am I disposed to think there is a sincere remnant amongst you, in whom the seed of righteousness is yet alive; and with that seed in whatsoever society or body of men I find it, I hold the unity of faith in the bond of peace: but I know this is a point that you cannot grant to a dissenting Papist. But secondly, As touching lesser matters, or principles of less consequence, or, in regard to outward ceremonics or gestures-whether it be fit to press uniformity in these things? For answer to this it is fit to consider First, The nature of the things themselves. Secondly, The spirit and ground they proceed from. Thirdly, The consequence and tendency of them. But before I proceed upon these, I affirm, and that according to truth, that as the Church and assembly of God's people may, and hath power to decide by the Spirit of God in matters fundamental and weighty, (without which no decision or decree in whatever matters is available,) so the same Church and assembly in other matters of less moment as to themselves, (yet being needful and expedient, with respect to the circumstance of time, place, and other things which may fall in ;) may and hath power by the same Spirit, and not otherwise; being acted, moved, assisted, and led by it thereto, to pronounce a positive judgment; which no doubt will be found obligatory upon all such who have a sense or feeling of the mind of the Spirit: though rejected by such as are not watchful, and so are out of the feeling and unity of the life. As to the nature of the things themselves: If it be such a thing, the doing or not doing whereof, may bring a real reproach against the Truth professed and owned; and by which a visible schism, or dissension arise in the church, by which truth's enemies may be gratified, and itself brought into disesteem: then it is fit for such whose care it is to keep all right, to meet together in the fear of God, to wait for His counsel, and to speak forth His mind, according as He shall manifest His mind in and among them and this was the practice concerning circumcision, when on debate in the primitive Church. See Acts xv. Secondly, As to the spirit and ground they proceed from. Whatsoever innovation, difference, or diverse appearance, whether in doctrine or practice, proceedeth not from the pure moving of the Spirit of God, or is not done out of pure tenderness of conscience, but either from that which being puffed up, affecteth singularity, and there-through would be observed, commended, and exalted; or from that which is the malignity of some humours and natural tempers, which will be contradictory without cause, and be secretly begetting of divisions, animosities, and emulations; by which the unity and unfeigned love of the brethren is lessened or rent: I say all things proceeding from this root and spirit, however little they may be supposed to be of themselves, are to be guarded against, withstood, and denied, as hurtful to the true Church's peace, and an hindrance to the prosperity of truth. See Phil. ii. 3, 4. And thirdly, As to the consequence and tendency of them it is mostly included in the two former: for whatsoever tendeth not to edification,-but on the contrary to destruction, and to beget discord among brethren, is to be avoided: according to that of the apostle, Rom xvi. 17, Now, I beseech you brethren, mark them which cause divisions, and offences, contrary to the doctrine which ye have learned, and avoid them. 66 And although it be every person's duty who is enlisted of his own accord, under the banner of the Prince of Peace, to keep the unity of faith in the bond of love and peace, yet this neither destroys nor weakens my third proposition. That the members of the true Church have a liberty of conscience, which may be exercised diversely without judging one another. And in answer to this I affirm, first in general: That whatsoever things may be supposed to proceed from the same Spirit, though diverse in their appearauce, tending to some end of edification—and which in the tendency thereof lies not a real ground for division, or dissension of spirit: fellow-members ought not only to bear with one another, but strengthen one another therein. Now the respects wherein this may be, cannot be better described than by the apostle Paul, which is worthy of our consideration at large, for the opening of this matter, it being one of the weightiest points pertaining to the subject; because on the one hand, due forbearance ought to be exercised, in its right place; so on the other, the many devices and false pretences of the enemy creeping in here, ought to be strictly guarded against; see 1st Cor. 12th chapter from verse 4th to 31st, in which place, the apostle most clearly sets forth the variety of operations, in the diverse members of the body of Christ, working to one and the same end; as the diverse members of a man's body towards the maintaining and upholding of the whole. Now these are not placed in contra-workings, for so they would destroy one another; and therefore the apostle in the ordering of them in three several kinds proves this. First, diversity of gifts: Secondly, difference of administrations; and Thirdly, diversity of operations. And that which is