know▪ Look to thy self, and the Flock over which the Holy Ghost has made thee Over seen: Hast thou any thing to do with them that are without, Viz. out of the Church is not this Apostolick Doctrine? And I believe, he'd find business enough there too, if he'd mind it. Come I'de have us take one Pattern from Rome for once, and try the Experiment.
‘The Roman Censor, tho' a Civil Function, had no Jurisdiction, nor Courts of Plea, or Indictment, nor any punitive Force annext. It stood more with the Majesty of that [Page 14] Office, to have no other Constable, Serjeants or Boms about 'em, than that of Terrour and Shame.’
‘Then (pray observe) if the Courts of Judicature, to a Politick Censorship, seem too Contentious, much more may it to the Discipline of the Church, and her Members, to be quite divested of all Jurisdiction whatever? for so much the less Contention, so much more Christian. And could this Roman Office of a Censor, without his Jurisdicial Sword, strike such a Terrour and Awe on the great Spirits of Rome, as with one dash of Igno [...], to make the Guilty Tremble? Much more may the true Christian Minister, Guard himself with more piercing Beams of Dread and Majesty, to Conquer the Enemies of the true Church, without the Keys of State to help; for when the Church Members, without Carnal Weapons (indeed they ought to have none) are able to do so great a work upon the unforced Obedience of Men, it argues a Divinity about them, well becoming their holy Function. Thus far Milton.’
I wish our Divines had this faculty of the Roman Censor, there would be no need of all the Constables in the County to Guard them with Clubs and Staves, to knock down all that do not Obey Order.
But I Guess what Answer I shall have here, Why we observe the same Rule in our Church?
Reply; But this was a Civil Capacity, nor is the same Rule neither observ'd in our Church, for it has not the same Efficacy nor Power; for the Offender, without any shame at all, or Regret, will make an Hypocritical Confession, Sign a Paper, &c. and hold his old course still (under the Rose) and no shew of Reformation,
But to Politicks again, This has been Objected, The Burthen of the State has providentially fallen on our Shoulders in this Uncultivated Land, where Rules of Discipline have been wanting; and why may we not assist in the Civil Power? Seeing good men are fittest for Government? and the act seems to become them too very well; They Incourage Virtue, and punish Vice. Well! of a Civil Plea, this is the best that can be offer'd. Again, The Saints shall Judge the Earth Good still; besides, here's Acts of Justice, Mercy and
[Page 15] To all which I answer, If Saints be Judges, they must use none but Saints Weapons; The Weapons of our Warfare are not Carnal, &c. says Paul. But then I Query, Are none good or fit to Rule, but such of our Communion? Yes! But though Such; This interfers not with the Discipline of the true Church; If the Duty of Office, can be perform'd by Love, Perswasion, Argument, or by the Authority of that Power, Christ gives his Church, and that is no Jurisdictive Power, I'm sure; as appears by the Power he us'd himself, to any of his Churches (tho' some take more, as I'll prove e'er I have done) When the two Brothers Quarrel'd about their Estate, and applyed to him, Who made me a Judge or a Divider, (said he)▪ Again, The Woman taken in the Act of Adultery, Go away, do so no more. I could paraphrase on these two Examples, but Wise Men know the meaning without it, and it plainly appears he used no Coertion or Punitive Force; and he forbad it to all his Followers. Judge then! can you serve two Masters? In short, the Government of Christ, is O economecal in his Church ONLY, and is altogether Love and Peace, and has no business with any of the Affairs of State, any further than to Admonish to Justice, &c. But, is it not Strange to see a States Minister, a Justice of Peace, and a Gospel Minister in one Skin; indeed, he may have two Cloaks, his Divinity Cloak, and his Humanity Cloak, but then he must lay by one, when he wears t'other. Its not common to wear two great Cloaks at once; But to be very Exact, he should have three at least, one for the Pulpit, t'other for the Upper House, and the third for the Honourable Bench; and this Cloak too, must be lined with Stuff call'd Patience, to bear with all the Billings-gate Rhetorick, with the Brawls and Hocus Pocus Fiteagues of the Noisy Bar; And what a fine Shew the Pulpit Divine makes amidst the throng of K [...]s and F [...]s, judge ye.
