to entertain a prejudice against his Testimony on Jelousies that may enter on the score of any apprhensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been This Caution plainly appears to be written on this Charitable foot that would be unjust to measure his present Testimony in publick by his Errours in his Book or from Jealousyes or mistakes of any kind whatsoever And as to these words any apprehensions or mistakes of his Book and that Answer I have given thereto it doth not follow that I mistook or Misapprehended his Book for had I so done I would plainly have confest the same The said Paper as I am Informed is termed my Paper of Condemnation this I suppose is taken from these words that I find written therein viz. I do freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that respect not according to Gospel Order but am Justly worthy of Blame therein as to this I have this to say that though I confess my self Blame worthy not acting so civil as became me to my acquaintance for that I writ not to him that I Intended to Answer his Book yet I in no respect took Blame to my self more than so and to speak the Naked Truth I rather took more Blame to my self than the Case did require being no way inclined to Extinuate that which I thought was not so Civil as became me I dare not say evil for I really thought that he was in Holland and so knew not where to write to him when I intended to Answer some Passages in his Book but yet alwaies did and still do Justific the spreading abroad of my Answer and that I had no Obligations to send him a Copy thereof since all the Copyes I had Leisure to write were little enough to clear my Conscience by endeavouring to undeceive those who either were or might be deceived by his Book And if by that eminent Preacher's aforesaid earnest Pressing to alterations at a time when I gave not my self up to discourse with any there be any such Word as not according to Gospel Order I must say that Word is rather the Word of that other Persons than any thing freely coming from me For I must say again I am not conscious of any Blame unless my not writing a few Lines to Robert Barclay to signify my Intentions may be termed blame worthy for his Indeavours if he should have been so minded to call in his Book would not have Obstructed my writing that Answer I did because his Book was so spread that 't was out of his Power to call them in and inasmuch as this Book could not be so Properly called a Particular Trespass against me as a Reproach to the Truth in General and the Profession thereof I cannot account my spreading an Answer to detect the Errours a breach of Gospel Orders though not sent to him first Besides t is Observable that the aforesaid account given by Charles Marshall and Thirty six Persons more on this occasion signifies nothing of my acknowledgment to have acted contrary to Gospel-Order And as to the Paper given forth by Charles Marshall and Thirty Six other Persons I have this to say that 't is hereby manifest that the Second Days Meeting in London approved Robert Barclay's Book of Government and so consequently are Approvers of the Errour and False Doctrine therein contained That his Book is Erroneous and doth contain False Doctrine I sufficiently manifested and is more largely treated on in my Answer and if it appeared not to the Meeting as they say it did not I am sorry it should be so but I know it did appear to several of the Meeting and yet I must confess I wonder not at such a Testimony since I certainly know some of the Subscribers of the said Paper have been exercised so much to preach False Doctrine for Sound as that I account such improper Judges of what is False Doctrine and what Sound and as to the rest not so accostomed I hope 't is no worse than the Fruit of their dull hearing or want of Memory However my great Satisfaction is that every unprejudiced Person hath Opportunity to inform himself by a serious Perusal of Robert Barclay's Book without either giving Credit to them or me barely because we so affirm And whereas they thus say And hath dispersed his Manuscript in several parts of this Nation without so much as first giving either to the said Robert Barclay or the Second Days Meeting any Account of his Scruples contrary to all Rules of Brotherly-Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the General Disservice of Truth If by this they mean that my sending abroad my Manuscript was contrary to the Rules of Brotherly-Love c. I utterly disown that Testimony as Erroneous for I have sufficiently proved both by Word and my Manuscript that Robert Barclay's Book is Erroneous containing false Doctrine and inasmuch as 't was Publickly spread abroad to the Dishonour of God and Truth a Concern for the Truth came upon me to discover that Errour that the Souls of the Simple might not be deceived and Inasmuch as I knew that had he been willing to call in his Book yet it could not take off the Obligation on me for 't was out of his Power to call them all in being so publickly dispersed I thought it not my Duty to give him or the Second-Dayes Meeting Copy thereof first yet as soon as my leisure permitted I sent Copy to London directed to Steven Crisp and another publick Person that so when I came to London as afterwards I did they might if I had comitted any Errour therein have treated me according to the merit thereof but when I came to London no one accused my Answer as erroneous in any Respect and if there was any neglect to peruse it 't was their Fault and not mine since there was Opportunity for the said Subscribers to view it for I manifested that I had it with me at the Meeting held as aforesaid and though I desired the Priviledge to make use of it before the Meeting to help my Memory even as Robert Barclay made use of his yet being then desired to forbear I made no use thereof at the Meeting However if they have this to say it was their Duty to have perused it before they had given a Judgement that my dispersing the said Manuscript c. is to the Defamation of the said Robert Barclay the great Derogation of the Christian Authority of the said Meeting and General Disservice of Truth c. but I certainly know all that
Meeting distinct from Men on the account of worship to God or performing Acts of Government relating to Church Discipline Several other passages are contained in the said book which we take to be in order to prove either womens speaking in the Church when solemnly met together to wait upon the Lord to worship him in the Spirit or VVomens distinct meeting on account either of Worship or exercise of Discipline in the Church of God as in divers places of the said book may appear but yet we are dissatisfied that they are pertinent to that purpose We find by a Paper given forth by G. F. that he thus writes Friends to you all this is the VVord of the Lord take heed of judging one another and judge not one another I command you in the Presence of the Lord neither lay open one anothers weakness behind one anothers backs for thou that dost so art one of Ham 's Family which is under the curse and that there be no backbiting behind one anothers backs but love and so the same that doth condemn behind the back is for Condemnation with the Light This brings to our remembrance what Paul writ unto the Romans chap. 2. ver 1. therefore thou art inexcusable Oh man whosoever thou art that judgest another for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same thing but we are sure that the Judgment of God is according to Truth against them that commit such things and thinkest thou this oh man that judgest them which do such things and dost the same that thou shalt escape the Judgment of God From hence we observe 1st That unless G. F. pleads that he is more than a man and on that foot claims a Priviledge that he may give Instructions to others as aforesaid and yet be Justified in acting contrary thereto