A Collection of some writings of the most noted of the people called Quakers, in their times. Collected together, in order that such who profess that way may now compare their sentiments with those of their forefathers, as they term them, or such as were deemed worthy ancients, whose writings have been approved of by the society in general.

A Collection of some writings of the most noted of the people called Quakers, in their times. Collected together, in order that such who profess that way may now compare their sentiments with those of their forefathers, as they term them, or such as were deemed worthy ancients, whose writings have been approved of by the society in general.

Table of contents

Title page

INTRODUCTION BY WAY OF PREFACE.

A COLLECTION, &c.

From a FRIEND in a neighbouring Government.

To which are added several Passages out of our Ancestors Writings, concerning their Duty to Magistrates, in rendering to Caesar the Things that are Caesar's, &c.—Life of THOMAS STORY, Page 123.

The Second Passage, in Page 269 of same Book, is what passed between THOMAS STORY and a Judge, in a Court at New-England; which is as follows.

An Epistle out of George Fox's Select Epistles, Page 137.

From George Fox's Select Epistles, Page 363. To Friends in Nevis and the Carribee-Islands.

Likewise, one or two Paragraphs out of the Ancient Testimony of the People called Quakers, revi•ed. Printed at Philadelphia, in the Year, 1723.

An Observation that a wise Author (William Penn) made on the Frame of Government.

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The Authority and Government which Christ excluded out of his Church, &c. Matt xx. Verse 25 to the 29th.

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COLLECTION OF SOME WRITINGS Of the most noted of the People called QUAKERS, in their Times. Collected together, in order that such who profess that Way now may compare their Sentiments with those of their Forefathers, as they term them, or such as were deemed worthy Ancients, whose Writings have been approved of by the Society in general.

PHILADELPHIA, Printed for the COMPILER, 1767.

INTRODUCTION BY WAY OF PREFACE.

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HAVING lived for divers Years amongst Friends, and frequently read divers of their Epistles and other Writings, and seeing several of their Practices Correspond, caused me to think they were nea [...]ly the People they pros [...]ssed themselves to be; and thereupon having contracted a particular Acquaintance with their Forms and Customs, could not but he in Love with the Principle by them prosessed, when as it were of a sudden, there appeared something of a Usurpation, I believe I may call it, tho' I would Term it in the most moderate way I could, be it what it may; it appeared in so strange a Dress and Language, that it was immediately taken Notice of, and altho' several very well minded Persons kept their Places, yet it was near causing a Change in this so valuable a Government for its happy Privileges; at which Time there was a concern on my Mind to revive some of the following Collection; (but just at the same Time, as I make no doubt, there were divers concern'd for the welfare of the People, and the valuable Constitution, there appeared a small Tract intituled, The Christians Duty, to render unto Caesar the Things that are Caesar's) which appeared to have been so well penn'd, that I imagined it would be almost needless for any Thing more to have been said.

But as in most Cases, those who prosess a Scheme, especially if they be such as look upon themselves as of the foremost Rank, don't care to see or hear of any Thing, which they apprehend will diminish or lessen the Credit of their Proposals, wherefore divers of those that had undertaken the Schism, neglecting no Opportunity of cultivating their Schismatical Proposals, were very industrious in urging their own Opinions, and there it reason to believe, being Conscious, that whosoever read and considered the aforesaid Christian Duty, must be of Opinion, that to d [...]vi [...] therefrom, would look like joining with the Seeds of Sedition. I say from those Considerations, its likely those who had undertaken the Usurpation, might e [...]deavour to secret the aforesaid small Tracts that were published, as they appeared to be very much unkno [...]n for some Years in divers Places, scarcely any in many Parts of the Country who knew of any such Thing, and being repeatedly, urged to comply with the [...] modelled Injunctions; which being taken Notice of by some Well wishers of the common Wealth, they promoted the Re printing of the said Christians Duty to render unto Caesar the Things that are Caesar's, which now indeed [Page] is more Publick; yet nevertheless by their Vigilance, Industry, and boldly appointing, and as rejolutely pursuing their Scheme, divers weak People have been drawn into a Compliance in Part of their Notions; and others there are who are, as may be term'd, Lukewarm in those Cases, and rather than contend, will hold their Peace, whereby those that have undertaken thus to usurp the Authority of introducing new Mattters and Forms, have so far encouraged themselves, as in Effect to presume an Alteration in the civil Government Affairs.

Oh! I wish this may be well considered; its not my design to write my Sentiments on this Subject at this Time, but cannot help observing that it seems a most unhappy Time: Well, under the Consideration of those Things, and for the good Will and Esteem I have bad, and still retain for those People, and the many inestimable Priviledges we have enjoyed in this Province, owing chiefly to the happy Constitution and good Government thereof, I wish we may sufficiently Prize it.

Well, as divers Friends have wrote sufficiently clear, both in respect of Government, and in regard of Customs and Tribute, I have taken the pains to collect some few out of such unexceptionable Authors, and I flatter myself you will not think your Time ill spent, in comparing their Sentiments with those of the present high Professors, and consider the Authorities, and examine whether there is not some Inconsistencies, and see whether you can reconcile the Matters; if not, which must be received, and which rejected, for I would not that any People should be so unsettled in Matters of Faith, as to be ready to follow every new Opinion let it come under ever such a sanctified Appellation, remembring the Words of the Apostle Paul in that Case.

If the Professors of that Society, will candily consider the following Collection, and govern themselves accordingly, it will I presume redound to their Peace of Mind, and Satisfaction of the Publick, and be a sufficient Recompense to a Friend and Wellwisher of this once happy Constitution, and Mankind in General.

M. M.

A COLLECTION, &c.

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From a FRIEND in a neighbouring Government.

Dear FRIEND,

AS my Heart has been often pained with the Prospect of Things, which are likely to hu [...]t us as a religious Society, and most deeply so at hearing that some Friends in Pennsylvania assert, that they cannot, for Conscience Sake pay the present Tax; I take the Freedom to commit some Thoughts to Writing on the Subject, which thou may (if thou thinkest thee may be of any Service in it) communicate to some who are said to be the Leaders in that Sentiment, for several of whom I have a most sincere Regard. I perswade myself neither thou nor they will expect a finished Essay, where the Intention is simple and honest. A few Mistakes (if such should appear) will, by the Candid, meet with a favourable Construction. Truth will bear the Test of a few and impartial Enquirers; and those who seek it sincerely will be pleased to meet with any Objections which carry Light and Information in them. And as on one Hand all sitting and due Regard ought to be paid to conscientious Scruples, so on the other Hand, the utmost Care should be taken, that nothing is received in the Church as a Matter of Faith and Practice, or be approved by the Society as such, without proper Evidence and Demonstration; otherwise the Church or Community may espouse Articles of Faith which cannot be supported, neither the Members be able to render a Reason of the Hope that is in them.

The first Law was for raising 55000 £. for the King's Use; the next, for the further Sum of 100,000 £ for the same Use: But let it first be considerd, what can be advanced as sufficient Reasons for us to pay all Taxes for the Support of Government, and then the Objections that are made to these.

The first in Course is that in Mat. xxii. 17. and Mark xii. 14. &c. a memorable Passage related by several of the Evangelists when the Herodians and Pharisees joined in putting the Question to our Lord, What thinkest thou? is it lawful to give Tribute unto Caesar or not? It appears from the Account that Josephus gives of the State of the Jews at that Time, that those two Parties, Herodians and Pharisees, included almost the whole Nation; one of them alledged, that they were forbid by God to acknowledge any Sovereign Power but God only; and that it would be therefore very wrong in them to pay Tribute to an Heathen Emperor: The [Page] other Party alledged, that as they were brought under the Roman, Yoke, it would be the wisest Course they could take to submit patiently thereto. This religious Dispute ran very high with them on their putting the aforesaid Question to our Lord. He bid them shew him the Tribute Money, and asked whose Image and Superscription it had? They say unto him Caesar's. Then faith he unto them, Render unto Caesar the Things that are Caesar's, and unto God the Things that are God's. That this was clearly the Will of our Lord, appears by his own Practice when at Capernaum, where he wrought a Miracle to enable Peter to pay Tribute for them both, and giveth a weighty Reason, left we should offend them. And that the Apostles, immediate Followers of our Lord, understood this indisputably to be his Mind, appears from their being uniformly in the same Practice; for there is not (or I have not met with) one Instance of their being charged with the contrary: And the Apostle Paul, in the 13th Chapter of Romans, is very clear in several Verses, particularly the 6th, "For this Cause pay we Tribute." Heretofore the Example and Precepts of our Lord have appeared so strong, that I should not have scrupled, saying with the Apostle, "If any Man teach otherwise, and consent not to wholesome Words, even the Words of our Lord Jesus Christ, he is proud, knowing nothing, but doating about Questions and Strifs of Words, &c." But as I believe some concerned in the present Matter are desirous of discharging a good Conscience, I servently desire to treat them with Gentleness. It is well known to all who are acquainted with the Roman History, that the Government to which our Lord paid Tribute was a military Government, with indeed all that was left of the civil Power, which was but a Shadow included in one Season, for it was an usurped absolute Monarchy at that Time, possessed by Tiberius, one of the most wicked Men that ever reigned.—But let us come to our Brethrens Objections. The Gospel Dispensation, say some, was not commenced, the Son of God not being offered up, and therefore his paying Taxes may be answered as fulfilling the Law, or being under the legal Dispensation. If it be considered, that the Tribute was paid to an Heathen, and that no such Payment was never derived by the Law of Moses; our Lord's Conduct cannot, with any Propriety, be understood to fullfil the Righteousness of the Law, because, in this Instance, it was no ways relative thereto. Our ancient Friends, those Glorious Sons of the Morning, in London, have, from time to time, frequently published to the World, That they were a People that freely pay all Taxes for the Support of Government; and usually, in Addresses to the King, or Applications to the Parliament, have set Faith out chearfully, paying their Duties, Custom, and Taxes to the Crown, by which, having demonstrated their Loyalty and Subjection, thought themselves intitled to the Indulgence and protection of the Crown. It hath been said, that Friends in England refused to pay Trophy Money, and that the [Page] Tax here is more like that than Government Taxes. This naturally led me to enquire into the Nature of the Trophy Money; as the Intelligence was convey'd in Writing, and contains several [...] Distinctions, I subjoin it in my Friend's Words, "We as a Christian Society, gathered into the true Spirit of the Gospel, and under the blessed Government of the Prince of Peace, whose Kingdom is not of this World; we have a clear and strong Testimony to bear against Wars and Bloodshed; we cannot appear ourselves in Person, as Soldiers, Military Men, nor can we hire one another to go or serve to our stead, neither comply with the Payment of any Fine to procur [...] another Man to supply our Place, for these Things being personal, would, we conceive, be an indirect Violation of the Precepts of the Gospel, and contrary to the Spirit thereof; and for the same Cause, we have not complied with that Tax called a Trophy Tax, that Tax being instead of, or to supply the Difficiency in former Laws relative to the Militia, which had not made due Provisions for supplying the Officers with Guns, Drums, Colours and other Military Attire, but was to impower or authorize Towns, Boroughs, [...], to raise up Militia in Case of a Rebellion or Insurrections; and the Trophy Tax was imposed to raise Money to purchase Guns and Drums for the Militia, which being personal, and not a Tax for the support of Government, the Society has always bore a Testimony against the Payment thereof."

