THE Good Order OF TRUTH JUSTIFIED; Wherein our women's Meetings and Orders of Marriage (by some more especially opposed) are proved agreeable to Scripture and Sound REASON.  
By an old and true Friend to Liberty of Conscience, but not to Disorder, William Loddington.  Formality, not Form, feeds the Spirit of Persecution. So the Service of the House of the Lord was set in Order, 2 Cor. 29.35. Though I be absent in the Flesh, yet am I with you in Spirit, joying and beholding your Order, and the steadfastness of your Faith in Christ, Col. 2.5. 
Printed and Sold by Andrew Sowle, in Holloway-Lane, in Shoreditch, 1685.   

The Good Order OF TRUTH JUSTIFIED.  
UNITY in Spirit is the true and firm Foundation of Love and Fellowship: All Uniformity and Conformity not springing from this, is but Hypocrisy. Where there is Unity in the Life and Spirit of Christ, there will be Uniformity (if no Temptation hinder) in the visible Life and Order, answerable to the measure received. Do men gather Grapes, or Grape Leaves of Thorns? The Sap puts forth the same Leaf as well as Fruit, in every Branch. Yet the comparison holds no further than to the faithful, because Men may counterfeit, but Trees cannot.  
Outward appearances beget a Name, as to outward Fellowships: He shall by men of the World be reputed a Quaker, that is conformable to their Language and Gesture; but the true Quaker (or rather true Christian) takes his Measures from better Foundations. There are Virtues, Behaviours or Operations of men's Spirits discernible to the Spiritual, more or less, and according as they feel Unity in these, they join together to exalt his Glory, who brought them to a sense of Life Immortal, into which the Hypocrite cannot enter; though from this men may fall.  
Never more need to watch and pray, that we be not deceived; for Truth was never more lively counterfeited; nor never did the Mystery of Iniquity work more plausibly to break Sion's Peace. What more hated than Imposition? What more nauseous than Formality? What more ridiculous than impertinent Ceremony? The Serpent knowing all this, covers himself in some places with pretences for Moderation and Liberty of Conscience, as it were in opposition to all Imposition, when indeed it's to bring in Bondage to corruption: But the Daughter of Babylon is known, though decked with Pearls and fine Array, glorious words of Truth.  
This Spirit never had a fairer advantage, because so many have turned Persecutors under pretences of Conformity to Religious Order and Government; so that many Arguments now brought in behalf of good Order, though sound and rational, yet are slighted, because formerly some Persecutors have made use of them to a wrong end. Hence strong Delusions get over such as receive not the Love of Truth, that they may be saved. Yea, some who I believe did in love receive it, yet not keeping to it, are drawn into opposition to its Order; whereby Divisions and Offences arise, contrary to the peaceable Doctrine of Christ Jesus our Lord.  
Two things are principally pretended to be the subjects of their Dissatisfaction, viz. our women's Meetings, and Order of Marriage. But alas! if these two things were removed, other Dissatisfactions would spring up, and others after them, till and Order and Government were dissolved. They know not what Spirit it is which makes them stumble; give it an Inch, and it will take more: Nay, some have even lost all their Profession of Religion by doing so.  
Now because I am verily persuaded in my own Spirit, that good Words and fair Speeches deceive many simple hearts, I feel a freedom for their sakes, (some are so far gone, pure Reason doth not reach them) to write something of what the Lord, not man, nor by Man, opened to me about these matters, that after my searching and trying them, I might be established (glory to his Name) in his blessed Truth, and enabled in some measure to give a Reason of my Hope and Practice.  
1. As to the First then, this Question, in my Understanding, contains the whole matter.  
Q. Whether it be agreeable to Scripture for our Women Friends to meet by themselves, or to sit, speak and act equally with men in Meetings of Business of an outward or temporal nature or tendency?  