himself and when he hath so pleaded prove such a Priviledge to be according to Truth we are wholly dissatisfied that he can escape the Judgment of God 2dly We are not satisfied that all those whom we take G. F. to own and who have appeared against John Story and John Wilkinson have acted in many things relating thereto and wherein we take G. F. also to own them according to the aforesaid Counsel of G. F. and if so may be esteemed as persons worthy to be judged according to the judgment given by G. F. and by the Apostle Paul also and therefore we desire that G. F. and the Friends who have prest this meeting will declare whether or no what G. F. hath written as aforesaid be sound and whether he himself and every one else who hath acted contrary thereto be condemnable and when they have so done we shall be ready to come to a fair and equal Hearing to manifest the Reasons of our Dissatisfactions in this Case But unless the friends who have urged this meeting will so do we shall be ready to conclude that they are not willing that the things occasioning the difference amongst Friends and the continuation and encrease thereof should be brought to light nor yet are willing to come to the touch though they themselves have been ready to reflect on us as declining a meeting and not willing to come to the Touch. The Reader may now observe that such friends as were at Unity with G. F. and others that were at Unity with John Wilkinson and John Story agreed together to meet fairly to debate Matters that might be objected and in order thereto there were Articles of agreement touching orderly proceedings the copy whereof with the omission of one parties Name and his Subscription for the Reasons mention'd in the Preface to the 1st part of the Christian-Quaker now follows Bristol the 1st of the 12th Mo. 77. Propositions agreed between and William Rogers on behalf of themselves and others concerned in order to a Meeting for the ending some differences depending between them and also others in the City of Bristol and elswhere interessed and for satisfaction of any friend or friends in the things they are dissatisfied 1st IT is agreed by and between the persons above mentioned That each may have a Scribe to take all those Passages in the conference which to them severally shall seem meet and that before any one Head be left or a new Matter begun all that each Party have thought fit to have written be first read if in any thing defective amended and finally agreed by both persons to be a true Record Minute or Memorial of the Conference and if any thing be written or exprest short or beside the Meaning of the Speaker that the said Speaker hath Liberty to correct and help the said Expression 2ly That all things so written by both Scribes and so agreed upon to be recorded shall be at the end of every meeting subscribed by both Parties and by at least six credible persons of each side and by as many more as shall please to sign the same as Mitnesses of what is so recorded and the said six respectively to be named before the Meeting begin and they then to declare that they are free to it but if in any thing they are dissatisfied with what there passeth that though they subscribe the Narrative as Witnesses that the same is a true Narrative yet that they have Power and Liberty in case of dislike to declare or write their Protestation against the same 3ly That if any Friend present hath any thing upon him or her to say or offer to the matter in hand that such hath his or her Christian Liberty to speak his or her Mind and that every such thing said by Friends on either side if the Friends that speak or either of the two persons whose names are hereunto subscribed shall desire it be also recorded 4ly That Matters or Subjects to be debated on by each party be first written down and respectively delivered to each other 5ly That the meeting begin and be held at the 9th hour in the morning on the fourth day of this instant being the second day of the week and at the house of Richard Sneed 6ly That this Agreement be written in the head of the Narrative to be made in pursuance of this Agreement William Rogers on behalf of himself and other Friends concerend The above Agreement was also sign'd by another Person on behalf of himself and other Friends concerned On the foot of this Agreement there were three meetings consisting of about twenty hours had in the City of Bristol wherein the aforesaid Dissatisfactions relating to G. F. were delivered in the Meeting 'T is further observable that inasmuch as nothing was agreed upon to be recorded according to the Articles of Agreement and that the Meetings broke up and the dissatisfactions of friends were not read thorough William Ford and my self sent abroad all the said Dissatisfactions that were prepared whereof those already mentioned were but a part with an account of some other Passages concerning Meetings and
Two Certificates Which being compared with what he writ from Amsterdam the 14 th Day of 7 th Moneth 1677. on this wise And you that have given your Testimony against that Note By the word This Spirit I take his Meaning to be J. S. and J.W. and such as are at Unity with them because in another Paper I find him thus expressing himself viz. This Separate Spirit of J. S. and J.W. Spirit stand in your Testimony till they Answer by Condemnation and do not strive and make Bargains with that which is out of the Truth clearly shews a Designe of Imposition and that so far as in him lyes to obstruct Friends from Bargaining with such whom he Condemns By which if his Meaning be that he would not have Friends Discourse with such nor yet to agree about any Orderly Conference in order to a Reconciliation or Hearing of Differences than his own Practice afterward in submitting to a Limited Meeting with me on a particular Occasion within the City of Bristol in the 12 th Moneth 1677. before Twelve Persons chosen on each side condemns his own Direction Besides such a Meaning from the Great Apostle of Christ which doubtless G. F. is at least reputed by many to be seems wholly repugnant to the Counsel of the Apostle who said Jude 3 4. It is needful for me to write unto you that you should earnestly contend for the Faith which was once delivered unto the Saints for there are certain Men crept in unawares viz. Ungodly Men. We also find That Gainsayers according to Paul's Counsel to Titus were to be Convinced by sound Doctrine and Exhortation Titus 1.9 Which leads me to query Whether there be any Room left to convince Gain-sayers by sound Doctrine or Exhortation or otherwise earnestly to contend for the Faith with such as are crept in unawares c. unless Conference be admitted with such as are supposed to be so that so they may be made manifest to all And Whether 't is not rational to conclude That G. F. who endeavours that others should avoid such Conferences doth not give just Cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise G. F's Meaning be that such whom he Condemns have no Right to Note Some perhaps may think this a Groundless Insinuation and therefore I thought meet thus to note That one of my Correspondents highly affected with G. F. and who for many Years past hath been Partner with me in a Merchandizing-Trade to several Parts beyond the Seas is of late come so far as on the Score of my Concern in Religious Differences amongst the afore-said People to break off all manner of Dealing with me in Partnership declaring by his Letter as a Reason for his so doing in these Words I CANNOT BVT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE AND THAT PERADVENTVRE IN THE THINGS OF THE WORLD I omit his Name amongst others concerned in the Differences for the Reasons hereafter mentioned Let now the Ingenious and Impartial Reader consider whether this is not at least next Door to a Discouragement to Buy and Sell with me For if all should so serve me I should be obstructed to proceed in that Method of Trade by which I have been enabled not only to provide for my Family but to administer to the Relief of others also Bargain Buy or Sell until they Answer by Condemnation then I may justly term That to be a Mark of the Beast spoken of Rev. 13.17 where 't is thus said No Man might buy or sell save he that had the Mark or Name of the Beast Let the Reader take either of these Two Meanings for a Third I cannot think of and 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Revel 13.14 describ'd the Beast He that hath an Ear to hear let him hear Having thus far proceeded in some measure to manifest the Reason of the Publication hereof as well as to note a few Marks of Apostacy or Innovation that so the Reader from the Preface may have a little Savour of that Spirit by which the Opposers of the Children of Light are led I now come to signify that the further Design of this Preface is chiefly to Answer the Three following Queries which on the Perusal of the ensuing Treatise I am sensible from Discourse already had may arise in the Breasts of some called Quakers Qu. I. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Qu. II. Why hast thou treated on Principles held forth by the People called Quakers since many Books have already been given forth by some amongst them treating on many if not all of those Things which thou hast done Qu. III. Whether thy Publishing this Treatise in Print may not in probability give unto others a Knowledge of the Differences amongst us and so obstruct the Encrease of our Meetings and the Gathering of some yet walking in the Broad Way into the true Faith and cause many already gathered thereunto to stumble and fall Before I shall make direct Answer to these Queries 't is needful to inform the Reader of some Things relating to Orderly Proceeding and Constraint of Spirit which being considered may be well taken for a Just Apology thus to appear in Print and not only so but may render the direct Answers more satisfactory And therefore I do first proceed to signifie that in the Year 1678. the Religious Differences amongst the People called Quakers were so publickly manifested that several of my Brethren seemed not only grievously burthened therewith but also concern'd that the Things which became their Burthen might be stated in Writing and Remonstrated to such amongst them who as was supposed might be Instruments to put a Stop thereto This being several times treated on by some I was desired and at length it became my Concern of Conscience to put Pen to Paper on that Subject which accordingly I did until at length I compleated an Historical Manuscript consisting of Three Parts In the First Part is manifest A Part of those Things wherein the Faithful were at Unity and by what Wayes and Means that Unity came to be broken In the Second Part are cited Many Papers Epistles Testimonies Proceedings and Practices which were the Effects of Disunion Separation and Division In the Third Part Certain Doctrines are treated on and that Sense manifested wherein they have been and are received believed and owned amongst the Children of Light who being not affected to leave that Teacher which cannot be removed into a Corner to follow the Dictates of such Men whose Doctrines and Practices do manifest them fallible have and do keep their Place and Habitation in the Unchangeable Truth After the said Manuscript was prepared Four Friends whereof my self was One writ unto George Fox and Two other Persons
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
understood the most pertinent Arguments might be produced to prove Church-Government or a Government in some Member or Members over the rest Mat. 18.15 16 17. We find Christ thus saying Moreover if thy Brother shall trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an heathen man Verily I say unto you whatsoever ye shall bind in Earth shall be bound in Heaven Comparing this Scripture touching the Trespass of one Brother against another with what Paul Writes 1 Cor. 2.4 Dare any of you having a matter against another go to Law before the unjust do ye not know that the Saints shall Judge the World if then ye have Judgment of things pertaining to this Life set them to Judge who are least esteemed in the Church we reasonably conclude that the words of Christ and of the Apostle only hinted at either Personal Offences or Differences touching Worldly Matters and that therein the Duty of the Church was only to exhort to submit to their Counsel which If they did not they might Justly be esteemed as Heathen Men but this is nothing to the purpose of those who have approved a Plea for such a Church-Government as Claimes a Power of Deciding Matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no Less Tendency than to claim Power over our Properties as well as Consciences We are now sensible that many Friends who have not been acquainted with the secret Cause of all the Differences amongst Friends will be even startled at this and be ready to query Are there any such amongst the People called Quakers We Answer Yes Verily and that those who may be accounted Christians too viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church We shall begin first with the Matter of Conscience the Title of the sixth Section thereof runs thus How far this Government doth extend in matters Spiritual and purely Conscientious and then treating thereon the Author thus saith in which the great Question is How far in such Cases the Church may give Positive Orders or Rules and so proceeds to ask this question viz. Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a Positive sentence or Decision which may be Obligatory upon Believers and then goes on thus answering viz. I answer affirmatively She hath which being compared with what he writes Page 68. of his said Book on this wise viz. that their De facto giving a Positive Sentence in such Cases will not import Tyranny and Usurpation neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of Disobeying God clearly shewes to us his meaning to be That in some Cases the Consciences of Believers ought to be bound by the Positive Sentence of Others without leaving any Liberty for a Believer to refuse to submit on account of not seeing it his Duty to submit This Meaning and Government over the Consciences of Believers we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus for that no Outward Sentence or Matter whatsoever can obliege the Conscience to be approving this or that Exercise or Practice or to be in the Belief of this or that Judgment Sentence or Decree until such time that the Conscience thorough the inshining of Christ's Light therein comes to be satisfied and thereby to be bound and obleiged and though we find the Author to the Hebrewes Chap. 13. Vers 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but discribes them in the next following words to be such who had Spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had Spoken the Word of God unto them over whom they had the Rule and therefore can be no President or Proof that mixt and uncertain Assemblies as to Number and Qualification may call themselvs the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whom they may account their Fellow-Members 'T is your Duty to Obey though you pretend YOU SEE IT NOT. Besides it doth not appear that those who spoke the Word of God did give forth any Sentence by vertue of their Authority that might become a Bond on the Conscience before Conviction by the Grace of God and Why Because it is by that Grace that the heart comes to be Established according as the Author to the Hebrews writes Vers 9. of the same Chapter For 't is a good thing that the Heart be established with Grace But Perhaps some may quote Paul 2 Thes 3.6 Who thus saith Now we Command you Brethren in the Name of our Lord Jesus Christ that you