That it is not a Publick Tax for the support of Government is clear, no Account is ever rendered thereof to the King's Ministry, nor the Parliament; it is not paid into the Treasury, nor raised annually in the Nation, but in particular Places as Occasion may require, and relates to the Militia only.—But to proceed with our Bretherns Objections, when the Matter was under Consideration, at the Time an Epistle on the Subject was Signed by several Friends, it was urged as the Principal Inducement to that Step, by those who had the greatest Weight in that Conference, that the Members of our Society were a Majority in the Assembly, and ought not to have voted Money for Warlike Purposes, but to have stood firm to the Testimony, and not deviate therefrom; and our freely paying that Tax would be joining with them in that Defection: This had great Weight with Friends on that Occasion, who had been long pained in Mind, on Account of the Conduct of some Friends in the Assembly; but is it not evident that this Objection against paying the first Tax is removed, respecting the second, viz. a Majority of our Profession in the Assembly, and the last being laid by other People; and tho' it may be called a Supplement, or Graft on the old R [...]ot, yet that Supplement or Craft was not made by those who profess with us, nor can it be proved that the first was a Cause of, or produced the second; there being no Room to suppose; but the late Money Bill would have passed, had there been none before, the Crown having demanded that Provision should be made, for the defence of the Province. [Page] The Appropriating any Part of this Money, by those who are intrusted with it, to Purposes we do not approve of, cannot I think be insisted on as an Argument against our paying it, at least not by those who allow the Example of our Lord and his Followers to be of any Weight. They did not, that we have any Information of at all, enquire into the Uses, which the Governor would make of their Money; and it never can be applied to worse Purposes than was common in those Governments. If it be granted (as it readily will) that the Legislator have Power to levy Taxes, or alienate a Part of the Estate of the Subjects to the Use and Purposes of the Crown; and when they have so done, Is not so much Caesars Due, or Right, and the legal Property of the Crown? the Subject says no, it is yet his. Does not the Subject who so refuses, depart from his Allegiance, and deny Subjection, contrary to the Apostolick Injunction? But to this may be objected, we don't pay Tythes, and they are enjoined by Law. Tythes were originally said to be given to God, and the Holy Church, not by civil, but by ecclesiastick Power, and were claimed as due by Divin [...] Right, and are for the support of an Antichristian Ministry, and were afterwards only confirmed by Law; they were not given to Caesar nor claimed by him, being deem'd to relate to Spiritual Things; and as Spiritual Things, or Matters relating to the Church of Christ, are not in the Power of the civil Magistrates, but appertain to God only, so there is no Parity between the Payment of Taxes for the Support of Government, and the Payment of Tythes for the Support of an Hireling Minister: by the first we comply with what is in the Power of the civil Magistrates to enjoin as God's Ministers, but a Compliance with the latter, would be to give him God's Due, which is Addoration and Worship; and Caesar is not to have them both, but one only, viz. his Custom, his Tribute. Thus we may render to Caesar the Things that are Caesars, and unto God the Things that are God's. Seeing then all outward Evidence, both Precept and Example, favour the Payment of Taxes, for the Support of Government, upon what Foundation can the Scruple arise? Why, say some, we are not easy to pay the Present Tax: We should bring a Load on our Minds if we did; and we apprehend we have a Revelation of some Things more than has heretofore been discovered, or a Call to bear a clearer Testimony against War than was ever yet Done. But would it not be Prudent in these Friends to consider, that as this Manner of Scrupling is not warranted by Scripture Reason, nor the Practice of the faithful in all Ages, it calls for a serious Re-consideration, in what Manner their Mission can be proved. New Revelation, if it be received by others, must carry new Evidences, and very strong Ones these ought to be to convince honest Minds, that they may safely leave the Example of their Lord and Master, and act directly contrary thereto: And may not, by the same Means now proposed, I mean Pretences to further Light, [Page] the most absurd Opinions be introduced into the Society, as Articles of Faith, if the Precept and Practice of Christ, and his immediate followers, and our worthy Elders, are not to be admitted as sufficient Bars to such Pretences.

My Desires are so earnest, that what I look upon as an Extream in those our Brethren may be stoped, that it occasions much Matter to flow into my Mind, to offer to their Consideration; but Time at Presen [...] will not admit of much further.

And Oh! that I could hope there may never be Occasion to say more on the Subject; but however that may be, I cannot conclude without this Remark, Ought, or is it consistent for any Member of our Society to embrace any Thing, or practice any Scruple, whereby the whole Body may be affected, without first consulting, or having the concurrent Sentiment of their Brethren in Society, (I mean the whole Society) as we are one People, and profess one Universal Spirit the World over? May not a Practice, contrary to this, by a Person in the Society, under any Pretences whatsoever, promote Independency, and introduce Anarchy, whereby the Body may be split into Parties; which is contrary to the true Nature and End of the Society.

By a FRIEND to true Quakerism.

To which are added several Passages out of our Ancestors Writings, concerning their Duty to Magistrates, in rendering to Caesar the Things that are Caesar's, &c.—Life of THOMAS STORY, Page 123.

"AT this Time Peter the Great, Czar of Muscovy, being in London, incog and Gilbert Mollyson, (Robert Barclay's Wife's Brother) having heard that a Kinsman of his was in the Czar's Service, and being desirous to increase the Knowledge of the Truth, requested me to go with him, in Quest of his Kinsman, to the Czar's Residence, a large House at the Bottom of York Buildings, in order to present him with some of Barclay's Apologies in Latin, hoping that by that means they might fall under the Czar's Notice, and be subservient to the end proposed. Accordingly we went one Morning, and when we came to the Place, Gilbert enquired of the Porter after his Cousin, but could not hear any Thing of him in the lower Appartment, but was desired to stay till further enquiry was made in the House, and a Servant went up Stairs to that End, and when returned, invited us up. The head of the Stair-case, on the first Floor, brought us to the Entrance of a long Passage, which went through the middle of the House, and there stood a single Man at a large Window, at the farther End next the River Thames, to whom we [...]re directed for Intelligence; and as we walked a long, we observed two tall Men walking in a large Room on the right Hand, but we did not stop to look at them, only transiently as we moved, supposing one of them to be the Czar, of whom I had heard that he was not [Page] willing to be looked upon; and careful not to offend him, behaved with Caution, and went directly to the Person stand [...] at the Window, of whom Gilbert Mollyson enquired after his Kinsman, and he told us, that such a Person had been in the Czar's Service, but was dead. In the mean Time came the Czar and the other to us; the other I suppose was Prince Menzicoff, his General; our Backs were towards them, and our Hats on, and when they approached, the Person with whom we had conversed looked down upon the Floor with profound Respect and Silence, but we stood in our first Posture, with our Faces towards the Window, as if we had not taken any Notice of them; the Person we had conversed with was an Englishman, a Muscovy Merchant, known to the Czar in his own Country, understood his language, and was his Interpreter: Then the Czar spoke something to him which we did not understand, upon which he asked us why do you not pay respect to great Persons when you are in their Presence? I answered, so we do, when we are fully sensible of it, especially to Kings and Princes; for though we have laid aside and decline all vain and empty Shews of respect and Duty, and flattering Titles, whereby they are generally deceived, by insincere and designing Men, who seem to admire them for their own Ends; yet we yield all due and sincere Respect and Duty to such, and all in Authority under them, by giving ready Obedience to all their lawful Commands: But when at any Time any of them, either through Tyranny or Ignorance, or ill Counsel, happens to Command any Thing contrary to our Duty to the Almighty, or his Christ our Lord; then we offer our Prayers and Tears to God, and humble Addresses unto such Rulers that their Understandings may be opened, and their Minds changed towards us.

The Czar gave no reply to this, but [...]alked with his Interpreter again, who then asked of what Use can you be in any Kingdom or Government, seeing you will not bear Arms and fight? To this I replied, that many of us had borne Arms in Times past, and been in many Battles, and fought with Courage and Magnanimity, and thought it lawful, and a Duty then, in Days of Ignorance; and I myself have worn a Sword, and other Arms, and knew how to use them: But when it pleased God to reveal in our Hearts the Life and Power of JESUS CHRIST, his SON, our LORD, who the Prince of Righteousness and Peace, whose Commandment is Love, we were then reconciled unto God one unto another, unto our Enemies, and unto all Men; and he that Commandeth that we should love our Enemies, hath left u [...] no right to fight and destroy, but to convert them, and yet we are of Use, and helpful in any Kingdom or Government; for the Principle of our Religion prohibits Idleness, and excites to Industry, as it is written, they shall beat their Swords into Plowshears, and their Spears into Pruninghooks; and we being Husbandmen, concerned in all Manner of Husbandry and improvements, [Page] [...] likewise in Manufactories and Merchandizing, with the blessing of Heaven upon our Labours, do not want, but rather abound. And though we are prohibited Arms, and fighting in Person, as inconsistent (we think) with the Rules of the Gospel of Christ; yet we can and do, by his Example, readily and cheerfully pay unto every Government in every Form, where we happen to be Subjects, such Sums and Assessments as are required of us, by the respective Laws ander which we live. For when a general Tax was laid by the Roman Czar upon his extensive Empire, and the Time of Payment came, the Lord Jesus Christ, whose Kingdom is not of this World, demanded of Peter, of whom do the Kings of the Earth take Custom or Tribute? Of their own Children or of Strangers? Peter saith unto him, of Strangers: Jesus saith unto him, then are the Children free; notwithstanding, lest we should offend them, go th [...] to the Sea, and cast an hook, and take up the Fish that first cometh up, and when thou hast opened his Mouth, thou shall find a Piece of Money; that take and give unto them (the Tribute gatherers) for me and thee: Thus working a Miracle, to Pay a Tax, where it was not strictly due, we by so great an Example, do freely pay our Taxes to Caesar, who of right, hath the Direction and Application of them, to the various Ends of Government, to Peace or to War, as it pleaseth him, or as need may be, according to the Constitution or Laws of his Kingdom, and in which we, as Subjects, have no Direction or Share; for it is Caesar's Part to Rule, in Justice and in Truth, but ours to be Subject, and mind our own Business, and not to meddle with his."