the bond, which keeps the unity here, he also mentions (viz.) the same Spirit, the same Lord, the same God. The apostle names nothing of contrariety or opposition. This is also held forth by the beloved disciple, in his threefold distinction of fathers, young men, and children. And also by Peter in that of elders and young men. The true liberty, then, in the Church is exercised, when as one judgeth not another in these different places; all minding the unity and general good of the body, and to work their own work in their own place. : Also the forbearance of the saints is exercised, when as they judge one another for being bound in the different appearances, either of doing or forbearing; which may be peculiar to their several places and stations in the body and that there is and may be this diversity of gifts, is excellently described by the apostle, Rom. xii. 3-8. And in which one man ought not to annoy another. And that there were jars and contentions in the primitive Church, appears from 1 Cor. iv. 3, 4, where some judged Paul wrongfully. And also from 3 John-where Diotrephes, exalting himself above his place, judged whom he ought not. By these instances we may clearly see, there ought to be a mutual forbearance; that there may be neither a coveting nor aspiring on the one hand, nor yet a depressing or conde:nuing on the other. But besides the forbearance of this nature, which is most ordinary and universal (and for the exercise whereof there is and will still be a need so long as there is any gathering or Church of Christ upon the earth,) there is a certain liberty or forbearance also, that is more particular, and has a relation to the circumstance of time and places, which will not hold universally: whereof we liave examples in the primitive Church: One was in suffering circumcision to the Jews for a time, and other legal purifications and customs, as in observation of days, and in abstaining from meats. See the 21st of Acts, the 14th of Acts, and 1st Cor. 8th chap. Here the apostle commends these acts of forbearance being done in condescension to the weakness of such, upon whom the ancient (and truly deserved in its season) veneration of the law had such a deep impression, that they could not yet dispense with all its ceremonies and customs. say also unto thee, That thou art Peter, and upon this rock. I will build my Church, and the gates of hell shall never prevail against it. This rock! what rock? How do you (Papista) prove that Peter was the rock against which the gates of hell should never prevail. Surely the gates of hell prevailed over Peter when he denied that he so much as knew-or ever had known Christ in his humanity: where was your infallible rock when it was shaken: yea, overturned by the voice of a poor maid servant? And Paul, at another time, upon another occasion, proved him guilty to his own face: if Peter be your Rock, upon which you build your Church, either disprove these scriptures, or never more pretend to infallibility in your church government. But yet the apostle was far from condescending or allowing these things to such Jews as had once seen over them; or to such of the Gentiles who would have been exercising this liberty or pleading for it. And therefore he argues with the Galatians thus-Are ye so fallen from grace, that ye seek justification by the law? If ye be circumcised, Christ shall profit you nothing. Chapter 4th, verse 11th, he complains that he was afraid that he had laboured in vain: if after they had known God, they wanted (or began) to turn back, and fall away to the beggarly elements. In 1st Timothy iv. 3, he calls commanding to abstain from meats a doctrine of devils, which, in another respect, But, my friend, please to observe Christ's words was Christian forbearance. So we may see, that in over again-"Blessed art thou, Simon Barjona, for these particular things, there is great need of wariness flesh and blood hath not revealed this unto thee, (itin the Church of Christ: For that sometimes forbear-what? this mystery, as above,) but my Father which ance under a pretence of liberty may be more hurtful, | is in heaven." What! had the Almighty spoken to than downright judging. Peter in person, as one man speaketh to another? or had he spoken to him by an angel, and told him that Jesus was the Christ-his Son? or had he not rather revealed it unto him by the powerful influence of his Holy Spirit in Peter's heart, and thus discovered the mystery of Christ's Divinity to his understanding: And upon this rock-this unerring, infallible, and true Teacher-who discerns the hearts and inward parts, I will build my Church, and the gates of heil or all the powers of darkness, shall never prevail against it. Yet there may, and ought to be, a mutual forbearance in the Church of Christ in certain such cases which may fall in and a liberty that is in the Lord which breaks not the peace of the true Church: but in such matters (as is before observed) both the nature of the things, the spirit they come from, and the occasion from whence, and their consequence and tendency, are carefully to be observed. (My friend, let this proposition be a speculum for thee wherein to view thy (so called) paternal or pastoral care for J. S.