I look upon this Piece of Politicks in our Church, (I meddle with no other) to be an Innovation, and as great an Abuse to our Profession, as any that ever yet was Introduced into the Church, from the Apostles to Constantines Time. And then the Woeful presage was threatned from Heaven, This Day is Poyson entred the Church; I fear our Church too, is Poysoned by the Pill. Why not? the [Page 16] quality is the same, it must needs then be so, for it is Compounded of the same Drugs, which makes me, in consideration of our Primitive Innocency, with Wonder as well as Grief, Sing,
At another time thinking of the Feats and Defeats of War, my Muse Jingled thus,
Some Folk don't love Musick, therefore I'll make an end, and call another Cause.
Some Customs, Rules of Discipline and Ceremonies in the Church of Philadelphia, that are neither Lawful, Moral, Ecclesiastical nor Civil.
AS there is no Society or Corporation, whether Ecclesiastick or Civil, that want their Rules of Discipline, for the sake of Concord, so these Rules must be founded on Reason and Conscience, or else the Superstructure will totter and fall.
What Foundation the following Rules have, let any Church Member demonstrate, if he can.
If we are sure we are in the Right, and don't condemn our own weak Teaching and Ceremonies, What can be more fair, than when a man of Conscience, and (for ought we know as good as theirs that taught us) what we do know, should not by writing, tell the Church his Opinion, what his Reasons, and wherefore, What is now taught by the Teacher cannot be [Page 19] found? What! Must we pretend to be Champions of Truth, and must not suffer her to appear on the Stage, nor be heard what she has to say for her self, fearing she should fly up in the faces of such, that would tread her down. To prevent which, all Complaints or Addresses, of what kind soever, must be First Survey'd by two, three or four Lisencers or Surrogates, before it will be Admitted a hearing; And these men I have known to be byass'd, if not Prejudic'd; They take the Paper to a Corner of the House, and read two or three Periods, Twenty or Thirty Lines, and having a profound Reach, and deep Sense of the Essential part, only by guess, they return to the Table and Report, This Paper contains Matter of Charge, not fit to be read. Let any man of Sense but weigh the Objection; It's matter of Charge: This is enough to damn all Complaints; If it be matter of Charge, tho' for ne'er so great an Injury done, or for the most Blasphemous Doctrine that can be taught, and the Wisdom of that Church, who take this for Sufficient Reason why the Remonstrance or Message, (tho' a Revelation from God) It must not be heard, without Lisence of the Confidents, in whose Sense they can repose their Trust, and act accordingly. Now if this be not Implicit Faith and a blind Submission, Which is my Right hand? The Meeting agree from a firm Belief and Reliance on the Abilitys of the Surrogates, take their words for't (being competent Judges of Faith, Religion, Doctrine, and Conscience too) think it time ill Spent to hear the Case, tho' of the greatest moment for this Life; and next, it must not have a hearing there, without the Manual Stamp of IMPRIMATUR.
Strange Discipline, not unlike SPAIN or ITALY; for they say, See if this Paper be fit to be read or printed, for which I see no Reason, unless to keep us Ignorant, like the poor LAY-PAPISTS of LORETTO; for it can be proved to be a Popish Institution, imitated by the Prelates. And, what! must we take it from them? Well! but whether they must be read or not, they are commanded to be brought to the Meeting, to do with them as they think fit; not to be read, but destroy'd and for refusing, to Dis-member. Here's the rare Discipline Rome all over; Nay the Inquisition is not above it; And by [Page 20] this Rule I am measur'd; But I see nothing ruins the Rule of true Discipline so much as Prejudice, Partiality and Pride, mixt with Ignorance, the Mother of False Devotion. And while these Rule in any Church or State, no Wall of Brass can secure the Innocent from being a Prey to Vultures, Lyons, &c. The Plea of Not Guilty, goes for Nothing, in vain to contend, but be gone, and not suffer'd to hear my own Doom. A Criminal has more Justice in any Court of Judicature. No! I must neither Plead, nor my Papers for me, but are, and were Judged both, (as I can prove) before we come to the Bar. Well! but the Authority of the Meeting so Commands my Property and Faith; Is not this a Shameful Upstart, NewFangled, Tyrannick Ceremony? and to Dissect me for not submitting! Oh, unmerciful Doctors!
