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