* Peter, thou knowest, denied that he so much as knew Christ; yet a simple cock was the instrument of shewing him his error, much more thee.) But, lastly, let us examine in whom the power of decision is that is, who are the proper judges; in whom resides the power of deciding controversy. And this is the specific difference and distinguishing property of the Church of Christ-from all other antichristian assemblies, and churches of man's building and framing. To give a short, but clear and plain answer to this proposition: The only proper judge of controversy in the Church is the Spirit of God, and the power of deciding solely lies in it as having the only unerring, infallible, and certain judgment belonging to it: which infallibility is not necessarily annexed to any persons, person, or places whatsoever, by virtue of any office, place, or station, any one may have, or have had, in the body of Christ. That is to say, have any ground to reason thus?-because I am, or have been, such an eminent member, therefore my judgment is infallible: or, because we are the greatest number, or, that we live in such a noted or famous place, and the like. Though some of these reasons may, and ought to have their true weight, in case of contradictory assertions yet not so, as upon which, either mainly, or only, the infallible judgment is to be placed: but upon the Spirit, as that which is the firm and unmovable foundation. And before I conclude, I cannot but remind thee of a Scripture which hath often puzzled me, (to wit,) Jesus asking his disciples, "whom do men say, that I the Son of Man am? and Simon Peter answeredthou art Christ, the Son of the living God." To whom Jesus said, "Flesh and blood hath not revealed this unto thee, (this what? this knowledge-this mystery to the world-that I am the Son of the living God,) but my Father, which is in heaven." And I * J. S. through fear renounced the Papist faith. But I think there was never man, as natural man, yet born of a woman, but upon him, at one time or another, in a greater or lesser degree, the powers of darkness hath prevailed. As for Peter-I think there has been many a man who kept his faith better than he. After all this methinks, Í yet hear thee object, and say "how do you know that our Church is not the true Church, and that we are not a body of men that truly and really have received, and hold the truth as it is in Jesus, and are in measure sanctified, or sanctifying in and by the power and virtue thereof working in our inward parts? I answer thee, in the words of the Wisdom of God, who speaking on this very occasion, told his faithful ones:"by their fruits shall ye know them:"—so, my friend, it is our fruits, that are the most certain evidence, of our being living branches of the true vine. Shouldst thou ask me," Are not our fruits as likely. to proceed from the true vine, as those of any body or society of men, that yet has been, or is, in the world?"" To which I answer in the negative: And that the. proceedings and product of your last General Council, (see the history of the Council of Trent,) so much boasted of by you for its sanctity,-appears to me to be only an assembly of men, who for the sake of interest and worldly respect, had taken upon themselves the name and clothing of Christ's sheep; but (inwardly) like wolves, had ravined-out of the life and virtue of true Christian shepherds. To prove which in particulars, I shall desist at this time-it may be till another opportunity, or perhaps till thou require me to make good my assertion. And to conclude, as thou requested "to exhort me in sound doctrine, and to discourse, and discuss over with me such points of Scripture as I should propose to thee; I desire thy answer to the following particulars, and to make good thy promise" persevering in the doctrine of the apostles," and their (spiritual) successors, which if thou effectest, so as that I can take in thy judgment, I will not only look on thee as an elder worthy of double honour, but apply myself to And first, Who is the woman mentioned in the 12th Thirdly, Who is his Image? Fourthly, What is their mark, without which none must be admitted to buy or sell ? Fifthly, Who is the whore mentioned in the 17th chap-that sitteth upon the waters, and drinketh the blood of the saints? Sixthly, What are the marks of Antichrist? Seventhly, Who is the man that denies Jesus Christ to be come in the flesh ? Eighthly, By what shall I prove the spirits that are gone out to deceive the world? Ninthly, By what shall I know, and how shall I hear, the voice of Christ? Tenthly, How shall I know whether I be one of Christ's sheep? Eleventhly, What is the assurance he gives unto them? Twelfthly, and lastly, What is the mark that he sets upon them? Dear friend, as I have been drawn out in answering thine, (I trust by the spirit of love,) further than I expected, I am desirous to hold the unity of the true faith with thee in the bond of peace, and therefore, as I know thee to be a person that hath a sufficient opportunity of time, (if God will permit,) I desire thec to be full and clear in thy expressions touching thy answers, in my last particulars; which will lay a further obligation upon thy sincere and well-wishing friend, JOSEPH MILTHORPE. 