The Second Passage, in Page 269 of same Book, is what passed between THOMAS STORY and a Judge, in a Court at New-England; which is as follows.

"THE Prisoners being at the Bar, the Judges asked them the reason of their obstinacy, (as he called it) running again into several high and undue Charges against us as a People; the young Men modestly replied, it was not obstinacy, but Duty to God, according to their consciences and religious Persuasions, which prevailed with them to refuse to bear Arms or learn War; but the Judge would not, by any Means, seem to admit there was any Conscience in it, but Ignorance, and a perverse Nature, accounted it very irreligious in any who were personally able, and legally required, to refuse their help now in time of War, against Enemies so potent and barbarous as the French and Indians, with repeated false Charges against us as a People, saying, since we could pay to Publick Taxes, which we know were to be applied to the Uses of War, why could we not pay those which were by Law required of us, instead of our personal Service and to excuse us? Then I stood up and desired leave of the Court to [Page] speak, which was granted, and said, if the Judge pleased to keep to the present Business of the Court, concerning the Prisoners, I would, with leave, speak to the Point of Law in the Case; but if he thoght fit to make it his Business to continue to Charge us as a People with Errors in Matters of Religion, not properly before him, I should think it mine to answer him in the Face of the Court, Publick and undue Charges, laying a necessity for, and excusing as Publick answers; added, that though what he had said of our paying one Tax, and refusing to pay another, was gratis dutum, yet I could give the Court a full Distinction and Reason, why we could pay the one, and yet not the other, which the whole Court, except the Judge, was desirous to hear, and he [...] kept Silent. I began with the Example of Christ himself, for the Payment of a Tax, though applied by Caesar unto the Use of War, and other Exigencies of his Government; and was going on to show a difference between a Law that directly and principally affects the Person in War, requiring personal Service, and a Law which only requires a general Tax, to be applied by Rulers as they see cause, and affects not the Person: For though we as a People readily pay such Taxes, impartially assessed, yet as the Kingdom of Christ is not of this World, his Servants will not fight, though they may and ought to pay Taxes, according to the Example of Christ their Head".

Thus far Thomas Story, a wise Author, and true Christian Quaker.

An Epistle out of George Fox's Select Epistles, Page 137.

ALL Friends every where, who are dead to all carnal Weapons, and have beaten them to Pieces, stand in that which takes away the occasion of War, in the Power, which saves Mens Lives, and destroys none, nor would have others; and as for the Rulers, that are to keep Peace, for Peace's Sake, and the Advantage of Truth, give them their Tribute; but to bear and carry carnal Weapons to fight with, the Men of Peace (which live in that, which takes away the Occasion of Wars) they cannot act of such Things, under the several Powers, but have paid their Tribute, which they may do still for Peace Sake, and not hold back the Earth, but go over it, and in so doing, Friends may better claim their Liberty.

GEORGE FOX.

From George Fox's Select Epistles, Page 363. To Friends in Nevis and the Carribee-Islands.

Dear Friends,

TO you all in Nevis, and the Carribee-Islands thereabouts. I have seen a Letter from some of you, wherein I understand [Page] that there has been some Scruple concerning watching or sending forth Watchmen in your own Way.

Truly, Friends, this I declare to you, that it is a great Mercy of the Lord, to subject the Governor's Mind so much by his Power and Truth, that he will permit you to watch in your own Way, without carrying Arms, which is a very civil Thing, and to be taken Notice of. For could Friends obtain the same in Jamaica, and other Places, they would willingly have done it, and did proffer themselves for to do it to the Governors; but because that they would not bring Swords and Guns, and other Arms, to watch against the Spaniards as they pretended, their standing Fine was about Seventeen Shillings each Man's Neglect, but they took often Thirty Shillings Worth for it, and tied some of them Neck and Heels besides, till the Blood hath come forth at their Mouths, Nose and Ears; and this I have seen upon Record, who freely proffered to watch in their own Way, but it would not be accepted, and in other Places it hath been the same.

And now, as for watching in itself, Don't you watch your Plantations against Thieves in the Night? And are not common Watches set to discover Thieves in the Towns, or House-breakers, or such as might wickedly Fire Houses? Such civil Things we were subject to, and do submit ourselves for Conscience Sake, unto every such Ordinance of Man, [...]hich are for the Punishment of evil Doers, and for the Praise of them that do well.

Now those evil Doers, that may rob your Plantations or Houses, you complain to the Magistrates for the Punishment of them, tho' you cannot swear against them; or if the Indians come to rob your Plantations or Houses, you complain to the Magistrates for the Punishment of such evil Doers, to stop them, which Magistrates are for the Praise of them that do well; so this watching is for the preventing Thieves and Murderers, and stoping burning of Houses: So we do submit to every such Ordinance of [...]len for the Lord's Sake. For the Apostle Exhorteth to Submi [...] [...] whether it be to King as Supreme, or Governors, as unto [...]em that are sent by him, for the Punishment of the evil Doers, and for the Praise of them that do well; for so it is the Will of God, that with well-doing you might put to Silence the Ignorance of foolish Men, as free, not using your Liberty for a Cloak of Maliciousness, but as Servants of God; so that Justice, Truth and Righteousness may be set upon the Unrighteous and Unjust, not using this Liberty for a Cloak of Unrighteousness to any one, but as Servants in the Righteousness of the Righteous God, as you may see in 1 Peter 2, 13. and in Titus 3, 1. Put them in mind to obey Magistrates, and to be ready to every good Work. Mark (every good Work) that is against the evil, as Drunkenness, Murder, Whoredom, these and all Manner of Uncleanness; so far we can obey them, in the Lord's Power and Truth, as they act against the evil, and that which Dishonours God: And if they act against the good; or if [Page] they would Compass as to those Things, which is Matter of Conscience in us towards God, we resist not, but suffer under them; for Rulers are not to be a Terror to the good Workers, but to the evil, and wilt thou then not be afraid of the Power; do that which is good, and thou shalt have Praise of the same, for he is a Minister of God to thee for good, for he should ke [...] down the evil, but if thou dost that which is evil, be afraid, for he beareth not the Sword in vain, for he is a Minister of God, to revenge and execute Wrath upon him that doth evil. So he is the Revenger and Executioner of the Wrath upon the evil Doer, as God hath placed him upon the Adulterer, and him that steals or kills, and bea [...] false Witness, &c. But when the Magistrate turns his Sword backward upon the Just and Righteous, then he abuses his Power, and therein the Just suffers under him; and therefore, such has been warned by the Just, as you may see through the Scriptures. So you are not to be the Revengers, but he is the Revenger; and to that Power that executes the Revenge, and brings the Sword upon the Adulterer, Murderer, Thief, false Witness, and other evil Doers, we must be subject to that Power, and own that Power; not only for Wrath, but for Conscience Sake; which is for the Punishment of the evil Doers, and the Praise of them that do well. For if any should come to burn your House, or rob you, or come to ravish your Wives or Daughters, or a Company should come to fire a City or Town, or come to kill People, Don't you watch against all such Actions? And won't you watch against such evil Things, in the Power of God, in your own Way? You cannot but discover such Things to the Magistrates, who are to punish such Things: And therefore the W [...]tch is kept and set to discover such to the Magistrates, that they may be punished; and if he does it not, he bears his Sword in Vain. So if thou watches thy own Plantation against Thieves in thy own Way, which thou art desired, for the good of thyself and Neighbours, against such as would burn thy Plantation, and thy Neighb [...]ur' [...], and destroy and rob you; Wilt not thou discover this to the Magistrates, to punish such evil Doers, who is set for the punishing of the evil Doers, and executing Wrath upon them, and for the Praise of them that do well? Surely yes. And for this Cause we pay Tribute to them, and gives Caesar his Due, that we may live a godly and peaceable Life under them, as they are God's Ministers, attending upon this very Thing, to wit, the punishing of the evil Doers, and the Praise of them that do well; for the Law was not made for the Righteous; but for the Sinner and Disobedient, which is good in its place.

Now if they do not do their Duty, we are clear in giving them their Tribute or Customs; I say, if they do not do their Duty to keep down evil Doers, and be for the Praise of them that do well, God Almighty will turn against them. But if the Magis [...]ra [...]e would have all, both God's Due and Caesar's too, that we cannot [Page] give, for God must have his Worship, his Praise, his Honours, and his Due; and Caesar must have his Due, his earthly Custom and Tribute; and so herein, we render unto God the Things which are God's, and unto Caesar the Things which are his. And whereas some may say, that the Apostle, would not eat Flesh, lest he should [...]fend his Brother; that was upon a religious Account, and not to give Offence to the Magistrate, who is set for the punishing of the evil Doers, and for the Praise of them that do well.

And whereas the Apostle saith, Col. 2. Wherefore if you be dead with Christ, from the Rudiments of the World, why, as though living in the World, are ye subject to Ordinances, touch not, taste not, handle not, which all are to perish with the using, after the Commandments and Doctrines of Men? Now these Ordinances, these Doctrines, these Commandments, were concerning Religion and Worship: And that was another Thing, where the Apostle saith, be subject to every Ordinance of Man, for the Lord's Sake, which was for the Praise of them that do well, and for the Punishment of the evil Doer. So he makes Distinction here. And you know that Masters of Ships, and Friends have their Watches all Night long; and they watch to preserve the Ship, and to prevent any Enemy or Hurts that might come to the Ship, by Passengers or otherwise.