Answ. I put Scripture in the Question, because I know its a common Objection, That women's Meetings are not to be found there. Is not this plain limiting the Spirit of the Lord to those only times when that was written, as if nothing of Order hereafter may or must be necessary and expedient, but what was so in those days? There is a general Rule (not the worse because Superstition hath abused it) in 1 Cor. 14. That all things be done Decently, and in Order; but the particular Circumstances of Decency and Order are left to the judgement of Christians in every Age, a the Lord shall direct them. But to come closer to the Question, it's very clear to me, that our women's Meetings are plainly agreeable to the scope and fence of the Apostle Paul in 1 Cor. 13.3. where he weightily argues, and earnestly presseth us to take notice of it, saying, I would have you to know, That the Head of the Woman is the Man. If so, then if our women's Meetings consist with the Headship, they are justified by this Scripture; but such Meetings as are destructive to it, and take it away, cannot be lawful.  
That the first are consistent with this Headship, and the other destructive, appears by what follows.  
If Women be taken into men's Meetings, appointed for outward or temporal Concerns, with equal freedom to sit, speak and act with them, than I see no Headship man hath: For if he hath any, it must be either in Temporal or Spiritual matters. In Spirituals he hath none, for the same Apostle, Gal. 3.28. affirms, That Male and Female are all one in Christ; that is, in services purely spiritual, relating only to Christ and the Soul; such as Prayer and Prophecy; Therefore in 1 Cor. 11. equal freedom is given to the Woman as much as to the Man to Pray and Prophecy.  
But on the other hand, womans Friends meeting by themselves, may without the least suspicion of usurping Authority over the Men, confer and reason together, how to serve Truth in their places, in such things as are most proper and suitable for them, still submitting to the Wisdom of God in the men's Meetings: Whereas being mixed together, if a man should make a motion about any business, and a Woman should stand up, and signify her dislike of it, though in most mild and tender words, would not any Man, yea, an Unbeliever (if he should come in and hear it) would he not conclude the Women in such Meetings had as much Power as the Men? Let none Reply, It matters not what unbelievers say; for Paul himself was very careful that nothing might be done in the Church of Christ, that might stumble Unbelievers, as hereafter will be noted, from 1 Cor. 14. Wherefore he knowing Man's Headship to be owned by the Law of Nature, commands the Woman to be covered when she prays or prophecies; which Covering, vers. 10. is called, Power on her Head, because it was to signify to all that should come into the Meeting, that though she had equal freedom with Man to pray or prophecy, yet nevertheless she still was to own, and did own the Man's Power over her in visible or temporal things. But the Man praying or prophesying, is to be uncovered, in testimony that there is no Power in any Creature above him. And to answer all Objections, in ease this his Epistle should come where People did wear no Cover on their Heads, than he directs them to Nature's covering to confirm this Headship: The Woman's Hair (saith he, vers. 15.) is given her for a Covering, and she is not to cut it off, nor the Man's to be worm of a length like the Woman's; for that would be a shame in Nature, vers. 14. for it would signify he hath lost his Headship.  
Thus we may observe how zealous the Apostle is in this matter; there was no need to write this to distinguish their Sex, for that was as plainly manifest by their other Garments, in those days as well as ours.  
This Headship of Man over the Woman, being only in Temporals, hinders not their Spiritual Unity: So the Headship of God mentioned in the same Verse, takes not away the Unity of God and Christ. Jesus himself rightly divides this word of Truth; for in John 10.29. speaking of his spiritual Power to save his Sheep, he saith, I and my Father are one: But in chap. 14.28. relating to the concerns and sufferings of his Body, than he saith, My Father ●s greater than I So Male and Female are all one in Christ, that is, in Spirituals, but Man the Head in Temporals.  
Obj. If any reply, This Headship is only to be understood in Family Affairs.  
Ans In granting this they grant the other also, unless they will say, Man is Head in some small private Concerns, but in public and weighty matters the Woman is to be his equal in Power. This renders the Apostle very weak in writing so earnestly for so small a matter, which indeed requires no Proof at all. But further, if this Objection were true, than these Gestures of covering and uncovering the Head, before commanded, should only be used in private Family Prayer or Prophecy, where the Headship thereby signified, is only to be in force.  