with-draw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us To this we say Paul in the following Verse gives the Reaon for the Urging Obedience to his Precept viz. For ye your selves know how ye ought to follow us hence we may conclude that their Hearts were so established in the Grace of God as that the Knowledge of their Duty became a greater Obligation upon them then Paul's Command Verse the 14th of the same Chap. Paul saith If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This may some say seems very positive to imply that God hath given Authority to some to Rule in the Church Our Answer to this is Paul's words related to such of whom Vers 11 12 13. of the same Chapter he saith We heard that there were some amongst you that walked Inordinately and work not at all but are Busy-Bodyes therefore them that are such we Command and exhort by our Lord Jesus Christ that they work with quietness and eat their own bread and ye Brethren be not weary in well-doing and then he exhorts Vers 14th If any man obey not our Word by this Epistle note that Man and have no company with him This clearly shewes what the Apostle had relation unto viz. to that necessary and commandable Duty mentioned in Vers the 11th that such who were Busie-Bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread were this Command of the Apostle obeyed by many of those who run
So the Light is Judge Besides 't is to be observed that in the said Paper being but halfe a sheet he often speakes against Backbiting and about thirty times makes mention of the Light though in a Paper lately given forth in Vindication of Prescriptions being about a Sheet he speaks almost as much to Iustifie Prescriptions He that runs may read the action of Jasper Batt Charles Marshall and others concerned in giving forth the said Paper from Ellis Hookes his Chamber cannot be Justified without making G. F's aforesaid Counsel voyd We now come to take notice of these Words in the afore recited Answer given forth by Jasper Batt and his three companions viz. We see there was such in those dayes as is now who did dispise Government Presumptions self-willed they are not afraid to speak Evil of Dignities which have forsaken the right Way and gone astray and so Wells without Water and Clouds that are carried without a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let these Scriptures be rightly applyed and see to whom they belong To this we say They would have manifested more plainness and simplicity if they had informed those unto whom they writ How to apply these Scriptures instead of bidding them Read the Scriptures and then rightly apply them For the great Question is what is meant by words Government and Dignities but since they are silent therein it 's rational for us to suppose on the whole matter that they mean the Sixty Six Subscribes whereof they are a part since the paper subscribed by them in the original matter occasioning this discourse and according to its Merit sufficiently despised And therefore we think it needful to inform the Reader That we cannot take such Men as Jasper Batt and his Three Brethren are nor yet Charles Marshall Subscriber also amongst the Sixty-Six to be the Dignities hinted at by Peter and Jude For all these and the rest of the Sixty-Six Subscribers are by their Paper manifest to have run in the very Way of Cain by persecuting the Brethren and have appeared as Raging Waves of the Sea foaming out their own Shame by their hard Speeches which are the very Marks and Fruits of those who despise Government according to the Scriptures which Jasper Batt and his Three Brethren have directed us to peruse Besides We doubt not but many of the said Sixty-Six Subscribers speak Evill of the things they know not having Mens Persons in Admiration because of Advantage which are some other Marks of such as Despised Government and speak Evil of Dignities Those things we leave to the Consideration of the impartial Reader hoping that for the future Jasper Batt will learn more modesty than to account himself a Governour and Dignity and that on that foot he may think to rule over such antient and honourable Labourers in the Gospel of Christ as John Story and John Wilkinson have manifested themselves to be whereof this Nation yields many Living witnesses To conclude Our earnest Desires are that all Friends may continually abide upon their Watch that so for the future none may be ensnared through the subtile Devices of Satan to put their hands to the Unrighteous Testimonies of others against such Antient and Faithful Labourers in the Gospel of Christ as keep their Place and Habitation in the Vnchangeable Truth nor yet slightly to esteem of such lest the Indignation of the Almighty break forth and a Famine of the Word of the Lord come upon them that may so do whilst those who are Unskilful to divide the Word aright ministring Death unto the Hearers are exalted Which though the Lord may permit for a season as an Exercise upon his Heritage yet our Perswasion is That he will have a Regard to those who in Faithfulness sitting under their own Vine wait upon him so that they shall be able to distinguish between the Precious and the Vile and through the Word of God's Patience be made Partakers of the Joy of his Salvation William Rogers on Behalf of himself and other Friends in Truth concerned The THIRD PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR MANIFESTING That there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is The Outward Government under which we Live unto the Laws whereof we owe either Active or Passive Obedience and ought not by Outward Force to endeavour Deliverance from under such Laws as we have or may term Oppressive The other is the Inward Government of Christ who alone is LORD over the Conscience which is not represented by persons visible by carnal eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible as aforesaid And for the better Illustration of our Meaning an Answer to a part of Robert Barclay's Book of Government is Cited To which is added A Testimony given forth in Print in the Year 1660. by Isaac Penington the younger being part of a Discourse Intituled The Authority and Government which Christ excluded out of his Church Also an Epistle written by Robert Barclay as an Explanatory Post-script to his Book of Government together with some Observations adjoyn'd manifesting the Shortness thereof to answer the End expected To which is added a Letter Written as is pretended by W. R. but Published by R. B. together with a Paper termed The Judgment of the Brethren in a Discourse had between R. B. and W. R. with Observations and Answer thereto By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Isa 9.6 For unto us a Child is born unto us a Son is given and the Government shall be upon his Shoulders and his Name shall be called Wonderful Counsellour Isa 2.4 And he shall Judge amongst the Nations and shall rebuke many People and they shall beat their Swords into Plow-shares and their Spears into Pruning-hooks Nation shall not lift up Sword against Nation neither shall they learn War any more Printed in the Year 1680. The THIRD PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THere are but two sorts of Government which become every Christian to own The one is Outward the other Inward The Outward Government is represented by Visible Persons invested with Power to execute Outward Laws visible by our carnal Eyes and is suffered by Almighty God to be executed under variety of Forms and diversitie of Laws and for divers ends which we do not now pretend to be reveal'd to us but yet we believe it to be our duty either actively or passively to submit unto the Outward Government under which we live without designing to work our own deliverance from under such Laws which we have or may account oppressive by outward Force or Violence which is as much as is with us to say on this occasion with respect to Outward Government The Inward Government chiefly