And Christ came in the fourth Watch of the Night, walking on the Sea, &c. And Peter was in the Ship, and his Disciples, as you may see i [...] Matthew 14, and in Mark 6, and 48. And Simon Peter had Part of the Ship, as you may see in Luke 5. And so it was, that James and John, Sons of, Zebedee, were Partners with Simon. And Christ saith, Luke xii. 38, 39, speaking of his coming, and exhorting to watch, if he (to wit, the Master) should come in the 2d or 3d Watch, and find them watching, blessed are these Servants. So this watching was for Christ, an [...] against Sin and Evil in their own Hearts. And then he brings a Comparison; And this know, that if the good Man of the House, said he, had known, what Hour the Thief would come, he would have watched, and not suffered his House to be broken [...]. And so here is the good Man's watching against Sin and Evil without, and the Spoiler and Thief without, whom the Magistrate is to revenge, and to lay his Sword upon. And here is also a watching against Sin and Evil within, and a waiting to receive Christ the Lord at his coming.

And as there is a shutting the outward Doers, to keep out the Murderers and the Thieves, and a bolting and locking them out; so there is a shuting up, and locking the Door of the Heart, to keep out the Adulterer and Murderer, and all that is deceitful, from coming within into the Heart.

And Friends, the Priests and Professors used to bring this Scripture, "You must be subject to every Ordinance of Man, for the [Page] Lord's Sake, to the end that we should pay them their Maintenance, and hold up their Worship.—And when the Magistrates brought that Scripture for these Ends, we could not obey them in these Things, nor touch, nor taste their Ordinances, Doctrines nor Commandments; but to be subject to every Ordinance of Man, for the Lord's Sake, which was for the Punishment of evil Doers, as Drunkards, Thieves, Murderers, Adulterers, and such like, and to keep down such evil Doers, and that we might live a godly and peaceable Life under them, which was for the Praise of them that do well, this we always owned, and were subject to, and watched against, and declared against in our own Way, and laid such Actors and Actions before the Magistrates, for them to punish, and keep down with their Power, which is their Sword of Justice; but if they would compel us to Things that we could not do, contrary to our Conscience, for the Lord's Sake, we suffered for it. So where Friends has the Government, as in Rhode-Island, and that Province, Friends was willing to watch, in their own Way; and they made a Law that none should be compelled to take Arms. So Friends have always proffered the Magistrates, though they could not join with them in carrying Arms, Swords and Pistols; yet to watch in their own Way, against the evil Doers.

And this they have proffered in Barbadoes, as I have heard, to discover if Negroes should rise up to burn Plantations, or steal, or do any hurt, or other Indians invading their Land.

And so if the Foreign Indians should come to steal your Goods, or to kill; for you to be left to your Freedom to watch in your own Way, and to discover to the Magistrate such as would destroy your Lives or Plantations, or steal, let them come from at home, or come from abroad, such evil Doers the Magistrate is to punish, who is for the Praise of them that do well; so that you may live and lead a godly and peaceable Life under them: And you that are Righteous, your watching, discovering and declearing against such evil Doers, and Things, you clear yourselves, and demonstrate that your Testimony is against such Things; and if the Magistrates should be evily inclined, and God should bring the evil Doers as a Rod upon them, yet you are clear in your Testimony, that knows Truth, and are in your Duty, and in your Obedience; and for this Cause he has his Tribute, and his Custom, and his Due, and double Honour, if he rules well; and God has his Praise and his Honour, and in that Power and Truth of God, which is against Untruth and the Power of Darkness; and in the Light which is against Evil, and in the Life which is against Death; you discover the bad to him, for him to punish them upon true Evidence, and if he does not do it, it will lye upon him. And if he be a Praise to the Evil, and a discouragement to the Good, then the Lord will deal with him; and tho' to such for Conscience and for the Lord's Sake, we cannot be subject to the evil, but [...]ather suffer thereby, and are subject to that which punishes [Page] and keeps down the evil, and are glad of it; and we desire that Justice were uppermost in all Magistrates, that they would hear Friends at their Yea and Nay, that do come to them, and discover to them the evil, and that they might see what they should do, and what they should not do; so Friends may discover all that which is evil, which comes to devour and destroy, both within and without, both within the Island and without, to them that should keep it down. And so in the Lord's everlasting Power, in which Freedom is and Dominion, the Lord God Almighty keep you in his Power and Life in the Gospel, which brings Life and Immortality to Light in you, that you may see over the Devil that had darkened you, and kept you in a Seperation from God; so that by his Gospel, the Power of God, which was before the Devil was, and will be when he is gone, who was the Author of Strife, that in that Power you may all freely approach to God, and in it feel nothing betwixt you and the Lord of hindering your Passage unto him; so that in this Gospel, the Power of God, in which Life and Immortality is brought to Light, you may keep and feel your Everlasting Fellowship and Order of the Gospel; which is not of Man nor by Man.

So with my Love to all Friends in all those Parts, as though I named them; and be at Peace one with another, neither judge one another about such Things, but live in Love, which doth edify. And in the Power of God, that your Hearts and Souls, and Minds may unite together in it, and all to walk as becomes the Gospel; and let your Lives and Conversations Preach that with a Measure of the Spirit of God, you may reach to that of God in all; so that his Name may be glorified, and he honoured, in your bringing forth much heavenly Spiritual Fruit, from the heavenly Seed, that Christ the heavenly Seed's-man hath sown in your Hearts; that so an hundred fold of Holiness, Righteousness, Godliness, Virtue and Piety, from this heavenly Seed you may bring forth and increase in this Life time, and in the World [...]o come, reap Life everlasting.

And give no Occasion to your Adversaries, neither in your Lives [...]or Words; but that you may all serve God in the new Life, shewing forth that you are new Men, and that you are renewed [...]n the Image of God, and that you are born again of the Immortal heavenly Seed, by the Eternal Everlasting Word, that lives and abides, and endures for ever; and that you do seed upon the heavenly Milk and Bread from above, and that your Conversation is in Heaven, and that you are cloathed with the fine heavenly Linen, which is the Righteousness of Saints, which is Christ's (the heavenly and Spiritual Man's) Livery, by which his Servants are known by his Badge of Righteousness and distinguished from all the Servants of old Adam, Egypt, Sodom and Babylon, with their Badge of Unrighteousness.

[Page] And so be valiant for God's Truth upon the Earth, and spread it abroad: Preach Christ and his Kingdom, his Light, his Grace and Truth to Men, that all should walk in it, and his dreadful Day upon all the Talkers of God, Christ, his Prophets and Apostles Words, that do not walk in the same Power, Spirit and Life, Grace and Truth, as they walked in.

I say, Preach this to the Magistrates, and amongst the Heathen Men, and shew yourselves to be quickened (by Christ) who have been dead in Sins and Trespasses; but that you are now made alive by him, and shew forth his Light, Life and Truth, and that you are awake [...]ed to Ri [...]eousness; and therefore shew it forth to them that are a Sleep in the Unrighteousness; so that the Lord's Glory, and Righteous Power, Truth, Light and Life, may flow over all, to the Glory over all, for ever, Amen.

And much I could write to you concerning these Things; but I have not been very well; but blessed be the Lord God, his Everlasting Seed is over all, which Reigns from Everlasting to Everlasting, and my Life is in it.

And therefore, stand and live in the Lord's Name and Power, which is against all Manner of Unrighteousness; and in the Light which is against Darkness, and all the Works thereof, and in the Life, which is against Death, and over Death, and all the Actors of i [...]; and in the Truth, that is over all Evil, and against all the Doers thereof, within and without. And, so that in the Light, Life, Power and Truth of God, and in his holy Spirit, you may live in Fellowship, and in the Unity of the Spirit, which is your Bond of Peace; Yea even of the Prince of Princes Peace, which the World cannot take away from you.

Swarthmore, the 5th of the 9th Month, 1676.

G. F.

Likewise, one or two Paragraphs out of the Ancient Testimony of the People called Quakers, revi [...]ed. Printed at Philadelphia, in the Year, 1723.

Now, before we go further, we think proper to give some Account of our Principles and Practices, concerning those mutual Relations or Ranks of Men. "And first of Kings, Rulers and Magistrates; as it is our Belief that the Powers and Government we live under are of the Lord; so we acknowledge, that Fidelity and Subjection is due to those who are in Authority over us, expecting only the Benefit of those good La [...] which are deem'd our Birthright, as English Subjects, and not the Protection by Gun and Sword, which others makes the Terms of their Allegiance; and we faithfully own, that Magistra [...]y is an Ordinace of God, and those who rule well are worthy of double Honour, and deserve to be really valued and much esteemed, not by giving them vain Appellations or slattering Titles, nor by bowing the Body, or uncovering the Head, nor by feigned Words called Compliments; [Page] but by obeying their just and lawful Commands, wherein the true Honour and Subjection due to them doth chiefly consist.

And it has been and is our frequent concern, according to pure Leadings and Dictates of God's holy Spirit, in our nearest Approaches to the Throne of his Grace, to make Supplication, Prayer, Intercession, and giving of Thanks for Kings, and all that are in Authority. And we have not been wanting in our respective Places and Stations, to put People in Mind, as the Apostle exhorted, to be subjected to Pri [...]ipalities and Powers, to obey Magistrates, and to submit to every Ordinance of Man for the Lord's Sake; whether it be to the King as Supreme, or unto Governors as unto them that are sent by him for the Punishment of evil Doers, and the Praise of them that do well; for so the Magistrates are Ministers of God to us for good, bearing not the Sword in Vain, being Revengers to execute Wrath upon him that doth evil; and for this Cause pay we Tribute also, for they are God's Ministers, attending continually on this very Thing. Yet when Laws and Statutes were made, requiring certain Conformities, which for Conscience Sake could not be complied with, by our faithful Friends; some Magistrates, instead of the Sword of Justice, took up the Sword of Persecution against them; Nevertheless they did not resist, but patiently suffered the spoiling of their Goods, grievous Imprisonments, Scourging and Banishment from their tender Families, Friends and Relations, chusing, as the holy Apostles did in the like Case, to obey God rather than Men. For they could not but speak the Things which they had seen and heard; and for all this cruel Usage and Sufferings, they paid their Taxes and Tributes, rendering to Caesar the Things which were his, and to God the Things that were his; for so was the Will of God, that with well-doing, they should put to Silence the Ignorance of foolish Men.

An Observation that a wise Author (William Penn) made on the Frame of Government.