Obj. 2. But I have heard it hinted, That Women might be with Men in Meetings of Business, provided they were silent, as if they were in such Meeting the Apostle relates to, when he commands Women to be silent, 1 Cor. 14.25. and 1 Tim. 2.  
Answ. Then must they sit as useless Spectators, not daring to speak what may open in their Understandings, touching any thing among them. But a little to explain these Scriptures; there is not the least ground to suppose the Apostle diverted his Mind from Meetings of Worship to Meetings of Business, when he said, Let the Women be silent: for in this 14th chapter, he writing principally about Prophecy, recommends some Circumstances necessary to be observed, which he would have every man, that thinks himself to be a Prophet, or Spiritual, to own as God's commands, vers. 37. Two Scandals he labours to prevent. 1st. When any speak with Tongues (which he would not forbid, though he commends Prophesying in plain known Language before it) that there should be an Interpreter ready, or else it were better to be silent, vers. 28. and the Reason is in v. 23. Because if an unlearned Man, or an unbeliever should come in, he would say they were Mad. Mark how careful he is of Truth's Honour, that Unbelievers Mouths might not be opened against it. And, 2dly, he commands, That Women should then be silent; that is, when any speak with Tongues above their Understanding, it is not permitted unto them to speak in the Church; that is, by way of ask Questions there: But if they will learn (saith he) that is, if they have a desire to know the meaning of any thing there spoken in a Tongue unknown to them, let them ask [Mark, ask] at home: For if a Woman should but ask, or desire a Man in the Church to explain himself, it might be apt to be taken for a Command by Unbelievers, if they should come in; and so that might occasion another Scandal, That Christian Women did usurp Authority over the Men. Wherefore writing to Timothy, he requires the same thing to be observed by the Women there, telling him, That they were to learn in silence with all Subjection or Quietness, and not to teach or speak in any such way as might look like usurping Authority over the Men, either in the Church, or indeed in any other place; for that would stumble even Unbelievers they could not endure that. And so he gives two Reasons why Man is to have this Headship; Because Adam was first form, v. 13. Secondly, Because Adam was not deceived, (that is, by the Serpent) but the Woman being deceived, was in the Transgression, v. 14. And this in short is the plain sense and substance of these two Scriptures compared together, which are so often mis-applyed to wrong ends and practices this day. But now, all this doth not forbid a women's opposing a wrong Spirit, if it shall dare to speak in the Church; Woman or Child, as well as Man, in the move of the Spirit of God may do that; Nor doth it forbidden a Woman's Praying or Prophesying; for than he had contradicted what (in chap. 11. of the same Epistle) he allowed of. Thus the Scripture, so plainly asserting Man's Headship, by true consequence, condemns all Practices that overthrew it. And truly, I often admire, that some whom I know to be ingenious and rational in other things, should not see how they cloud themselves at present, nor foresee the future Inconveniences of such Meetings they contend for.  
Obj. 3. I once heard a kind of arguing against this Headship, from the state of Adam and Eve before the fall, As if Truth's Principles did lead us to join Man and Woman together now, in ordering all things as they two did in Paradise.  
Answ. I own, Truth presseth to that Perfection in Spirit: He that is in Christ is a new Creature, as to the spiritual part, being baptised into that Spirit which knows no distinctions, according to Flesh, as of Jew or Greek, Bond or Free, Male or Female. But to turn this into an Argument for outward things; and to say, if any one be in Christ, his outward Body is a new Creature, not of the same Flesh and Bones, nor liable to the same Distempers as before; and so to make void all distinction in the natural Sex, States and Conditions, is great Darkness, and contains such Absurdities as run all into Confusion.  
I shall say no more to this particular: There is more light in one Sun than in many Stars. Until this Principle of Man's Headship in Temporal things be dissanulled, I know nothing can be urged in opposition to the Order of our women's Meetings, or in behalf of the mixed Meetings before mentioned.  