The whole Colledge, (Pilate and Herod, good friends, too) all agree (tho' faintly) but never once tryed, whether the Member were found or not, but for fear it should Fester, cut it off, and many (I doubt not) believe I am as sound in the Faith as any Member in the body; Beware of Hypocrisy, I am sure I am in the Right, and sound too, and am not afraid to Vindicate my Axiom in flaming Zeal, against all that oppose me, for the honour of Dear Mother that denys me for it, tho' I have been her Dutiful Son above these Forty Years (in all her lawful Commands, and never was justly Chargeable with Immorality, more than others; [...] better loved) But if she sets up an Arbitrary, Tyrannick Government, and commands my Forty years Experience of my Knowledge of the Religion, of my Judgment, my Hope, and Conscience too (which is as Valuable to me as hers) and say, I must bring them to her Foot-stool to do as she sees sit. But here I beg her Pardon, and tell her, her Rule is mine to my self, and I am as proper a Judge of her Actions, as she is of mine, while I keep to the Fountain Rule (as she professes) viz. The Spirit of God. But,
[Page 21] But more of this in another Sheet, not proper to be exposed at present, nor never shall, if there be any hopes of a Reformation.
But why she shou'd deny me for denying or opposing Anti-christian Doctrine is the Paradox. She told me in my Youth, she'd not allow of fighting nor paying for 't, she tells me now, by her Son T. Story, Friends, or her Sons, pay for fighting and killing one another. And if this be not Anti-Christian, what is? And if I had not opposed this Doctor and Doctrine, she would not have opposed me. I wish she'd hear these her Sons Remonstrance; she is my Mother still, I never had any other, nor will, tho' I'm deny'd Son-ship; not that I beg to be taken into her Bosom again; No, I'll not come there till she gives better Milk (this is Bloody) in order to it, I advise to a gentle purge (a strong one will not hurt) for she wants it; it will make her Limbs to thrive, and beget a wholesome Constitution; And then I'll down on my Knees to come in Favour again; till then I'll live as I can; I'm big enough to be weaned, and I can eat strong meat.
Well! I am Resolved to run the Venture of another Praemunire. She has another weak side, and I'll tell it to her face; For I have more cause than any of my Brothers for so doing, Thus Here's an Old Doctor, a Father in Israel, seeks to Supplant me of my Birth-right privately, but by chance I hear of it; I tell Mother; she bid me be quiet and still, and she'll deal with him; my hands are tyed by Mother, mean while he beats me, gets Judgment at Law (contrary to her Discipline) against my Estate in New-Jersey, worth 20 Pound per Annum, and another Trick as bad as this, she gives away a Lot of mine in Town worth One Hundred Pounds. I Complain; But this too must be Submitted to her Surrogates, and Bonds to hold me fast. They know that no Law, Usage nor Custom can Deprive me of it, and tell me so, nevertheless I am Trick't out of it, by what Rule or Authority I never knew yet. But the Church has good Unity with the Award, as also in another Case of the same nature, and never heard a Word Debated. Oh! this powerful KEY is enough to Ruin Kingdoms as well as private Families! but I Complain of this Usage (as loosers will cry) I'de fain appeal to a Superiour Court, from this Award. No! No Appeal. This I call the greatest Monster in the World. Work or Starve. But who can like this Rule, when Old Age, Weakness and Want comes? If this be not a Wicked Rule, I know not what is. [Page 22] Now, I'll Appeal to any, but Wise Men, if I am not an Obedient, Patient Son, to loose Three Hundred Pounds, rather than displease Mother? I am sure she ought in Conscience to Redress this Injury, and Regulate the Rule too, least others be Ruined by it, as well as I. This is a dear Rule to me, and the like not heard of in any Protestant Church in the World. No Tyrant could do worse (unless to my Life) and what's my Life, if what should Support it, be taken from me? Better kill me at once. But here's another Tryal for me; after my Vineyard is gone, she takes away my Vail, and beats me too. Was ever poor Ladd so Buffeted! Yet notwithstanding this and more, if it could be, I heartily pray for all her Legitimate Sons and Daughters, as for my own. And if a Thousand deny me on the [...] of this Account, I shall still hold the same Faith my Mother first taught me, or that God first gave me and Mother.