HE [...]aith, "When the wise and great God had made the World, of all his Creatures, it pleased him to chuse Man his Deputy to rule it; and to fit him for so great a Charge and Trust, he did not only qualify him with Skill and Power, but with Integrity to to use them ju [...]y. This native Goodness was equally his Honour and his Happiness. And whilst he stood here, all went well; there was no Need of coercive or cumpulsive Means; the Precept of divine Love and Truth, in his Bosom, was the Guide and Keeper of his I [...]ocency: But Lust prevailing against Duty, made a lamentable Breach upon it; and the Law, that had before no Power over him, took Place upon him and his disobedient Posterity, that such as would not live conformable to the holy Law within, should fall under the Reproof and Correction of the just Law without, in a judicial Administration.

[Page] This the Apostle teaches in divers of his Epistles: The Law, says he, was added because of Transgression. In another Place, Knowing that the Law was not made for the Righteous Man, but for the Disobedient and Ungodly, for Sinners, for Unholy and Profane, for Murderers, for Whoremongers, for them that defile themselves with Mankind, and for Men-stealers, for Liars, for perjured Persons, &c. But this is not all, he opens and carries the Matter of Government a little further;—let every Soul be subject to the higher Powers; for there is no Power but of God. The Powers that be, are ordained of God: Whosoever therefore resisteth the Power resisteth the Ordinance of God; for Rulers are not a Terror to good Works but to Evil: Wilt thou then not be afraid of the Power? Do that which is good and thou shalt have Praise of the same; he is the Minister of God to thee for Good:—Wherefore ye must needs be subject, not only for Wrath, but for Conscience Sake.

This settles the divine Right of Government beyond Exception, and that for two Ends: First, to terrify evil Doers. Secondly, to cherrish those that do well; which gives Government a Life beyond Corruption, and makes it as durable in the World as good Men shall be; so that Government seems a Part of Religion itself, a Thing sacred in its Institution and End: For if it does not directly remove the Cause, it crushes the Effects of Evil, and is as such (though a lower yet) an Emanation of the same divine Power, that is both Author and Object of pure Religion; the Difference lying here, that the one is more free and mental, the other more corporeal and compulsive in its Operations; but that is only to evil Doers, Government itself being otherwise as capable of Kindness, Goodness and Charity, as a more private Society. They weakly err, that think there is no other Use of Government than Correction, which is the coarsest Part of it. Daily Experience tells us, that the Care and Regulation of many other Affairs, more soft and daily necessary, make up much the greatest Part of Government; and which must have followed the peopling of the World, had Adam never fell, and will continue amongst Men on Earth, under the highest Attainments they may arrive at, by the the Coming of the blessed Second Adam, the Lord from Heaven. Thus much of Government in general, as to its Rise and [...]nd. For particular Frames and Models, it will become me to say little; and comparatively I will say nothing. My Reasons are, First, that the Age is too nice and difficult for it, there being nothing the Wits of Men are more busy and divided upon. 'Tis true, they seem to agree in the End, to wit, Happiness; but in the Means they differ, as to divine, so to this human Felicity; and the Cause is much the same, not always want of Light and Knowledge, but want of using them rightly. Men side with their Passions against their Reason, and their sinister Interests have so strong a Biass upon their Minds, that they lean to them against the Good of the Things they [Page] know. Secondly, I do not find a Model in the World, that Time, Place, and some singular Emergencies have not necessarily altered; nor is it easy to frame a civil Government that shall serve all Places alike. Thirdly. I know what is said by the several Admirers of Monarchy, Aristocracy and Democracy, which are the Rule of one, a few, and many, and are three common Ideas of Government, when Men discourse on that Subject. But I chuse to solve the Controversy with this small Distinction, and it belongs to all three. Any Government is free to the People under it (whatever be the Frame) where the Laws Rule, and the People are a Party to those Laws; and more than that is Tyranns, Oligarchy, or Confusion. But, lastly, When all is said, there is ha [...]lly one Frame of Government in the World so ill designed by its first Founders, that in good Hands would not do well enough; and Story tells us, the best in ill Ones can do nothing that is great or good: Witness the Jewish and Roman States. Governments, like Clocks, go from the Motion Men give them; and as Governments are made and moved by Men, so by them they are ruined too; wherefore Governments rather depend upon Men, than Men upon Governments. Let Men be good, and the Govern [...]ent can't be bad; if it be ill, they will cure it: But if Men be bad, let the Government be never so good, they will endeavour to warp and spoil it to their Turn. I know some say, Let us have good Laws, and no Matter for the Men that execute [...]h [...]m: But let them consider, that tho' good Laws do well, good Men do better; for good Laws may want good Men, but good Men will never want good Laws, nor suffer ill Ones. 'Tis true, good Laws have some Awe upon ill Ministers, but that is where they have no Power to escape or abolish them, and the People are generally wise and good; but a loose and depraved People (which is to the Question) love Laws and an Administration like themselves. That, therefore, which makes a good Constitution, must keep it, viz. Men of Wisdom and Virtue; Qualities that, because they descend not with worldly Inheritances, must be carefully propagated by a virtuous Education of Youth, for which, after Ages will owe more to the Care and Prudence of Founders, and the successive Magistracy, than to their Parents for private Patrimonies.

These Considerations of the Weight of Government, and the nice and various Opinions about it, made it uneasy to me to publish the ensuing Frame, and conditional Laws, foreseeing both the Censures they will meet with from Men of differing Humours and Engagements, and the Occasion they may give of Discourse beyond my Design. But next to the Power of Necessity (which is a Solicitor that will take no Denial) this induced me to a Compliance, that we have (with Reverence to God, and good Conscience to Men) to the best of our Skill, contrived and composed the Frame and Laws of this Government, to the great End of all Government, viz. To support Power in Reverence with the People, and [Page] to secure the People from the Abuse of Power; that they may be free by their just Obedience, and the Magistrates honourable for th [...] [...] j [...]d [...] for Liberty without Obedience is Confusion, and Obedience without Liberty is Slavery. To carry this Evenness is partly owing to the Constitution, and partly to the Magistracy; where either of those fail, Government will be subject to C [...]avulsions; but where both are wanting, it must be totally subverted: Then where both meet, the Government is likely to endure. Which I humbly pray, and hope God will please to make the Lot of this of Pennsilvania.

WILLIAM PENN.

§

And I think the Author to the useful Miscellanies, hath these Words (in Page 25.) It is the undoubted Prerogative of Princes to Command, and the Duty of Subjects to obey. 'Tis better to be a Daniel in Disobedince to Men, than a Judas in Rebellion to God; yet no Disobedience to Princes is to be cloaked under the Pretexture of Sanctity, without a Consciencious Persuasion grounded upon a Foundation of holy Writ.

And when King Charles asked our Friend, Richard Hubborthorn, (Sewel's History, Page 249) How do you own Magistrates or Magistracy? R. H. answered, Thus we do own Magistrates: Whosoever is set up by God, whether King as Supreme, or any set in Authority by him, who are for the Punishment of evil Doers, and the Praise of them that do well, Such we shall submit unto, and assist in Righteous and Civil Things, both by Body and Estate. And though I judge it not lawful for them to make War, and for all that they think that they may very safely be tolerated by the Civil Government, not only because they are willing and ready to pay Taxes to Caesar. And again, Sewel hath these Words, concerning the Sword of Magistracy; They do in no wise assert, (e. i. F—ds.) that it is unlawful for some Christians to be Magistrates; for to say so, what doth it imply but the unchristianing of Magistrates, whom they truly honour; Magistracy being the Ordinance of God. They believe this Office to be consistent with Christian Religion, &c. And in an Address to King William the Third, Friends expressed themselves thus. We are also engaged to bless the Lord, for that he hath manifestly frustrated the mischievous, and treacherous Designs of thine and the Nations's Adversaries, both against the lawful establishment of thy Throne, and the true Interest of thy Protestant Subjects: And we beseech Almighty God, to bless the good Designs, and just Undertakings of the King, and his great Council, for the good of his People, and for obtaining to Europe a firm and lasting Peace; and continue Thee, O King, a blessing to these Nations, establish thy Throne in Mercy and Truth; give to thee a long and prosperous R [...]g [...] over us, and hereafter a glorious Immortality, is, and shall be the fervent Prayer of us thy true and faithful [Page] Subjects. Again, our worthy Friend Francis Howgils's Answer to Judge Turner, on his Trial at the Assizes held at Appleby, is worthy of our Notice, when the Judge asked him, "Why do you not come to Church, and hear Service, and be subject to the Law, and to every Ordinance of Man for the Lord's Sake? (Answered) We are subject, and for that Cause we do pay Taxes, Tribute and Custom, and give unto Caesar the Things that are his, and unto God the Things that are his, to wit, Worship &c."

To which may be added two or three Passages out of Arscotts Works, Page 251, and 52. "And in Regard we have been favoured by the Government, with the Enjoyment of our religious Liberties in common, with other Protestant Dissenters, and in an especial Manner relieved, by the Legislator in several Cases, which peculiarly concerns us as a People, We therefore think ourselves obliged earnestly to advise all Friends, that they be particularly careful to behave with all Dutifulness and Gratitude, and especially to discountenance every the least Appearance of indecent Freedom, or Mark of Dissatisfaction in Word or Writing, relating to the Government".

And in the Epistle for 1732, is the following Clause, "It is acceptable to us to find by the Accounts from the several Parts of the Kingdom, that (according to former Exhortation of the Meeting) Friends continue generally careful not to defraud the King of his Customs, Duties or Exercises; and so far to discourage such Practices, as to avoid dealing in Goods, reasonably suspected to be run. This is a Care highly commendable, and no doubt very incumbent on every honest Subject: But as the Government hath signally favoured us in our religious Liberties, we are under the greater Obligation of Gratitude, as well as Duty, to manifest that we are as truly Consciencious to render to Caesar the Things that are Caesar's, as to support any other Branch of Christian Testimony."

Also in the yearly Meeting Epistle for 1733, the Duty is again recommended in these Words, "The good Account we have received of Friends Care in general, to keep themselves clear of defrauding the King, in any of his Customs, Duties and Excise, are very acceptable to us, and we do, as formerly, so now again, recommend the Continuance of a Duty so necessary and incumbent on every good and faithful Subject, being expresly Commanded by Christ himself; Render therefore unto Caesar the Things which are Caesar's, Matthew xxii Chap. 21 Verse."

And our Friend Joseph Besse, in his Defence of Quakerism, in answer to Patrick Smith, Vicar of Great Paxton, in Hunterdonshire, where he accuses Friends of holding unreasonable and seditious Principles, highly destructive of Government, hath these Words, in Page 135.