The Second thing in the Order of Truth, by some opposed, is Our way of Marriage; which though established by the Wisdom of God in our Meetings, being comely and commendable, even in the Eyes of sober discreet People of the World; yet some professing Truth, (A Shame to see it!) are so pettish and conceited, that nothing will please them, unless a liberty be granted to Marry what way, yea, and what Persons too they please. And except we will consent to, and approve of such a Liberty, they cry out, Imposition, Formality, etc. And they are very ready to urge the Apostles granting liberty of eating Herbs and Flesh, Rom. 14. as a good Argument for them. Is Marriage of no greater concern than such things? According to my measure in Truth, I affirm, they may more plausibly contend for a liberty to put off their Hats in Salutations, as the World doth; for this would not so much reflect upon Truth as diversity of Marriages: The World doth not regard our Gestures or Salutations, as matters of Religion; but Marriage is generally owned to be God's Ordinance: Wherefore if our Meetings, (which we believe have greater light in Religious matters than other gatherings) should not agree in the manner of celebrating this Ordinance of God, would they not render themselves very weak, yea, below the Wisdom of other Churches (so called?) Will the Jew tolerate his Circumcision? the Baptist, Water-Baptism? or the Bishops, their Matrimony to be administered after divers ways and different forms? Do not we truly conclude against all them who contend for Water-Baptism, that they are all in the dark about it, because they cannot agree either as to the subject, or to the manner of its Administration? And would they not say the same of us, if we should fall into the like Controversy? But blessed be God, a Remnant are kept by his Power over all these vain janglings and Oppostions. These Hearts are knit together in Love and Peace by his Spirit; and they strive together, and are strengthened by his Might to hold fast the Faith and Order of his blessed Truth.  
But the great scruple is, Propounding Intentions of Marriage to the women's Meetings; and no other Reason for it, as I remember, but that it was Needless.— A few words to this.  
If one principal end of publishing Intentions of Marriage, is to prevent Abuses, and to discover deceit in either Party, if there be any, than all means very serviceable to this end, ought not to be accounted needless: But our women's Meetings have been very serviceable to this end.— Therefore I know not which part of this Argument can be denied. If it be queried in contempt of them, What Service have they done, which might not as well have been done by the men? Ans. This is a gross Reflections take heed of it. It's all one as to say, A Man might have slain Sisera, as well as Jac●…, Judg. 4.22. A Man might have directed Naaman to the Prophet, as well as the little Maid, 2 Kings 5. Men might have brought the Tidings of the Resurrection of Jesus, as well as the Women, Matth. 28. But who art thou that repliest against God's Instruments? Many Instances might be given, of later date than the Scriptures, of Gods making Women serviceable in divers things of this Nature. Therefore such deserve a sharp Rebuke, as would put Women out of all Service in the Church, and confine them to their Household Affairs, which I fear is indeed the Bottom and Root of the Scruple.  
If it be replied, That these Services I instance were done by particular private Women, and not by women's Meetings; and that they could freely tell their Intention of Marriage to any particular Women, but not to a Meeting of Women.  
Answ. Then the scruple falls upon them as a Meeting. Then the Question will be, Whether their Act only of coming together be disliked, or their Business? The first is proved before, and the other must needs be approved by these Instances last mentioned. For if the Scripture testify, That God hath often blessed the Advice and Instructions of particular Women, much more Reason have we to expect and hope for good Advice, and Assistance from them, in matters propounded to them, when they are solemnly met to wait upon the Lord for Wisdom and Counsel in things committed to their care. For there is an absolute Promise of God's Presence to two or three met in his Name, Mat. 18.22. Who dare say, this was made only to men? Much might be written upon this very Argument. But I love both hearing and speaking few words, and they (in disputable cases especially) as close to the point as possible.  
Now I am writing about the form of Godliness, I feel it necessary to add a little to prevent the fears that may enter, lest some who contend for Form, lose Power, and turn Persecutors, as others have done, for their Forms, when got into temporal Power and Authority.  