ought to Believe and though there have been so many Diversities of Creeds in the World according to the various Apprehensions of divers Assemblies assuming to themselves the Title of the Church of Christ yet to this day I find not amongst the People of the Lord called Quakers that any certain number of Articles of Faith are given forth from any General Assembly or Particular Congregation under the Notion of the Church of Christ as their Creed and as a Measuring-Line by which those who are either in or departed from the Faith may be known and the reason hereof is evident because 't is against the Fundamental Principle viz. the Light to exalt any other Measuring-Line than that by which we were Baptized into the one Body of Christ viz. the Spirit Having thus promised as a more particular Answer to the Question I thus say I confess the true Church is in the true Faith and every Member thereof is in some measure at least of the same Faith that all the Elect of God are of so that it may in Truth be said every Member of the Church doth in some measure Believe as the rest of the Members do I say in some Measure because as there were diversities of Gifts and Operations so also were there Differences in Measures of Faith and therefore doth the Apostle wisely say to this purpose Let him that Prophesieth Prophesy according to the Proportion of Faith Rom. 12.6 But should any arise to say 't is Folly and Hypocrisy to Professones self a Member of the true Church yet not Believe thus as the true Church Believes without any further Explanation of the words or of what is intended thereby such may subject themselves to censure for by the words True Church in this Sentence and yet not Believe thus as the true Church Believes will be understood the rest of the Members from whom one or more differs in Faith Now there may happen to be a weak Brother whose Faith in some particular Matters may be otherwise than the rest of his Brethren's is this Case happened amongst the Romans to whom Paul thus writ Rom. 14.3 4 22 23. Let not him that eateth despise him that eateth not and let not him that eateth not Judge him that eateth for God hath received him Who art thou that condemnest another Mans Servant to his own Master he standeth or falleth Hast thou Faith have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Here a Diversity of Faith is Evident and that between Brethren and Members of the Church and yet neither appear to be Fools or Hypocrites he that did eat was not to be Judged because he was received of God and he that did not eat was so far from being Judged that the Apostle condemnes the very Eating whilest there was a Doubt though the Abstinence was the Fruit of Weakness These things considered I appeal to Gods Witness in all Consciences whether Truth can be served at this Day by asserting under the name of one called a Quaker such Principles as give occasion of Jealousie that this Doctrine is promoting amongst us We must Believe thus as the Church Believes without removing those Objections which for want of an Explanation may necessarily follow 'T is a true saying That the Gates of Hell shall not prevail against the Church that 's built upon the Rock Christ and that the Elect cannot be deceived but notwithstanding 't is thus said yet we know that particular Members of the Church of Christ have erred Objection Yet some may be ready to object and say * Note This Objection is so lay'd to â—n in the same Book wherein the last answered Query is written Though some particular Members may be liable to err 't is neither reasonable nor just to conclude the whole Body or Church of Christ is liable to err To this I say God forbid that the whole Church of Christ should err yet I say neither the Light within us nor the Scriptures of Truth without us do evidence that any Member one more than another is by any peculiar Election exempted from being liable to err no more than Particular Persons were from all Eternity Elected and others Reprobated and so it appears to me that the Promise was not with respect that some should continue still Faithful and not liable to err though others being liable thereto should err but with respect to every Member of the Church whilest establish'd on the Rock Christ so that not only a part of the Church but every Member thereof whilst built on the Rock Christ shall be so preserved as that the Gates of Hell shall not prevail against any one of them and this seems to me to be evident from the very Connection of the words of the Scripture Mat. 16.18 And upon this Rock I will Build my Church and the Gates of Hell shall not prevail against it that is against the Church built and whilest remaining on the Rock Christ But if any Assembly through Unwatchfulness and Disobedience depart from the Rock Christ whereon they were built then in that State they cannot properly be called the Church built and remaining on the Rock Christ and so having been liable to be overcome the Gates of Hell do prevail and therefore though 't is impossible that any one Member of Christ's Church whilest abiding in the Seed in which the Election stands and to which the Promise is can be deceived yet notwithstanding I affirm that every Member of Christ's Body and if every Member than the whole Church is liable to err if they wait not in and keep not unto that in which their Preservation stands Christ said Watch and Pray that ye enter not into Temptation this was spoken not with respect to some particular Members in the Church of Christ that were lyable to err and as if there were others that were not And therefore its reasonable to conclude that all may thorough Temptation be in danger to err if they watch not but yet my Faith is that a remnant will be preserved so watchful as that being built on the Rock Christ the Gates of Hell shall never prevail against them These things being duely weighed and considering what great Abuse hath been made of Scriptures that speak to this purpose That the Gates of Hell shall not prevaile against the Church of Christ and that what they bind or loose on Earth shall be bound or loos'd in Heaven and that also to maintain an Antichristian Yoak of Bondage under the pretence of Christ's Church saying That it cannot err it appears not much more like one call'd a Quaker if we consult the Writings of some of those antient and Honourable Labourers who were Instruments in the hands of the Lord to turn Thousands unto the Light within us as the unerring Guide to treat on such Scriptures if applyed to outward and settled Assemblies as such as are not
Instrumental to gather though in R. B's Sense as is before manifested such are the fittest to rule over those whom they have begotten to the Truth but also over the Labours of others and then stile themselves the Church of Christ though not guided by the unerring Spirit so to do and then also pretend that they have Power in Cases that are matters of Conscience to give positive Sentences oblieging Believers to Obey Receive and Own the same and that 't is Disobedience to God not to submit to the Positive Sentences and Decisive Judgments of any Assembly or some or other of them which in any Tolerable Supposition may be termed the Church of Christ though we see it not and so by degrees may endeavour to divest Christ of his Government and Prerogative who alone is Lord over the Conscience and by his Spirit in us is become our only Lawgiver and who alone by the influencing Vertue of his own Spirit is able to bring unto that Love and Unity which through the Life of Righteousness finds exceptance with the Lord of Life William Rogers Having now done with the citation of what was writ in answer to the aforesaid Book of Government and considering that in the First Section thereof the Author as is already cited and Observed writ of a sort of Persons that would needs be Innovators and given