"The paying of our Taxes, imposed by Law, for the Service of Government, is consistent with the Precept of Christ, Render unto [Page] Caesar the Things that are Caesar's, to which we yield a ready Obedience; nor does it concern us, what Purposes Caesar shall apply these to; but the Case of paying Tythes is quite different, where the Law, as we think, enjoins us to do what Christ hath prohibited; therefore, chuse therein to obey God rather than Man.

This is a Principle neither unreasonable nor seditious, unless the prefering Christ's Precepts to Men's Injunctions can merit those Epithets." Again, in Page, 217, answers thus, "This Tale has no more Weight than the former. Was not the Government there (meaning Pennsylvania) always subject to the Government here, from whence they received their Authority? And were they not as Subjects obliged in Duty to supply the Government here with such Sums of Money as should be equally laid upon them, for the common Good and Security of the Plantations there? In finding Money therefore for the Service of the Government, they performed but that which all Quakers hold to be their Duty. viz. Rendering to Caesar the Things that are Caesar's; they must then have been very inconsistent with themselves, to have disowned a Man for acting agreeable to their Principles."

And I think that worthy Minister of the Gospel, Robert Barclay, hath these Words in Page 486, concerning the Power of the Civil Magistrate, in Matters purely religious, and pertaining to the Conscience.

"Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it; therefore it is not lawful for any whosoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the Conscience [...] of others; and therefore all killing, banishing, fining, imprisoning and other such Things, which are inflicted upon Men for the alone Exercise of their Conscience, or difference in Worship or Opinion, proceedeth from the Spirit of Cain, the Murderer, and is contrary to the Truth; providing always, that no Man under the Pretence of Conscience, Prejudice his Neighbour in his Life or Estate, or do any Thing destructive, or inconsistent with human Society; in which Case the Law is for the Transgressor, and Justice is to be administred upon all, without Respect of Persons." I shall conclude with the Advice of the Apostles, "Let all your Things be done with Charity; put on therefore, as the Elect of God, holy and beloved, Bowels of Mercy, Kindness, humbleness of Mind, Meekness, Longsuffering, forbearing one with another, and forgiving one another, &c. And above all Things put on Charity, which is the Bond of Perfectness; and above all Things nave fervent Charity among yourselves, for Charity shall cover a multitude of Sins.

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The Authority and Government which Christ excluded out of his Church, &c. Matt xx. Verse 25 to the 29th.

BUT Jesus called them unto him and said, Ye know that the Princes of the Gentiles exercise Dominion over them, and they that are great exercise Authority upon them; but it shall not be so among you: But whosoever will be great among you, let him be your Minister. And whosoever will [...] chief among you, let him be your Servant. Even as the Son of Man came not to be ministred unto, but to minister, and to give his Life a Ransom for many.

Here Christ cuts off that Power and Authority which grows up in the corrupt Nature of Man, which was ever and anon springing up even in the Disciples. Here he wholly excludes it out of his Church, and says, expresly, he would have no such Thing among them; no such Kind of Greatness, nor no such Kind of Authority. Among the Gentiles there are great Ones, there are Princes; and these great Ones, these Princes, they lord it over the inferior Ones, exercising Authority and Dominion over them; but it shall not be so among you.

The Gentile State was a Shadow, even as the Jews State was a Shadow, the one of Death, the other of Life, the one of Darkness, the other Light; the one was the Image of Satan, the Prince of Wickedness, the other of Christ, the Prince of Righteousness and Peace; they were both Vails, under which the two Kingdoms were hid.

Now in this Gentile State there were Nations, Princes, Laws, Governments, Dominions, Authorities, &c. But all in the Past, all in the Darkness, all in the Transgression from the Life, the whole State was corrupt, and there must be no Imitation from hence, no Likeness of any such Thing in the Kingdom of Christ, no such Kind of Law, no such Kind of Government, no such Kind of Authority, no such Kind of Anger with Persons that Transgress, no such Kind of Dealing with any, no such Kind of Detriment or Hurt to any Thieves, nothing to hurt in the Mountains of God's Holiness; but there is a righteous Scepter, a sweet Scepter, a spiritual Scepter, which Preacheth the Spirit in the Power of Life, but toucheth not the outward Man.

Two Things are here excluded by Christ, from whence all the Mischief ariseth in the Church (all the Tyranny and Oppression of Men's Consciences, and of their Persons, Estates and Liberties for Conscience Sake) first, Greatness; secondly, the Exercising Dominion and Authority by those that would be Great therein.

Such a Kind of Greatness as is in the World, its the Destruction of the Life of Christ, and such a Kind of Dominion and Authority as is among the Nations, is the direct Overturning of the Kingdom of Christ: It sets up another Power than Christ's, another Grea [...]ness than Christ's, another Kind of Authority than [Page] Christ's, and so it eats out the Virtue and Life of his Kingdom, and makes it just like one of the Kingdoms of this World. It shall not be so among you. This Spirit must be kept out from among you: This aspiring Spirit, this lofty ruling Spirit, which loves to be great, which loves to have Dominion, which would exalt itself, because of the Gifts it hath received, and would bring others into Subjection, this Spirit must be subdued amongst Christ's Disciples, or it will ruin all. The Lord gives Grace and Knowledge for another End than for Men to take upon them to be great, and rule over other because of it. And he that, because of this, thinks himself fit to rule over other Men's Consciences, and to make them bow to what he knows or takes to be Truth; he loseth his own Life hereby, and so far as he prevails upon others, he doth but de [...]y their Life too; for it is not so much speaking true Things that doth good, as speaking them from the Pure, and convey [...] t [...]em to the Pure; for the Life runs along from the Vessel of Life in one, into the Vessel of Life in another; and the Words (though never so true) cannot convey Life to another, but as the Living Vessel opens in the one, and is opened in the other.

Question. But how shall this Spirit be kept out, or kept down, that it may not hurt the Disciple in whom it ariseth, or if it do, that the Hurt may remain to himself, and may not prejudice the Church? Answer. When this Spirit begins to arise up in any, so soon as ever he perceives it in that, that discovers it, he is to fight against it: Laying himself so much the lower, by how much he finds this evil Spirit raising him up; he is to hearken to that wh [...] presents the Cross to it, and so to come down and subject himself in serving and ministering to those who are little in his Eyes, instead of reinging over them: Let him lie beneath them; let him watch and know the Life even in the meanest, and serve it, for that is his Place. That which would Rule is to serve, that which would be great is to be little, and the little One is to become a Nation; that which is low is to rise, and thou art not fit to rise with it, further than thou canst serve it, both in thyself and others. Therefore if ever thou be'st aspiring, if ever thou have amind to rule, if ever thou think thyself fit to teach, because of what thou [...] hast received; sink down, lie low, take up the Cross to that proud Spirit, make it bend and serve, let the Life in every one rise over it, and trample upon it; and afterwards, that in thee may arise, which is fit to teach, yea, and to rule in the Lord, and so long as that hath the Dominion, thou mayest be serviceable to the Lord, and to his Truth and People; but if ever the other get up again, thou must presently come down again, or the wrong Spirit will get Dominion over thee, which with force and cruelty will rule over the Life, both in thyself and others. Thus, if a Man be faithful to Christ, this evil aspiring Spirit, at its first Appearance may be dealt with, and kept down; but if it be cherished, given way to, and once let up, it will be hard bringing of it down afterwards; therefore the Disciples, or the Church of Christ, [Page] they are to watch over every such Spirit, to beat it down, to testify against it, to turn from it, to lay it flat, to put it in its proper Place, that is beneath all, to minister to all, and so not suffer it to rise; see Verse 26th, Let him be your Minister: This is his Place, this is his Work, by the Authority of Christ; he that would be great, he that would rule, let him minister; own him there if he will lie low there, if he will be faithful there, ye may have Unity with him; but in that his aspiring Temper, in his ruling, in his teaching by what he hath gained, or what hath been given to him formerly (if out of the present Life) he is to be denied and turned from.

If this Rule of Christ had been kept to, Antichristian Power could never have got up, nor the poor innocent Lambs so often have been worried by the Wolves. Ah, poor Hearts, how simply [...] they come thither, where they once tasted Refreshment, to find wholesome Advice, not suspecting what is got up there since! but give the Dominion to a wrong Thing, and so take Directions from a wrong Spirit, and betray their own Simplicity.

Christ urgeth this upon his Disciples from his own Pattern, Even as the Son of Man came not to be ministred unto, but &c. Verse 28th. If any had right to be great, surely Christ; if any had right to exercise Authority, surely Christ; if any was to be advanced because of any Gift received, or because of any Presence of the Spirit with him, surely Christ. Yet Christ took not upon him this Kind of Greatness, nor did exercise this Kind of Authority, but he was a Servant, he made use of the Gift of the Spirit, of the Power of Life wherewith the Father filled him, to minis [...] and serve with; he did never lord it over the Consciences of any of his Disciples, but did bear with them, and pity them in their Infirmities: (What can ye not watch with me one Hour? The Spirit (said he) is willing, but the Flesh is weak.) He did not hold forth to them whatever he knew to be Truth, requiring them to believe it, but was content with them in their State, and waited till their Capacities were enlarged, being still satisfied with the Honesty and Integrity of their Hearts in their present State of Weakness. Nor did he strive to reign over the World, or call for Fire from Heaven, when they would not receive him or express Indignation when they desired him to depart out of their Coasts; or pray for twelve Legions of Angels when they came to betray him, and most unrighteously sought his Life; but the Life he had received of his Father, he gave up as a Ransom for his Disciples, yea, and for his Enemies. Mark, he did not make use of what was given to him, to raise himself up above others, to make his Word to stand for a Law, and be received, but he waited till that was opened in his Disciples, and in People which was able to receive his Testimony; and he made use of his Power of Life, and the Fulness of the Spirit, to enable him the more abundantly to serve and to wait in Patience, for the fulfiling of the Will of the Father. [Page] And though Israel was not gathered by him, yet was he me [...], and patient, and at rest in the Will of him that sent him; and instead of reigning over all, could serve all, and give that Life (whose Due it was to reign) a Ransome for many. Verse 28th.