That some may fall from Truth's Principles, is too true; but that contending for the Form of it, is either a sign they are fallen, or a means to make them fall, I must deny. If others have turned Persecutors, it's no wonder, because the Principles upon which they stand, if well considered, do naturally lead them to Persecution. And if any of them do not persecute, it's either for want of Power, or they refrain in Policy, or esle the natural goodness & tenderness of their own Dispositions overpower their Principles; for many men's natural Tempers are better than their Religions.  
But now, Truth has taught a little Flock such peaceable Principles as destroy Persecution Root and Branch. How is it possible he should persecute, that hearty believes, Every Religions Meeting aught to have liberty worship God according to their Consciences? Can men desire more Moderation? That it's not lawful to hurt any man's Person, good Name, or Estate, for matters of Religion; and Conscience towards God. Can civil Property be better secured from Persecution? In brief, our Gospel teaches our Hands to seed them that would starve us; our Tongues to pray for them who curse us. And the God of Peace, (glory to his Name) has brought this little Flock into his Lamb's Nature, the New Creature, that cannot kill, hurt, or do violence to any. And without this New Nature all Religion is but sounding Brass.  
Now if any man cannot be content with this Liberty, that is, to join himself to what Meeting best liketh him, but he will thrust in for Fellowship with us, and will exclaim against us as Persecutors, if we will not let him have a liberty which we cannot take ourselves; doth not such a pretending Friend become rather a Persecutor of us, than we of him? To force a liberty to break Order, and to force to conform to it, are Impositions alike to be denied.  
There is a caution necessary to mind, relating to these things. I have observed, that such as oppose the Order of Truth, under pretence for Truth, do frequently in their writings and speakings, call upon us, To keep to that which first convinced us. Good Counsel: Would they themselves were obedient to it. But they abuse it, by applying it to a wrong end. For when they bid us keep to that which first convinced, and withal tell us of the blessed Appearance of the Lord among Friends in the beginning, their sense is, we should keep to that Order and Discipline which was then among Friends: Which I grant to be good and suitable for that day and time: But by directing to that now, they secretly insinuate a Reproof of what ever is more than was at first, as if set up by Man's Wisdom, as women's Meetings, Monthly, Quarterly and Yearly Meetings, our present Order of Marriage, etc. And so, such Friends as now walk in this Order, being thereunto led and guided by the same Spirit which convinced them in the beginning, are by these pretending Friends, cried down, as men of Form, Apostates, Innovators, etc.  
And now, to show that this is their design and sense, mark but the scope and drift of W. R's Book against the Apostate Quaker (as he calls them) because (in his meaning) fallen from what they were in the beginning, which he dates to be about twenty six years then last passed, pag. 3. 1st part But more briefly this may be seen in Anne Docwrays Paper, later printed, wherein there is some Rhyme, but not a word of Reason to convince, that what she scoffingly calls Formalities and Directories, have any Evils or Absurdities in them. W. R. and She, exclaim much against Imposition, which we disown more than they. But mark how she concludes, after many fine words against Forms, outward Rules, Contrivances, etc. thus, [But God is bringing back again his People to their first Principles and Practice, whereby they were gathered into Community with him, and with one another in his Life and Power.] By this it's as clear as the Sun, that she misapplies this Doctrine, as before noted.  
Many such Instances might be given. Had this Woman lived in the Apostles days, might she not as readily have charged them with Apostasy, when they left oft having all things common, and set up Property among them? Might she not have said to Paul,— Keep to that which first convinced thee, and tell not us of ordaining Elders or Overseers in Churches, Tit. 15. 1 Tim. 3. Away with thy form of sound Words, 2 Tim. 1.13. That Light which met thee going to Damascus, spoke nothing then to thee of these things. Thou art now got into an aspiring Mind, and seekest Pre-eminence over others. Thou art setting up Forms and Directories, outward Rules and Prescriptions, which will be but Baits for the Enemy to withdraw men's Minds from the inward Teachings of the Grace of God into Contention. After this rate A. D. runs on in her Paper against the Truth of God now, which may as well be applied to the Primitive Times, as ours.  