One Article more (and a great one) against Mother, Which amongst all her Rules of Discipline [tho' Scripture afford plenty] she has not one Rule to Regulate two Capital Sins [next to Murder] and almost Epidemical Sins, viz. Covetousness and Extortion. It was the business of the Primitive Church to purge out those Evils from among them, not any Member that for good Conscience sake testified against Innovation and Corrupt Doctrine, for the First, worse than Heresie or Idolatry, the Last, worse than the first, Swearing, Drunkenness or Adultry is Witchcraft, yet no Rule for this unruly Fellow, Except a Declaiming in the Pulpit. And what avails that, when Practice makes a Virtue of both? Who thinks it a Sin to advance his Monopoly, or an evil to take Advantage of Necessity or Ignorance, to buy as Cheap and sell as Dear as possible, Forestalling Ingrosing, Hoarding up till the next Ship be cast away or retarded? and tho' plenty in hand, enough to serve all the Province, yet this happy Hit makes the Market rise. And who is the first? I that have most, it may be, a Gospel Minister. Why not? Who will not make Hay while the Sun shines? If he shine no more, what shall we do, give away the opportunity? No. Salt, &c. rises, it Costs Two, I must live, and I'll have Five or Six, or keep it, it will be dearer, and so with other goods. But do we by this convince the World, We hate Covetousness? No, we perswade 'em we love it, our Practice shews it. What avails then all Pulpit Provision, when we pay so dear for seasoning it with Salt? [Page 23] If Domestick Doctrine out-vied our Neighbours, this might fill the Church with Proselytes. But the best Rhetorick will not do half so well. I think then 'tis high time to find a Rule, and Square too, besides a Line, to help on this Emergent occasion, lest for want of such Rule of Discipline, untaught and practised, we loose the way to the Gare, or it be shut against us for want of timely care.
We Read of a man formerly, that laid House to House, &c. and [...] 'em, and bid his Soul be quiet, he'd enough; yet he was called Covetous. Pray, what Title or Epitaph shall I bestow on him that Adds, and Builds, and Buys, and Fills, and will not say it is enough yet, but a Perpetuum Mobile hawls and pulls with Arms and Skulls, and is not content yet? Was it not a pretty Sight to behold our Metropolitan See up to the A—se in Mud, Water and Ice, the last Winter, fishing for Bags for his Heirs (when he gets 'em) Besides his other Monopoly, gained by his Pulpie Rhetorick, with his Politick and Sophestick Turns? But tho' admired for his great Talent, the time will come he shall be Dumb, with all the whole Fraternity that belong to the Tribe of Avarice; And then, and not till then, shall Church Flourish. Our Ancient Gospel Ministers left their Nets, and never took them more, that we read of. But now, instead of leaving them, how many take 'em along with them to Catch. What? Men? No. What then? Bags. Of what sort? Any sort; Gold, Silver, Wheat, Barley, Oats, Bread, Flower, or any thing that comes to hand. All's Fish that comes to th' Net.
But what's the Matter, that this Thirty Years we've been fishing, and ha'nt caught one poor Indian? How should we? We never cast the net on that side the Ship where they are to be had. NewEngland and New-York has out done us, I understand they have laboured hard to bring them to the Faith of Christ, &c. What have we done? Except two poor honest Fishers, that have left their Nets and tryed once, and catcht none yet (I fear)—This is worth the most Serious thought of a Gospel Minister.
The Apostle PAUL valued himself for Preaching the Gospel where it was not heard of; but most of us go where they may be sure of a Belly full, and good Lodging, and to preach among such as have something to give, and know as much as themselves. [Page 24] And that's one Reason we get no more Proselytes but what are spurious.—I know what Answer I shall have for not preaching to Indians, We stay for a Motion. And as I can't disprove this, I cannot prove, (nor they neither, I doubt) they have the Divine Oracle for preaching to any other; if they had, some Fruit would be brought forth. But I'll forbear.
I am perswaded Thomas Story, our Apostle, could or would not have been Tongue-tied so many Weeks or Months, if Providence had not cast him on Sancta Domingo, (taken by the French coming from Jamaica) where the Name of a QUAKER was not heard of. I ask'd him if he Preach'd there? No, said he. But if he had had the Oracle for his Commission, which no doubt he pretended to, when he took the Churches Authority to preach else-where; then he would not have been Silent, besides, his Concern to Travail again on the same [...]. But the obstructions he met with, are obvious, too manny to insert here, and too Ridiculous or selfish. Here I Degress. But again, Discipline. Pray get a Rule for this Violent Passion, too common for many Merchants, when a Note is drawn upon 'em for such Goods, in lieu of Money▪ I want such Goods, says the person that has the Note. Why, that's Money, says the Merchant. What's Goods? Why, what I can best spare, or get most by; But thy Note must be paid at 25 per Cent. odds to Cash paid down. This I can prove true, and the ill scent of the Action stinks all over the Province; yet no notice in Philadelphia for this.