His Kingdom was not of this World, nor did he seek any Greatness or Authority according to this World, neither over the Jews, nor over the Gentiles, nor over his own Disciples; but he served all, he sought the Good of all, the Life in him which was to reign over all, yet he reserved all, suffered for all, and from all and that was his Way to his Crown; who having finished his Course, fulfiled his Service, perfected his Sufferings, is set down on the right Hand of the Majesty on high, where now he Reigns over all, and is made a King by God in Righteousness. And this is the Pattern, which all his Disciples are to Walk by; the more Life they receive, the more they are to minister; the more they are to serve, they must not lift up themselves by their Gifts; they [...]ust not hereupon lord it over others, or hold forth their Knowledge or Doctrines, and think to make others bow thereto, but wait in their Service, till the Lord make way into Mens Hearts, and pla [...]t his Truth there, and upon him also must they wait for the Watering and Growth of it.

Question. But is there to be no Greatness, no Authority amongst the Disciples of Jesus, or in the Church of Christ; is every one to do what he will, to be subject to his own Fan [...]ies and Imaginations, to the Inventions of his own corrupt Heart? what a confused Building will this be. Sure this will not long remain a Zion, but soon become a Babylon, even a Heap of Disorder and Confus [...].

Answer. There is to be no such Kind of Greatness, no such Kind of Authority; yet there is both Greatness and Authority, suitable to the State of Disciples, suitable to that Kind of Kingdom whereof they are. There are Laws, there are Governments, there are Governors, there is ruling, and there is subjecting, but all in the Spirit, all suitable to that which is to be governed; but no Government of or according to the Flesh; as Christ's Kingdom is not as this World, so the Government of his Church and People is not according to this World, but that which gathers is his Spirit, and that which is gathered is Spiritual; so that which is governed is the Spirits of his People, and they are to be governed by his Spirit, and Spiritually, and not after a fleshly Manner.

Thus Christ himself, though he ministered to his Disciples, yet he also was their Lord and Master, and in the Spirit and Life of the Father, ruled over them; and thus the Apostles and other Ministers of Christ, had likewise, in the Spirit, the Care of the Churches, and Authority in the Lord, by his Spirit, to govern the Spirits of his People; not to govern after a fleshly Manner, by their own Wills; not to prescribe them in a lordly Way, either what they should believe or practise, but in the Light, and in the [Page] Power of the Spirit, to make their Way into every ones Conscience in the Sight of God, ministering to every one in the Spirit, according to their Capacity and Growth, and waiting patiently for God, to convey the Food and Nourishment, and to build their Spirits up in the Faith thereby.

The Spirit of the Prophets is subject to the Prophets.

Here is the Government, here is the Law of Rule and Subjection in the Life: Every one feeling a measure of the Spirit in himself, is thereby taught to own and subject to a greater Measure of the same Spirit in another. He that hath no Measure of the Spirit of God, he is not of God, he is none of Christ's; and he that hath received a Measure of the Spirit, in the same Spirit, s [...]eleth another's Measure, and owneth it in its Place and Service, and knoweth its moving, and cannot quench it, but giveth way to it with Joy and Delight. When the Spirit moves in any one to speak, the same Spirit moves in the other to be subject and give way; and so every one keeping to his own Measure in the Spirit, here can be no Disorder, but true Subjection of every Spirit; and where this is wanting, it cannot be supplyed by any outward Rule, or Order, set up in the Church by common Consent; for that is fleshly, and lets in the Flesh, and destroys the true Order, Rule and Subjection.

The Apostles and Ministers of Christ, come from Christ with a Message of Life and Salvation, with a Testimony concerning the good Will of God, and his Love to Mankind, pointing out the Way from Death to Life, from Bondage to Liberty, from W [...]th and Destruction, to Peace and Salvation. What they have seen, what they have felt, what they have tasted, w [...]t they have handled, what they have found, redeem and deliver them, that they Declare abroad to others, as they are moved, as they are sent, as they are guided and assisted.

Now, that which they Preach to, is Men's Consciences in the Sight of God. They open the Truth which they know, they give their Testimony in the moving, leading and Power of the Spirit, and they leave it to the same Spirit, [...]o demonstrate it to Men's Consciences, as it pleaseth. They are nothing, they can do nothing, they cannot convert any Man to God; but the Power that speaketh by them, the same Power worketh in other Men's Consciences, at its Pleasure. And here is the Beginning of the Government of Christ in the Heart, when his Truth carries Conviction with it to the Conscience, and the Conscience is drawn to yield itself up to him; then he lays his Yoke upon it, and takes upon him the guiding of it; he cherisheth it, he cleanseth it, he comforteth it, he ordereth it at his Pleasure, and he alone preserveth it pure, chaste, gentle, meek and pliable to the Impressions of his Spirit; and as the Conscience is kept single and tender to Christ, so his Government increases therein; but as it becomes [Page] hard, or subject to Men's Wills, so another Spirit gets Dominion over it.

Thererefore the great Work of the Minister of Christ, is to keep the Conscience open to Christ, and to preserve Men from receiving any Truths of Christ's, as from them, further than the Spirit opens, or to imitate any of their Practices, further than the Spirit leads, guides and persuades them. For Persons are exceeding prone to receive Things as Truths from those whom they have an high Opinion of, and to imitate their Practices, and so hurt their own Growth, and endanger their Souls. For if I receive a Truth before the Lord makes it Manifest to me, I lose my Guide, and follow but the Course of the Flesh, which is exceeding greedy of [...]eving Truths, and running into religious Practices without the Spirit; therefore the main Thing in Religion is, to keep the Conscience pure to the Lord, to know the Guide, to follow the Guide, to receive from him that Light whereby I am to walk, and not to take Things for Truths, because others see them to be Truths, but to wait till the Spirit makes them Manifest to me; nor to run into Worships, Duties, Performances or Practices, because others are led thither, but to wait till the Spirit lead me thither. He that makes haste to be rich, even in Religion, running into Knowledge, and into Worships and Performances before he feel a true and clear Guidance, shall not be innocent, nor the Lord will not hold him guiltless, when he comes to visit for spiritual Adultery and Idolatry. The Apostles were exceeding tender in this Point, for though they certainly and infallibly knew what was to be believed, yet they were not Lords over Mens Faith, but waited till he who is Lord of the Faith, would open the Way into Men's Consciences. They did not take upon them to be able to turn the Key, to let in Truth and Conviction into Mens Spirits (as Men in these Days have been too apt to undertake) but directed them to him who had the Key, there to wait for the Conviction and Illumination of their Minds, and so to receive in as they found him give forth to them.

Let every Man, saith the Apostle, be fully persuaded in his own Mind. Take heed of receiving Things too soon, take heed of running into Practices too soon, take heed of doing what ye see others do, but wait for your own particular Guidance, and for a full Persuasion from God what is his Will concerning you; though I know this to be a Truth, yet do not ye receive it, till God make it Manifest to you; receive Truth from his Hand; stay till he give it you. Indeed the main Matter in Religion, is to keep out the wrong Part, the forward Part, the bastardly Birth from running into Duties, catching of Op [...]ni [...]s, and laying hold of Promises; and to feel the Heir born of the Immortal Seed, to whom all belongs, and that the other Birth never afterwards get up above him, but be subdued and brought into Subjection.

Again, saith the Apostle, take heed of doing any Thing doubtingly, [Page] be not forward, be not hasty, wait for the leading, wait for the Manifestation of the Spirit; be sure thou receives what thou receives in the Faith, and practise what thou practises in the Faith; for whatsoever is not of Faith, is Sin, being an Error from the Principles of Life, which is to Guide; and thereby thou losest Ground, and Dishonourest Christ, and cometh under Condemnation.

And so the Apostle Warns Believers, to take heed of drawing one another on too fast, or of judging one another in such Tnings as some of them might have light in, others not. He that eateth, not to judge him that did not eat; and he that did not eat, not to judge him that did eat. Yea, in Matters of Worship, he that observed a Day, and kept a Sabbath, not to judge him that observed not a Day, or kept not a Sabbath; for the Jews, which were truly converted, yet were hard to be drawn off from the Observation of their Sabbath, could hardly bear with the believing Gentiles, who were never taught to keep their Sabbath with them, but were taught to esteem every Day, and sanctify it to the Lord, Rom. 14th Chap. 5th Verse. And these who esteemed every Day, and dedicated it to the Lord, (ceasing from Sin, and resting in him, for under the Gospel we are not to set up a new Type, but to enter by Faith into the true Rest, which is the Substance of wh [...] the other signified) could hardly bear with them who observed a Day; even in the Apostles Days, Christians were too a [...] to strive after a wrong Unity, and Uniformity in outward Practises and Observations, and to judge one another unrighteously in these Things. And mark, It is not the different Practice from one another, that breaks the Peace and the Unity, but the judging of one another because of different Practices. He that keeps not [...] Day, may unite in the same Spirit, in the same Life, in the same Love, with him that keeps a Day; and he who keeps a Day, may unite in Heart and Soul with the same Spirit and Life in him who keeps not a Day; but he that judgeth the other because of either of these, e [...]rs from the Spirit, from the Love, from the Life, and so breaks the Bond of Unity. And he that draws another to any Practice, before the Life in his own Particular lead him, doth, as much as in him lies, destroy the Soul of that Person, Verse 15. This was the Apostles Rule, for every one to perform singly to the Lord, what he did, and not for one to meddle with the Light or Conscience of another (undervaluing his Brother, or judging him because his Light and Practice differed from his, Verse 10th of that 14th Chap.) but every one to keep close to their own Measure of Light, even to that Proportion o [...] [...]aith and Knowledge which God of his Mercy hath bestowed on them; and here is the true Unity in the Spirit, in the inward Life, and not in an outward uniformity; that was not necessary in the Apostles Days, nor is it necessary now: And that Eye which so dotes upon it, overlooks the one Thing which is necessary; Men keeping close to God, the Lord will [Page] lead them on fast enough, and give them Light fast enough, for he taketh Care of such, and knoweth what Light and what Practices are most proper for them; but for Men to walk on faster than the Lord holds forth his Light to them, this overturns them, raising up a wrong Thing in them, and the true Birth hereby comes to suffer, to shrink, and be drawn back. And, O! how sweet and pleasant is it to the truly spinitual Eye; to see several Sorts of Believers, several Forms of Christians in the School of Christ, every one learning their own Lesson, performing their own peculiar Service, and knowing, owning, and loving one another in their several Places, and different Performances to their Master, to whom they are to give an Account, and not to quarrel with one another about their different Practices, Romans xiv. 4. For this is the true Ground of Love and Unity, not that such a Man walks and does just as I do, but because I feel the same Spirit and Life in him, and in that he walks in his Rank in his own Order, in his proper Way and Place of Subjection to that; and this is far more pleasing to me, than if he walked just in that Track wherein I walk: Nay, so far as I am spiritual, I cannot so much as desire tnat he should do so, until he be particularly led thereto, by the same Spirit which led me. And he that knows what it is to receive any Truths from the Spirit, and to be led by the Spirit, and how prone the fleshly Part is to make haste, and how dangerous that haste is, will not be forward to press his Knowledge or Practices upon others, but rather wait patiently till the Lord fit them for the receiving thereof, for fear, lest they should receive and Practise too soon, even in that Part which cannot serve the Lord. And this I can truly say, concerning myself, I never found my Spirit forward to draw any, either to any Thing I believed to be true, or to any Practice or Way of Worsnip I observed or walked in, but desired that the Power and Leadings of Life might go before them; and was afraid lest Men should receive Things from my Hand and not from the Lord's. Yea, and this I very well Remember, that when I walked in the Way of Independency (as it hath been commonly called) I had more Unity with, and more Love towards such as were single hearted in other Ways and Practices of Worship (whose Spirits I had some feeling of in the true Simplicity, and in the Life) than with divers of such, who were very knowing and zealous in that Way of Independency, in whom a wrong Thing in the mean time had got up, which had caused them to swerve from the Life and from the Simplicity.