21st of 3rd Month, 1745. W. E. FORSTER'S REPLY. Ir is fully admitted that W. E. Forster's refutation of tithes rested on two or three circumstances. First, on 66 per In addition to this, it may be observed, that such grants were obtained under erroneous or false pretences. First, That tithes were due to God and holy church." Secondly, That the payment of them would tend to everlasting happiness. Thirdly, That the Pope and his ministers have power on earth to forgive sins," which Friends considered to be impious, if not blasphemous assumptions. We have Macaulay's own admission that very great improvements in the reclaiming of land, cultivation, &c. have taken place since the time when tithes were thus given to the clergy, and the period to which he refers-namely, the reign of James II. See his descripIn vol. ii., page 298, Macaulay says,-" Penn had tion of these improvements and alterations, in vol. i., passed his life in declaiming against an hireling minis-pages 200, 281, 311, &c. &c. This must have been the try. He held that he was bound to refuse the pay-result of an outlay of capital and labour, and therefore ment of tithes, and this even when he had bought no moral right could have existed, for kings, or the land chargeable with tithes, and had been allowed the owners of land, to have given to the church (so called) value of the tithes in the purchase-money.' to the end of time, that which they never possessed. It does not by this plainly appear, whether Macaulay thought Penn wrong, or otherwise, in "declaiming against an hireling ministry;" but it implies a censure. That such a ministry is inconsistent with what Penn, and the Society of which he was a member, considered to be a Christian ministry, is well known; and the sincerity of their belief was fully shown, by the long and grievous imprisonments, and great loss of property which they endured on this account. They also ably contested, by their writings, the then com. monly-received opinion, that the clergy had a "Divine Right to tithes ;" and however absurd such a sentiment may now appear, perhaps it was mainly through their instrumentality, that public sentiment on this subject is much if not entirely changed. The latter part of the charge, if it be a charge,"That Penn refused the payment of tithes, even when he had bought land chargeable with tithes, and had been allowed the value of the tithes in the purchasemoney, "-seems to require a more full investigation. It implies an unfair, if not a dishonest, ground for refusal. Now, it must be remembered, that the refusal to pay Vast improvements have been made in almost everything. According to Macaulay, in moral, political, mechanical, agricultural, mercantile, and every other science; and we may, with thankfulness, add, in religious views. We have made some advances from papal darkness. The true light has shone, and we may hope that it will more and more shine unto the perfect day. Already has been discarded the erroneous position, that the State has a power to direct how God is to be worshipped, and to persecute those who would not submit to the ruling power in this respect. Loss of propertyof liberty, and even life, were once the penalties for non-compliance. And we may hope that, with an increase of light and knowledge, the time will come, when the yoke of tithes, which our rulers now compel us to wear-a yoke which was always grievous to our forefathers as well as to us-will be removed. When William Penn purchased, or any other person now purchases, land which by law is subject to tithes, in either case it is bought with all its incumbrances; and if the party is conscientiously restrained from paying Gregory. "THE WORLD IS GROWING WISER." "Three hundred hands are about to be discharged from the dockyard at Woolwich."-Times, 12th Month, 17th, 1849. THE world is growing wiser, throughout the nations wide, A giant power is gathering, which will cast the sword aside, A giant strength will hurl it, to oblivion and to rust, It will yield dismayed, defeated, to reasoning wise and just. A giant voice is asking this question through the earth, What has the sword e'er gained for man? What are its victories worth? A giant tongue is telling of the Christian's creed outraged, Demanding that the sword shall be,-a remnant of the past. Across the wide Atlantic responsive strains we hear, Forgotten be the battle-axe, and broken be the spear;" Through a night of misty darkness there beams a genial ray, The world is growing wiser, and will cast the sword away. The world is growing wiser, then let our hearts rejoice, And let this language be proclaimed, as by a herald's voice, Courage, brave peace warriors, maintain the bloodless fight, The victory will yet be yours, God will defend the right." MAIDSTONE, 12th Month, 18th, 1849. 66 BAPTISMAL REGENERATION. Or how shall mortals "born in sin" Thus, they who break commandments ten, But some there are who still suspect That, when disease is from within, Births. FIRST MONTH, 1830. Is water! T. F. T ANON. 1st. AME: 1A, wife of James Bowden, 86, Houndsditch, London, a son; who was named Alfred James. 