Lastly. Here be some unruly Fellows we want to have Ralied or Punished, but Partiality, Indulgence or Indifference lets them slip, viz. Sons of Bacchus, Sparks of Venus, Gamesters and Dancers, But there is hopes of 'em (say they) they keep to Meeting. This does a little while, till shame comes on the Church, for want of Discipline But were the Church cloathed with that Majesty which becomes her, her Authority would be seen, in Controuling the Private and Sly Manners of Men of all Degrees, and strike such a Reverence of her self, meerly by her Spiritual Sword, that it would cut down the most undaunted Delinquents. Publick, Open, Prophane Acts, are openly to be Rebuked. It's better to turn such out before they bring too much Shame. These are the Folks (our Members) Mother ought to Chastize. And one dash of Ignominy [Page 25] from her Royal Brow would make them Tremble; But alas! she presumes Authority to Censure where she has no Cause or Ground, Bottom or Foundation; and this will [...] her of all Authority at last; and the Daughters, &c. will langh, and Cry, Ha, Ha, when they hear what I am turned out of the Synagogue for, and such Sparks kept in as abovesaid.
All these Regulars, that have no Rule, and Canons that have no Law, nor Christian Custom, are Monsters, and ought to be Banished all Society, both in Church and State.
But, is not this a Rite that's quite Wrong? when Judgement is gone against me, I go to the Clerk for a Copy; No not without leave of the Meeting. Where has this Custom any President, in any Court of Judicature?
Hear two or three more weak Ceremonies, and than Judge of the whole Catalogue.—Here's a Couple wants to be Coupled, one a bare Formalist, and has no Religion but Theory, and Traditional; the other a Non-conformist, but has the Practick part of Solid Religion, and both believers. They, lay their Intents before the Meeting (only he dissents in some points of Faith) No! we can't allow of such Marriages; it interfers with our Discipline. They are baulkt, but cannot forego their Engagements, nor violate their Nuptial Vows, but they proceed according to Laws made by the Church Members. A Gospel Minister gives them a Bill to publish their Marriage; but when it's done, he must or ought to be present at the Solemnity; but this is against Discipline, for any Member to witness to a Lawful Marriage. No, if this be suffer'd, we shall Gallop over all bounds of Discipline, and the Act must be Censured and Condemned, if Unity be preserved. What must we do? loose a good Wife or Husband, or not Marry at all; rather than loose the Unity of the Meeting? Answer this point, and then I have done.
Now, I modestly offer, Whether it is not high time to Regulate these irregular, impracticable and unnatural Rules, lest we make our selves Ridiculous to all Christian Communion? For I do know, they have ruined many a Man and Woman irretrievably; and some both in Soul, Body and Estate, meerly because they have been forced asunder, after God and Nature had Cemented their hearts and minds. This of all the foolish Rules is the worst.
[Page 26] But this, with all the rest of the Irregulars, are Judged already [...] the Supream Court, where there is neither Prejudice, Injustice, Partiality nor Passion; Ergo, This, &c. must and will dwindle and Rot, by Degrees, and not long first, I believe.
I know a Man that loves good Discipline, as well as any body, that had a Son lately Married, both came to Meeting from their Cradle, but the Woman was bashful, and would not shew herself before the Meeting; they put their Bill up according to Law, and were decently Marryed, the Justice a Member of the Meeting, present, and a great many Relations, all of the meeting abovesaid▪ pray over-hawl this breach of Discipline? as much as that Gospel Minister of the highest Class, that was present at a Marriage of a known Fornicator, Marryed by a Justice, I never heard, that any one charged him for breach of Discipline, nor any other Justice of the Meeting, tho' present at such Marriage, but not one of the little Members must Escape, but must condemn the act, or turn out.—I shall not further Enlarge at present. But, That I doubt not but we shall learn better, do better and be better when we mend; But what will mend us God knows best; it may be a Rod; it us'd to do it in my time. I rather wish we might be good without it▪ But see little hopes of it.
Postscript.
I Thought to have added (as our Custom has been in England this Fifty and odd Years) a Catalogne of all the sufferers for Conscience sake in this Province, for not paying to uphold War. But at present, I'll instance two or three Monstrosities, and leave the Rest until another time.