to Change and introducing new Doctrines and Practices not only differing but contrary to what were delivered in the beginning and in Page thirteen seems reflectingly to treat on such kind of language as this I must stay till I be convinc'd as if such language was knocked down in the beginning and as may reasonably be taken from the scope of the said Book to reflect on such among the People called Quaker who are not so Zealously affected with the Outward Formes of Government under the Notion of Church-Government pretended to be establish't amongst them as the Author or Approvers of his Book were we think it necessary to cite a Testimony Publish't in Print by Isaac Penington the younger in the year One Thousand six hundred and sixty Being a part of a Discourse Entituled The Authority and Government which Christ excluded out of his Church c. And as it lyes all together word for word and not taken by parts and pieces here and there Our end in citing this Testimony is that the impartial Reader may consider whether the said Testimony hath any Coherence with that part of the said Book of Government which is Objected against by us or doth contradict any subject matter that we have treated upon The Testimony of the said Isaac Penington the Younger now followeth THe Apostles and Ministers of Christ came 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 Wrath and Destruction to Peace and Salvation What they have seen what they have felt what they have tasted what 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 Mens 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 to demonstrate it to Mens 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 Mens 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 it self up to him then he lays his Yoak 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 chast gentle Meek and pliable to the Impressions of his Spirit and as the Conscience is kept single and tender to Christ so his Government encreases therein but as it becomes hard or subject to Mens Wills so another Spirit gets Dominion over it Therefore 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 as from them further than the Spirit opens or to imitate any of their Practices further than the Spirit leads guides and perswades 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 by his Spirit make it manifest to me I lose my Guide and follow but the Counsel of the Flesh which is exceeding greedy of receiving 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 wait till the Spirit make them manifest to me nor to run into Worships Duties Performances or Practices because others are led thither but to wait till the Spirit leads 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 Mens 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 perswaded in his own Mind take heed of receiving things too soon take heed of running into Practices too soon doing what ye see others do but wait for your own particular Guidance and a Full Perswasion from God what is his Will concerning you Tho 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 gives it You. Indeed the main Matter in Religion is to keep out the wrong part the forward part the bastardly
about a Fleshly Uniformity which insnares and overbears the tender Conscience this is not Lovely nor Spiritual nor Christian And the Apostle who Exhorts Christians to one Mind yet doth not bid them force one another to 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 Phil. 3.15 16. He that hath to him shall be given and the Intent and Work of the Ministry with the several Ministrations of it is to bring into the Unity Ephes 4.13 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 Vnity into 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 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 the Light which shines from his Spirit into the Heart of every Believer hath a tast 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 Vnity This is the one Way for every one to be subject to the Light of Christs 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 'T is needful to be observed that in the City of London a Free Meeting was held between R. Barclay and me in the presence of G. F. and many others wherein we treated on many things contained in R. B's Book of Government which I then did and ever since have accounted Erroneous and on the whole matter one part of the Meeting viz. Charles Marshal with thirty six Persons more advised R. B. as anon by their Paper cited will appear on this wise It is the desire of this Meeting that the said R. B. as he feels in himself the Openings of Life thereunto will in Christian-Condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sakes of all such as may be supposed to have misapprehended any Expression therein Now forasmuch as the said R. B. hath by way of Epistle to Friends written an Explanatory Rostscript though not Printed the same I thought meet to cite it together with my Observations thereon as followeth Aberdene Prison the 6th of the 1st Month 1679. Dear Friends and Brethren UNto all my Dear Friends and Brethren unto whose hands this Paper may come or who may be any ways more particularly concerned in the Contents hereof is the Salutation of my unfeigned Love in that unchangable Truth whereunto it hath pleased the Lord to call me according to his great Mercy so as to be a Partaker in some Measure of the Peace and Glory which in this Day is revealed wherewith my Heart hath been often filled as I have waited in Faithfulness according to the Dispensation of Light manifested in me and to me And since it pleased God to make me a Living Witness of the Precious Truth and to commit unto me my share of the Ministry thereof my Conscience bears me Witness in the Sight of God that I have Laboured according to my Knowledge to follow Love and Peace with all my Brethren and to do those things which might tend to Advance Strengthen and Confirm Unity and Brotherly-Love as also to avoid what had a Tendency to beget Strife Jealousie or Evil Surmises like as I have studied as well in my publick Testimony as in my Writings to beware of any thing that to my Understanding might minister just Occasion of Stumbling or Offence to the least of my Brethren or the youngest and weakest Babe in the Truth as such as are conversant with me in my own Country as well as those elsewhere where I have travelled can bear Witness Nevertheless as I cannot shun any part of that Labour and Service which my Lord and Master Jesus Christ calls me to so in Obedience to his Requirings near five Years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government and Order of the Truth having principally and only in my View therein to bear a Faithful Testimony against all false Liberty and Disorder on the one hand and against Imposition and Dominion on the other Intending no less to guard against the one than the other and this I did with particular Respect to some of my near Friends whom I found liable to some Mistakes in that matter And I do sincerely declare before God who knows I speak the Truth and lie not That in the writing thereof I had not the least Purpose nor Intention to meddle with nor concern my self in any of those Debates that have since fallen out amongst Friends in Westmoreland or elsewhere relative thereto much of which as it had not then a being when I wrote that Book so the Substance of that Matter was then unknown to me so I can safely say that I had not so much as one remote Thought or any Remembrance of the lest beginnings of that Affair which I knew during the time of my writing of it so that nothing could be Intended by me therein relative to that matter which as it is sufficient to vindicate my Innocency and Integrity to all as to my Intentions so I cannot forbear also to signifie that as often as I have had Occasion seriously and in the holy Fear and Dread of God to reflect upon those Papers which I have often done because of the Opposition they have met with from some W. R's First Observation [a] [a] This shews that R. B. doth not only Justifie what he hath done but also signifies that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word and therefore since I know he is well skil'd to word his meaning I might reasonably have expected that he would have cited out of his Book of Government those Passages therein contained which will Evidence that all his Explications by this his Postscript may he found in his Book which was needful to have been done if he so could but I certainly know he cannot that his circumspection might appeare especially since he hath affirmed that the very Explications of his words given in a Letter hereafter cited as his own Explications are to be found in his Book as appears by the said Letter sent abroad by himself and that as may reasonably be taken intended by him to be in his Favour But if the Impartial Vnderstanding Reader wiâ—l be at the pains to compare R. B 's Book of Government with this his Postscript and the Explications given of his words in the aforesaid Letter I may with