16th. MARIA, wife of T. T. Dann, of Nutfield, Surrey, a daughter. J.S.-We have received many books, pamphlets, and papers, on the subject of Vegetarianism; and while we wish well to every effort for improving, not only the moral, but even the physical condition of the people, we yet do not feel called upon to enter either into the merits of the question, or the controversy respecting it. W-W.-We regret not having received his paper earlier. It is reserved for next number. J.R.-We have to thank him for his communication; but do not see that we can avail ourselves of it at present. G.B.; J.B.; H.C.; J.C.; E.D.HI.; G.H.; W.H.; J.M.K.; T.S., J.C.; H.R.; B.C.; L.S.; F.S.; H.B.; J.J.B.; T.B.; B.B.; and D.S., are received. Also, Yearsley's New Method of Curing Deafness; Circular of London Committee for Repeal of the Advertisement Duty; Weep not for the Dead; Peace Advocate; and Herald of Peace for 2d Month; Burritt's Bond of Brotherhood, No. 7, Vol. 4; Scriptural Associations with the Women's Queries; Daily News, of 31st ult., and Carlisle Journal of 1st current. Advertisements. WANTED, in various parts of Great Britain, CUITS Manufactured in Carlisle. For particulars, apply to WILLIAM SLATER, Carlisle. WANTED, by a Young Man, who has had considerable experience in Teaching, a SITUATION in a PRIVATE FAMILY, or in a SCHOOL. Satisfactory references can be given. Address, G. H., care of the EDITORS of The British Friend. WANTED, an Active, Steady Youth, about 16, as an APPRENTICE to a MANUFACTURING and RETAIL CHEMICAL BUSINESS in the Country. Apply to STAFFORD ALLEN, 7, Cowper-street, Finsbury, London. ROYAL WORKS AT Dealers. SHOW ROOMS. JENNENS AND BETTRIDGE, 6, HALKIN STREET, WEST, BELGRAVE SQUARE, LONDON; T these Works are manufactured Paper and Papier Maché Tea Trays, Tables, Chairs, Cabinets, Boxes, ALFRED WOOD, GROCER and DRAPER, HOLM FIRTH, near IlUDDERSFIELD, is in want of an APPRENTICE to the Drapery, and one to the Grocery Business. G UTTA PERCHA TUBING being unaffected by moisture, acids, alkalies, grease, &c., is useful för the conveyance of Water, Oil, Chemicals, Liquid Manure, &c. It is peculiarly valuable for Drain and Soil Pipes.-In case of any stoppage, an incision can be made in the Tubing with a sharp knife, and readily closed again by means of a warm iron. Its strength is extraordinary; the small halfinch diameter tubing having resisted a pressure of 250 lbs. on the square inch without bursting. Gutta Percha is totally impervious to wet, and may be steeped in water or buried in damp or marshy ground for years. From its peculiar property as a non-conductor, it is not affected so soon by frost as metal. The smaller sizes of the Tubing may be had in lengths of 100 feet, and the larger sizes of 50 feet each. CKWORTH SCHOOL.-WANTED, a well qualified Female TEACHER. The situation of GOVERNESS is also still vacant. Apply to THOMAS PUMPHREY, Ackworth School, near Wakefield.-2nd Month, 14th, 1850. JOSEPH SAYCE, WOOLLEN DRAPER, TAILOR, AND HABIT MAKER, 53, CORNHILL, LONDON. RIENDS' CLOTHES, and every description of dress, made in the best possible manner, and of the best materials. FRI LISTS of PRICES, with newly arranged and very simple directions for self-measurement, forwarded free on application. Carriage of Goods prepaid to the nearest Railway Station or Seaport. THE PENKETH SCHOOL. NOTICE. HE intended Additions and Alterations at the Lancashire Quarterly Meeting School, at Penketh, for the Children of Friends, and those who are connected by pleted by Midsummer, when the School will be Re-opened for Girls as well as Boys. birth, or otherwise, with Friends, are expected to be com Applications for admission to be made to SAMUEL EVENS, the Superintendent, Penketh, near Warrington. The Management of this School is now in a state which is highly satisfactory to the Committee. Penketh, 2nd Month 1, 1850. Great Western Land and Emigration Office. JOSEPII NEVILL, SONS, AND CO., The extraordinary power possessed by Gutta Percha Tubing as a Conductor of Sound, renders it invaluable for conveying messages from one room or building to another. The saving of time and labour which these Speaking Tubes will effect, commends them to the notice of the proprietors of Mines, Mills, Warehouses, Hotels, &c., as well as to householders generally. It is this peculiar property of conducting sound, that renders the Gutta Percha Ear Trumpets and WE take leave to inform our friends in Great Stethoscopes so valuable. TO EMIGRANTS, CAPTAINS, SHIPPERS, &c. Manufactured by the GUTTA PERCHA COMPANY, Patentees, Britain, Ireland, &c., and the Public generally, of our Establishment, as above, as Agents, and confined exclusively to Commission, in the Purchase and Sale of Tracts of Land for Subdivision, or Associations; Large and Small Farms, Flour and Saw Mills, Iron and Coal Mines, &c, We keep a Register of all Property Offered us for Sale in Ohio, Kentucky, Indiana, Illinois, Michigan, Iowa, Wisconwish to give reliable information to parties intending to sin, Minnesota, the Western Parts of Virginia, &c.; and we ence to the meetings of the Society. emigrate or to make investments; also, to Friends, in refer All Communications must be Post-paid, per British Mail JOSEPH NEVILL, SONS, & CO. |