So that the true Church Government being in the Spirit, and over the Conscience, as in the Sight of God, the great Care must be to keep it within its Bounds, that nothing else govern but the Spirit, and that the Government be extended only unto that which is to be governed.

[Page] First, Care must be had that nothing govern in the Church of Christ but the Spirit of Christ; that nothing else teach, nothing else exhort, nothing else admonish and reprove, nothing else cut off and cast out. Every Minister in the Church is to watch over his own Spirit, that it intrude not into the Work of God, that it take not upon it to be the Teacher, Exhorter, the Reprover, &c. And every Member is to wait in that Measure of the Spirit which he hath received, to feel the goings sorth of the Spirit, in him who teacheth and governeth, and so to subject, not to Man, but to the Lord, to receive from the Lord, to obey the Lord. Not to know any Minister, according to the Flesh, but to receive and submit to what comes from the Spirit, in the Spirit. Not to know Paul or Apollo, or Cephas, but the Spirit ministering in them. Paul may err; Apollo may err; Peter may err (And did err, where he compelled the Gentiles to live as the Jews, Gal. ii. 14. For which Paul withstood him to the Face, Verse 11.) And Barnabas also did err, Verse 13. But the Spirit cannot err: And he that keeps to the Measure of the Spirit in himself, cannot let in any of thoir Errors, if they should err, but is preserved. For the least Measure of the Spirit is true, and gives true Judgment: But he that receiveth never so great a Measure of the Spirit, yet if he keep not low therein, but lifteth up himself because thereof above his Brethren, may easily err himself, and draw aside others into his Error.

Secondly, Care must be had that the Conscience be kept tender, that nothing be received but according to the Light in the Conscience. The Conscience is the Seat of Faith, and if it be not kept close to the Light which God lighteth there, Faith is soon made Shipwreck of [...] Christianity is begun in the Spirit, which keepeth out the flleshly Part, with all its fleshly Wisdom and Reasonings about spiritual Things: And as the Beginning is in the anointing, so must the Progress be; as the Spirit begins in the Conscience by convincing that, by persuading that, by setting up his Light there, and leading the Soul by that Light; so that Light must still be eyed, and acording to its Growth and Manifestation in the Conscience, so must the Soul stand still, or go on.

The great Error of the Ages of the Apostacy hath been to set up an outward Order and Uniformity, and to make Men's Consciences bend thereto, either by Arguments of Wisdom, or by force, but the Property of the true Church Government is, to leave the the Conseience to its full Liberty in the Lord, to preserve it single and entire for the Lord to exercise, and to seek Unity in the Light and in the Spirit, walking sweetly and harmoniously together in the midst of different Practices. Yea, and he that hath Faith, and can see beyond another, yet can have it to himself, and [...] his Brother with it, but can desc [...]d and walk with [...] ording to his Measure, and if his Brother have any heavy [...] upon him, can lend him his Shoulder, and bear Part of [Page] his Burthen with him. O! How sweet and lovely is it to see Brethren dwell together in Unity, to see the true Image of God raised in Persons, and the knowing, and loving one another in the same Image, and bearing with one another through Love, and helping one another under their Temptations and Distresses of Spirit, which every one must expect to meet with.

If thou art a Christian in Deed, and in Truth, preserve thy Conscience pure and tender towards God; do not defile it with such religious Practices, Duties, Ordinances, &c., as thou dost not feel the Spirit leading thee into; for all such are Idols and exceedingly pollute thee. And be tender also of thy Brother's Conscience, and be not an Instrument to draw him unto any Thing which the Lord leads him not into, but rejoice if thou find him in Simplicity of Heart, startling at any Thing; for if he abide here faithful, his Guide will in due Season appear to him, and clear up his Way before him; but if he be too hasty he may follow a wrong Guide, and that Guide will never lead him aright towards the Kingdom, but intangle him further and further from it.

O how many have run a Whoring from the Lord! How many have first lost the Guidance of his Spirit, and then drowned their Life in religious Performances! How many have drunk of the Cup of Fornication from the Life; at the Hands of the fleshly Wisdom! How many have filled their Spirit with New-Testament Idols and Images! How many have even hardened their Hearts and Consciences, by following the Doctrines of Men, their imaginary Meanings of Scriptures, and the Imaginations and Dreams of their own Hearts! Is it not time for Men at length to turn back towards the Lord, to wait for the Visitation and Light of his Spirit, from whom they have gone a Whoring, and whom in all these Things they have grieved? And if ever any feel and enjoy the Guidance of God's Spirit, their Conscience must be ke [...] tender to it, and ready to hear and follow his Voice, who speaks in Spirit to that which is born of him, which infallibly knows his Voice, and being kept clear, cannot doubt concerning it. My Sheep hear my Voice, saith Christ, they know it; and the Voice of the strange Spirit they know not, so as to follow it, but turn from it both in themselves and others: But that which is not the Sheep, but hath only the Sheep's Cloathing, cries out, how shall we know the Voice of the Spirit? We may be deceived. Nay, that which is born of God, that which is the Elect of God, cannot be deceived. Wait therefore for the Birth of the Spirit, to which the Spirit is given for a Guide, who infallibly guides it out of Deceit. All Deceivers are out of this Birth, out of this Spirit, perhaps in some Birth or other, framed from the letter, and living in the Imitation of some Practices and Ordinances from the letter (under which Cover they lie in wait to deceive) but Strangers to the Life and Power, and to that Wisdom which begets and bears to God. Thus the Jews err'd, and deceived their Proselites before [Page] the coming of Christ. Thus the Christians (in Name) have generally erred all along the Apostacy, and indeed (for the Generallity) have not been true Christians, but only a persecuted Remnant amongst them, whose Life hath been nourished and preserved, not by Doctrines and Observations which they have been taught by the Precepts of Men, nor by the Knowledge which they themselves have gathered; but by a little Bread daily handed to them from the Father of Mercies out of the Wilderness: That was the Thing which nourished their Souls up to God, though many of them knew not distinctly what it was that nourished them, nor how they came by it.

Objection. But is not Uniformity lovely, and doth not the Apostle exhort Christians to be of one Mind, and were it not a sweet Thing if we were all of one Heart and one Way?

Answer. Yea, Uniformity is very lovely, and to be desired and waited for, as the Spirit of the Lord which is one, leads and draws into one. But for the fleshly Part (the wise reasoning Part of Man) by fleshly Ways and Means to strive to bring about fleshly Uniformity which ensnares and overbears the tender Conscience, this is not lovely, nor spiritual, nor Christian like. And the Apostle, who exhorts Christians to one Mind, yet doth not bid them force one another into one Mind, but walk together sweetly so far as they had attained, and wherein they were otherwise minded, God in his due Time would reveal more to them, Philip iii. 15, 16. He that hath, to him it shall be given; and the Intent and Work of the Ministry (with the several Ministrations of it) is to bring into the Unity, Ephes. iv. 13. as Persons are able to follow, and not to force all Men into one Practice or Way; that's the Way to destroy the Faith, and the true Unity, and at best can Introduce but a fleshly Appearance of Unity in such a Form of Worship and Godliness, as eats out the Power. And for being of one Heart and one Way, blessed be the Lord, this is in a Measure known and witnessed; the Way is one Christ, the Truth of God; and he that is in the Faith, and in the Obedience to that Light which shines from his Spirit into the Heart of every Believer, hath a taste of the one Heart, and of the one Way, and knoweth that no Variety of Practices (which is of God) can make a Breach in the true Unity. This is the one Way, for every one to be subject to that Light of Christ's Spirit which he hath received from Christ; and every one keeping here, there is also one Heart kept in the midst of all the Variety, and Diversity of Practices. And the Unity being thus kept, all will come into one outwardly; also at length, as the Light grows in every one, and as every one grows into the Light; but this must be patiently waited for from the Hand of God (who Hath the right Way of effecting it, and who alone can do it) and not harshly and cruelly attempted by the rough Hand of Man.

FINIS.

Information about this book

Title statement

A Collection of some writings of the most noted of the people called Quakers, in their times. Collected together, in order that such who profess that way may now compare their sentiments with those of their forefathers, as they term them, or such as were deemed worthy ancients, whose writings have been approved of by the society in general.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2009-10.

ID [DLPS]

N08288

ID [TCP]

N08288

ID [STC]

Evans 10583

ID [NOTIS]

APX3279

ID [IMAGE-SET]

10583

ID [EVANS-CITATION]

99020047

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 10583.

Notes

(Evans-TCP ; no. N08288)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 10583)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 10583)

Source

— A Collection of some writings of the most noted of the people called Quakers, in their times. Collected together, in order that such who profess that way may now compare their sentiments with those of their forefathers, as they term them, or such as were deemed worthy ancients, whose writings have been approved of by the society in general., M. M., ed..

Extent

iv, 5-34 p. ; 22 cm. (8vo)

Printed [by W. and T. Bradford] for the compiler,,. Philadelphia, :: 1767.. (Introduction signed: M.M.) (Printers' names supplied by Evans.)

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