But now, let us consider, whether these who cry out so much of Apostasy, are not themselves the Apostates. Whom the Lord convinceth and converts, them he adds to his Church, Acts 2.47. Whom he adds to his Church, them he teaches to be obedient to the Discipline therein, Heb. 13.17. This is plain Scripture. And the true Light in us, if we keep to it, will certainly satisfy us in the truth of this spiritual Rule and Government, and the strength of it over our Spirits, we shall as sensibly feel, as outwardly we may feel the strength of another man's Body over ours, by trying it. But as stubborn Bodies will not yield to stronger Bodies, though they die for it; so stubborn forward Spirits will despise this spiritual Government, till they lose their spiritual Life, 2 Pet. 2.10. A false Birth may cry, but not for the Breasts. That which is born of God first breathes after him, and then after the Flocks of his Companions, Cant. 1.7. Tell me, O thou whom my Soul loveth, where thou feedest, where thou makest thy Flocks to rest at Neon: For why should I be as one that turneth aside from the Flocks of thy Companious? Love to Christ, and to his Flock cannot be separated. So though I join to this Flock, it's not because they are a Flock, but because they are Christ's Companions: And although I believe as they believe, yet I can faithfully say, it's not because they believe or practise this or that, but because that Power, which brought me from the barren Mountains, (blessed be his Name) gave me the same Faith, and led me into the same fruitful Valleys, where they were feeding. So by this I know, and dare be bold in Truth to say, not to upbraid, but in Love to inform our Opposers, pretending Friend ship, That either they mistook at first, their Opinions were not right-they took that for the Lords Anointing which was not, or else they are really fallen off, or to speak most moderately, turned aside from the Works of the Lord: Oh! that they may return with greater Zeal than ever, to serve the Truth in this their day, before eternal Night come over them! It is very sad to see any, that were first, to be last, but more to feel them in danger to be lost.  
Obj. If any should Reply, That our Meetings are fallen from their first Faith, and have set up Formalities, contrary to Scripture and Reason; and therefore it's as lawful now for any one, as it was for Luther formerly, to oppose a whole Body, when so corrupted.  
Ans. Blessed be the Lord, this is not our case. I do not find, nor did I ever meet any impartial Friend, or friendly Man, that would say, These our Opposers have proved any one of our Principles, or any part of our Order, guilty of any Errors or Evils, or any way contrary to Scripture or sound Reason. Neither did I ever hear they propounded a better Order or Discipline. But the burden of all their Books and Papers I meet with, is either against particular Persons, or for Liberty, Liberty, against Forms, Orders, outward Rules, etc. which if they would speak plain English, is as much as to say, We would have a Religion like the Earth in its Chaos, without Form, void of Order, Gen. 1. We would be a Garden, but not enclosed, like that in Cant. 4.12. We would be fellow Citizens with you, provided there may be no Walls or Gates about your City. We are for Salvation for Walls, in that sense which allows no means of Salvation, though lawful and honest. We are for liberty of go in and out of the City, which way, and when we please. In short, they say in effect, as Israel of old, We would have liberty for every one to do what is right in his own Eyes. Thus strange confused Notions have entered, under pretence of keeping to the Light within (a true Doctrine) and have deceived many, and will certainly devour their strength unawares, if they do not return speedily to the Lord, Hos. 7.9.  
I would not be supposed by writing this, to be more zealous for the Form, than for the Power of Godliness; my daily Watch is against it: And I pray God, I and all that love the Truth, may not only grow in Words to speak for it, but also in unfeigned Love to the Brethren, and that the very Spirit of our Minds may daily feel strength renewed to withstand all the fiery Darts, and all the guilded Baits of the Enemy.  