H. Paxson of Bucks County, who served the Country in Assembly about Twenty Years, at Times, and had nothing for it, was by Virtue of a Warrant (as he told me) signed by Joseph Kirkbride, Gospel Minister, States Man and Justice, and delivered to the Constable (Tho. Stackhouse, Church Member Assistant) thus used, he came to demand this Tax, as abovesaid, in the Queens Name, [Page 27] Paxson told him, it could not be in her Name, she never demanded any; he answered, he must have it in some body's Name, shews his power, Paxson kindly treats him with best he had, and when he had fill'd his Wem, and drank plentifully of good Cyder, he Distrains the Plates he had eat on, and the Tankard he so freely toped out of, but the Wise beg'd the Tankard, and bid him take something in Lieu of it.
Ezra [...] of the same place, Preacher, was committed to the Sheriffs Custody by the Bench (I. K. present on the Bench) for Refusing on a Conscientious Principle to obey their unchristian Orders.
Nicolas Ireland of Chester County, for same cause of Conscience that could not Pillage and Riffle his Neighbours, on the same foot, as abovesaid, was committed to Goal, by a Warrant (Enquire if not from Justice Caleb P.) and there kept, till by Law, was forced to remove himself, and pay his Fine. I ask my Reader if we did not use to call this Persecution in England? [But this is more to be noted than all the rest] in any that I have spoke with, and many more that I have heard of, that at first dared not (for Religion sake) pay this Tax, yet some through Sinful Cowardlyness, others for sake of Peace (not of Conscience, but the favour of the Plotters of this Contrivance) and others, because the poor Constable must otherwise have [...] do [...] tho' Directly opposite to Conscience, comply and [...] it (But it may be those formal Peace-mongers may be disquieted one Day)
But since I Writ my Pamphlet, I Providentialy met with the Elaborate Works of Divine Dell, who has a place amongst, [...] not [...] our Prints, and highly Esteemed by good Men for his Excellent Pieces now extant, I am not a little pleased to see how Concordant we v [...]e in our Sentiments and Notions of Church-Government, as well as John Milton, a Man no less famous for good sence, and Contemporaries, besides the Sacred Text and all our antient Friends, and lastly and principally the Evidence and Authority of Gods Spirit, that bears me up against all that Oppose the publishing these Essential points of our holy Profession, &c. If I had no other Authority, nor any body in the World to stand by me, this only would, and will, I am sure, support me. And tho I am, by some that have seen my Work, disswaded to publish [Page 28] it, I shall not dispair of a Reformation, when it happens into the hands of any not prepossessed; nay, such wise and good Men too that have Viewed me with a narrow Eye, silently acknowledge the Truth of which I offer; Nevertheless these Pillars in the Church are and will be the Atlas's of the State. I don't care, I'll wash my hands, and leave 'em to the next Revolution, and then we shall see who is the blackest, they or me.
I little thought Custom would have got such footing in so little time as Thirty Years; by Custom I mean ill Custom; good Custom seldom holds long;
Makes me think of our No-Fool J. T. whose lines want [...] Characters, least our pur-blind Doctors should not ken 'em,
But what Peace a Wise Man can have in the truckling to known Errors, I wot not; Yes, the Unity of the Friends and Peace of the Church. But read DELL and he'll tell thee what is the true peace of the true Church, not to Cloak Innovations and Absurdities, false Doctrine and gross Error: This is my business to unmask, and I hope I have done it honestly. And this I wot well, That as Fools do see Wise Men stoop under pretence of Peace, No wonder then that the Empire of that Cruel Tyrant Custom, is so great, the greatest in all the World, I dare say. But this I'll tell you that are concerned, That if ye, like School-boys, will play Truant together (I mean out of the School of Christ) Ye shall be all Whipt together for Company. Think of me when I am gone; the time is near, that ye shall see (unless ye loose your Eyes) that the nearer ye get to the State, the further ye get from the true Church.
Ye know your Lord and Master tells ye, You cannot be Heirs to God and Mammon too. My advice therefore is, To choose while it is in your power, lest when ye would ye cannot; for its a clear [Page 29] Truth, ye can Rule but in one, properly. But the Mistery is to make ye believe it; for some men will not be guided by their knowledge, because of Pre-possession, but will Perswade themselves they see not that heretofore was as clear to them as the Sun. Wherefore I say, open your Eyes, and look at this Text, and lay by your Honourable Faculty of the Gown.