retain that Tenderness to God and regard to the hurt of their own Souls as to make Conscience unjustly to accuse the Innocent that since it was asserted by some and entertained as a Truth by divers that that Book was writ upon design and with a particular respect of prejudice to some Persons whom I did not so much as once think on in writing of it with somewhat worse which I am not willing to remember far less to mention whether those that propagated and entertained so false and groundless a Jealousie to the Prejudice of the Innocent have not reason narrowly to examine what Spirit they were influenced by in so doing which certainly could not be of God and whether they ought not thence to take Occasion justly to suspect the Effect and Fruits of the same Spirit in them even when it hath appeared in things for which they may have somewhat more to say surely with men of Inward Tenderness this cannot but have great weight And albeit that my Intentions were so clear in this Matter yet I will not say but the Lord whose Ways are unsearchable and past finding out may have purposed by those Papers seasonably to reprove and smite at a wrong Spirit And therefore all concerned had need in true Tenderness and godly Fear to beware how they shut out and turn by the warnings and Admonitions of the Lord seeking to carp at and find fault with the Innocent Instruments lest they be found Foolishly like those Dogs that run after and seek to bite the Stone because they cannot reach the Hand that threw it I have known this by manifold Experience to have been a Snare to many and therefore without the least Prejudice or Reflection upon any God knows out of true Tenderness and Love do desire it may be seriously weighed in the true Light by all that may feel themselves concerned in this Matter [f] [f] Since R. B. as before is signified in his Lines touching which I made my first Observation on his Explanatory Postscript affirms that he hath never found Occasion to repent or retract any thing from the Matters or Principles asserted by him and that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word I may now with Confidence affirm that his words therein since he well understands the Propriety of Words and Sentences may be justly taken to be the meaning of his Mind That now his Fallatiousness may appear I shall in order thereto cite his very words relating to the Matter in hand touching Jurisdiction over Mens Property R. B. in his Sixth Section treating how far this Government extends Pag. 39. thus sayeth This Order reacheth and taketh up the Composing of Difference as to outward things and further sayeth We do boldly averr as a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things amongst our selves From which positive Sentence it naturally follows that the Church touching whose Authority in Government he treats hath Power to decide and remove in Cases of Differences touching outward things and since in the same Section he useth the words Meum and Tuum with respect to outward things touching which Differences may arise it naturally follows that the Power claimed is in that Case a Power over Property I now desire that the Reader may observe that in this his Explanatory Postscript he sayeth not one word of the Assent of the Parties Differing which clearly shews that though as in the Fifth Observation is signified he intended to give under his own hand that he is principled as the aforesaid pretended Letter sayeth he is yet he therein deales fallaciously But now as to the things scrupled at W. R's Sixth Observation whereas some did suppose that I did ascribe to Friends an absolute Jurisdiction over mens Property in outward things therein I have been greatly mistaken for I never intended any such thing but simply to hold forth that which by the Apostle to the Corinthians 1 Cor. 6. is urged that whereas there would a manifest Scandal arise from Friends going to Law together that therefore such as will rather go to Law than seek to come to Agreement by the Interposing of Friends ought with a respect to their bringing such a Scandal be censured since it cannot be supposed that any such Difference as to outward things can fall out amongst Friends but some or other may be found who either by their own knowledge or by Advice Information of such as may be known in the Matter Controverted may bring it to an End Secondly that whereas I say there will not be wanting in case of Controversy the Spirit of God to give Judgment through one or other in the Church of Christ so long as any Assembly can properly or in any tolerable Sense be so called some have supposed that by these last words I did insinuate as if any Assembly assuming to themselves the Name of the Church of Christ and having some shew of it may of right claim the Power of such Decision and ought accordingly to be submitted unto such a thing never entred me but was far from my Intention for albeit that I Judge that an Assembly may sometimes deserve the Name of the Church of Christ or not to have lost that claim albeit not altogether so fresh and lively at least in the Generality of its Members and so under some languishing and hazard to decay if Life do not again come up more abundantly as may be seen in the Example of the seven Churches of Asia whom notwithstanding of the several weaknesses divers of them were under yet the Apostle or rather the Spirit of Christ by the Apostle Dignifies with the name of the Churches of Christ Neither did I intend to make this Judgement necessarily to attend every particular Church or Assembly but by the Church there I understood it in a more universal Sense that is some or other among all the Churches of Christ who being spoken of in the Complex may be rightly termed the Church of Christ And this is manifest in the same Example of the Churches of Asia for albeit we might suppose there might have been wanting in each of them some to give forth this true Judgement concerning them yet in respect they were such as in some tolerable Supposition might be termed the Churches of Christ * * Rev 2.4 5 14 15 20. Chap. 3.16 albeit some of them had lost their first Love and were neer to have their Candlestick removed and some had the Doctrine of Balaam and of the Nicholaitans and some suffered the Woman Jezabel and some were Luke-warm and ready to be spued out we see God would not suffer them to be without a certain Judgment but gave forth one through the Apostle John who was a Member of the Church but to esteem that any Assembly may be tolerably