I do in this matter, as the Apostles did about Faith and Works, and as all Christians ought to do, viz. to countermine where we feel the Enemy undermining. When the Romans began (an early beginning) to be tainted with a Belief, That Works, without Faith, would save them; Paul zealously writes for Faith, Rom. 4. But when James perceived the scattered Tribes inclinable to err on the other hand, he writes as fervently for Works, chap. 2. So a concern is upon my Heart, to vindicate even the Form of Godliness, because I feel the Serpent designing to bring us to Disorder and Confusion, under the fair pretences of Liberty, as before mentioned.  
And if it be true, as I heard one, (no small Opposer, and for whom I greatly sorrow) say, That the Worm which spoils the Shell, breeds in the Kernel; then there is much more cause to examine their Pretences to Power, than many apprehend. For by this Argument, all their talk of Power, and seeming Power, is to be suspected as wrong, because no Worm can breed in the true living Power of God, that will spoil the Shell or Form of Godliness.  
Obj. There is one thing more with me to add concerning Judgement: It hath sometimes been returned upon me, in conference about these things, That I judged none to be Friends, by these Arguments, but such as were conformable to our Order and Forms; and this was judging according to outward Appearances; and that I must not judge, lest I be judged, and such like.  
Answ. There is thick Darkness in this Objection, especially being made by one in some things conformable to Truth, whereby the World judges him to be a Quaker. Now he must either own or disown this Judgement: If he own it, be contradicts himself, in saying, No judgement is to be made by outward Appearance: If he disown it, he condemns himself of Hypocrisy, in appearing to be what he is not. But further, let such pretending Friends, who thus object, consider, whether they themselves do not in their own Thoughts, daily, as they walk the streets, make a judgement of People according to outward Appearances? I do not mean as to their eternal state, but do they not judge such to be no Quakers, who are dressed in the World's Fashions? So by the same Rule as they judge them to be no Quakers, which have not the visible dress or habit of Quakers, must they justify me in judging them to be no Members of our Meetings, whose Behaviour there is not orderly and agreeable to our Principles. He is not of a right Spirit, who is not as watchful not to offend those he pretends to own as a Church of Christ, as not to offend ●●…w or Gentile. And if he believe us not to be a Church of Christ, why doth he frequent our Assembly, and there sit, as in Unity with our Worship?  
Qu. But what then is forbidden by these two Scriptures, Mat. 7.1. John 7.24?  
Answ. In Mat. 7.1. Christ forbids judging so of others, as we would not be judged ourselves. Wherefore he adds, For with what Judgement ye judge, ye shall be judged. He that judges without Mercy, shall have Judgement without Mercy. So this takes not away all, but only partial and unjust Judgement.  
2. In John 7.24. That judgement is forbid which the Jews made according to the appearance of Letter of the Law. When the literal Sense or Letter, is a Figure, we must not judge by that sense. The foregoing Verses clear this: The Jews were angry because Christ made a man whole on the Sabbath day: He convinced them, it was no Breach of their Sabbath, by their own practice of Circumcision upon that day, in case of necessity. For that day was but a Figure of future Rest, Exod. 31.17. So it was made for Man, not Man for it; that is, it was to be subject to man, not man to it, Mark 2.27. And tho' the Letter of the Law was, In it thou shalt not do any Work; yet if they judged righteously, this did not forbid good Works, as necessity called for, as Circumcision, or saving the Life of a Beast, themselves being Judges, much more doing good to men. Wherefore he reproves them for judging after the Appearance or Letter of the Law, and not according to the Equity or Righteousness of it in his case, as well as in their own. Great is that blindness and ignorance which wrists these Scriptures, to silence all judging and condemning what in Truth ought to be judged and condemned.  
So I shall conclude, with referring to what the Apostle Paul saith concerning our Bodies, 1 Cor. 3.17. If any man defile the Temple of God, him shall God destroy. This Temple, in chap. 6.19. he expounds to be our Bodies. Now as the Body is a Temple for the Soul, so I own the Form to be but as a Temple for the Power. Yet if any man wound this living Temple, this living Form, the Life, Spirit and Power within it, will cry out, and testify against him.  
THE END.