The House of God is his Church, and the Body of Christ is his Church; the Church is Subject to Christ. Now am I not Homogeneal with that Body to whom I am joyned? To be joyned to two bodies is a Monster. And if the house of God be his Church, can any Man joyn himself (Homologically speaking) to both Houses, viz. Church and State too? Lastly, If the Church be subject to Christ, Pray whose Subjects are ye? You'll answer, To Both. Well then, if this Plea will do, go on in the Name of George King of Great Britain; for his Servants ye are and good Subjects too.
I conclude with Devine Dell, in his Book, called, The way of true Peace and Unity in the true Church of Christ. His first Practical Rule, Thus, ‘The true Curch is to preserve it self Distinct from the World, and is neither to mingle it self with the World, nor suffer the World to mingle it self with it; for if the World and the Church be mingled together in one Society, the same Common Laws will no more agree to them who are of such contrary Natures, Principles and Ends, then Light and Darkness, Life and Death.’
His second Rule. ‘The Church being thus distinct from the World, it is to be content with its own power for its own Affairs.’ But that the Affairs of the State belong to the Church of Christ or any of the true Members, is the point in controversie. Let the Learned Answer this, and perhaps it may save me the Labour of penning another Thesis, to Prove that the People called Quakers have no more to do in the State, than the State has to do in their most Solemn Meetings.
By the State let the unlearned know, 'tis the Worlds Power, the Civil Magistrate that bears not the Sword in vain, not the Sword of the Spirit, for that belongs to the true Church, and no other.
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Suppose the Government alter, and we are put upon to raise Two Thousand Pound more in Direct terms for Defraying Military Expences only, must we deny or comply? Here will be the Tryal of our skill. If we refuse, the Plea is good against us; if we comply, we are gone then, sure enough, and no body will strive to help us
It is an Action never to be forgot, how our Sapienti-potent T. S. busied himself in flaming Zeal to Caesar, when he rode Post with his Parquet of Printed Papers, borrowed from G. F. and S. C. (which Papers was but a man of straw neither) perswading us to pay our Taxes to Caesar, as a Civil Minister, to punish Evil and favour Good, all which we knew to be our Duty before he was born. But he inverted the Term, from Civil to Military, and by his Sophistick turns, and false Logick (for he has a special faculty in Tropes and Figures, viz. in Elench and Dilemmas, that is) to make his Story and Arguments to hold both ways; and such persons as were utterly averse to pay for War Uses, he had such Power, that he over awed their Consciences, and instead of a Gospel Minister of Peace and Salvation, he's now a Son of Mars, and Minister of State; and by his Military Lecture Preaches little but War and Destruction. Oh! how unlike this is to our Primitive Hero's, that left their Swords in the Field, to make Shares and Coulters of 'em. But, behold! this Mysterious Juggle and Cheat! after he had with his Charms, amused the poor People, he told them, It was a nice point; but if they would come to him, he would un [...]iddle the Mystery; but though I addrest my self to him, in an humble manner, to know this Nice Point, as he call'd it, he ask't me, What I came to him for with my Rattles? Very unbecoming (I thought) of one that should give ☞ an account with Meekness and Fear, of his Faith. But in stead of this Account, I met with then, and since, before five or six of our Eldest Members) nothing but Insolent Taunt, Imperious, Proud, Disdainful Language and Behaviour, Yet the [Page 18] Church winks at it; and instead of Reproving him, and satisfying my tender Scruples, in behalf of [...] hundred more, I am brought to the Bar, to the Bilboes, and Arraigned for an Offender, and denyed, for no other cause (that I know or ever heard of) but for opposing T. Story with his high Church Doctrine. It is pretended, indeed, I did not give him Gospel order; but this is not true neither. But what Gospel order is there for publick Hetrodox Doctrine, Preach't before Thousands of Persons? It was no personal Damage or Trespass, for which that order was intended, as appears by the Text, and W. P. upon the famous Add ess to Protestants. But to wipe off all Scruples, and to shew how partial, or rather Maliciously, I was dealt with, I did first go privately to him, and secondly, by order of the Meeting with five or six, as above, yet from a propensed and designed Pique, or in plain true terms, Malice [...] (for I can prove I was Judged six Months before I appeared at the Bar) thinking if I were denyed, no Body would regard what I had to say in my own Defence. Here's Discipline by a Scheme! Nova Stilo.