copy of a Letter pretended to be given forth by W. R. Friends IT was upon me for several weeks past if any occasion would in any wise permit to come up to the City of London to be present among Friends from divers parts of the Nation at this time that so I might have Opportunity to confer with Friends who were dissatisfied with me touching what I had written in Answer to Robert Barclays Book of Government And a few dayes before my coming up Robert Barclay being in London writ unto me to come up that we might have a Conference at large touching the same This his Request had the greater Obligation upon me to be present in London at this Time On Conference had with him we agreed that a Free-Meeting might be had with Friends in whose Presence Robert Barclay and my self might in all Coolness and Moderation conferr together that so all Mis-understandings might be removed and the Truth be evidenced to the Consciences of the Brethren then present The Meeting for this End was this day had and a very Christian and fair Debate was had to the Satisfaction of both of us as far as I can understand and the matters chiefly objected by me were fairly and Brother-like and in much Love discoursed and upon the whole Matter I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to import In particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends in case of Difference without the Assent of the Differing Parties and that it was far from his Intention For his Intention as he declares was only to manifest that Friends ought to submit their Cases of Difference to the Decision of the Church and in Case of Refractoriness that Such Persons Ought to be Disowned That though Robert Barclay in one Place affirms to this purpose That there never will or can be wanting in case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so term'd He declares that the words were Sound and further sayeth that thereby he intends no other but such Assemblies as in reality and Truth may be termed the Church of Christ And whereas he sayeth to this purpose That 't is Disobedience to God not to submit to the Sentence of such Assemblies though the Persons refusing to submit pretend they see it not yet he declares that his meaning thereby is not that if they submit before Conviction of Conscience they therein find Acceptance with the Lord but rather to shew that their want of Sight is through Disobedience or unwatchfulness to the Grace of God in themselves which if they did take heed thereunto would shew it their Duty to obey We also had Discourse touching his Assertion that Principles and Doctrines c. believed through the Force of Truth on the Understanding are as it were the Terms and in another Place the Book produced it appeared that he asserted there was a more Inward Bond viz. the Life of Righteousness and that the Book declareth that we are gathered into the Belief of the Principles and Doctrines by the Truth and its Power and Influence upon our Hearts and the very Bond by which we became Centered into one Body and Fellowship c. and on a Debate thereof he acknowledged that his meaning was not they were the Original Bond but rather as Fruits and Branches of that Bond and so in that respect might be as an Outward Bond whereby we are United in an Heavenly Society We had also some Discourse touching his Title Page wherein he asserts that the Ancient Apostolick Order of the Church of Christ is Re-establish't on its right Basis and Foundation touching which he declareth That his meaning is not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which in the Primitive Dayes was and now is the great Order of the Gospel And though Robert Barclay hath given these Explications of his meaning yet the very Explication as he sayeth are to be found in his Book if duely weighed Having given you an account in short of what was discoursed this day amongst Friends this further lies upon me to signifie unto you on the behalf of R. Barclay I am satisfyed that he is not Principled as I and many by some Passages in his Book took him to be and since it is so that many have taken an offence against him for that Cause as may be doubted even so far as to Reject his Testimony and Service for the Truth it lyeth upon me as my Duty even for his and the Truths sake to warn all that they take heed not to entertain Prejudice against his Testimony or Jealousyes that may enter on the score of any apprehensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been And I do Freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that Respect not according to Gospel Order but am Justly worthy of blame therein It is with me also to signifie to you that I am abundantly satisfied that Robert Barclays Book of Government was Written at or before the time of its Date for that he Solemnly Affirms it was so William Rogers The Coppy of a Paper given forth by Charles Marshal and Thirty six Persons more Forasmuch as William Rogers of Bristol hath lately written a Manuscript against a Book of Robert Barclays Entituled The Anarchy of the Ranters and approved at the Second days Meeting at London and hath dispersed his Manuscript in Several Parts of this Nation without so much as first giving either to the said Robert Barclay in Particular or the Second Days Meeting in General any account of his Scruples or Dissatisfaction concerning the said Book of Robert Barclay contrary to all Rules of Brotherly Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the general Dis-service to Truth especially being sent unto Persons who at present are Disaffected to the present Unity of the Body of Friends And whereas on the Seventh Day of the Fourth Moneth 77. We whose Names are Under Written were met together in the City of London in the pure Fear and Holy Dread of the Lord God Almihty to hear what the said William Rogers had Objected against the said Book of Robert Barclay it appeared to us upon a Deliberate Serious and Impartial Hearing of the Matter in controversy that the
Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barclays Book as against his way of Expressing some Passages therein and that upon Robert Barclays Defence and Explanation the said William Rogers did Declare that he was Satisfied with Robert Barclay as to his Principles but that he thought some Passages in his Book might have been better worded Confessing that he did not Brotherly in Publishing his Book before he had communicated his Exception to the said Robert Barclay and the Brethren of the Second Days Morning-Meeting in London it is therefore the Inward sense Advice and Judgment of the Meeting that the said William Rogers forthwith do Deliver up into the hands of James Claypoole the Copy of his said Book which he hath here with him and as speedily as may he Recal all such other Copies of his said Book as he knows to be Dispersed in the Nation or elsewhere and that he also ought speedily to Write a Letter to Friends in all those Places where he doth or shall know the said Book to be Dispersed and therein to clear both the said Robert Barclay and the Friends of the Second Days Meeting in London from all such Aspersions as by means of his said Book may be cast upon him or them And though it doth not appear to this Meeting by any thing that the said William Rogers hath Objected or Offered that there is any Errour or Unsoundness of Doctrine in the said Robert Barclay's Book yet forasmuch as there are some Terms or Expressions therein which some conceive might be made yet more plain easie and familiar it is the Desire of this Meeting that the said Robert Barclay as he feels in himself the Openings of Life thereunto will in Christian condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sake of all such as may be supposed to have misapprehended any Expression therein Charles Marshal and thirty six more William Rogers his Observations on a Letter given forth and pretended to be his together with his Answer to a Paper given forth by Charles Marshal and thirty six Persons more on the hearing of a Debate between W. R. and R. B. KNowing that of late there hath been spread abroad amongst Friends a Paper subscribed by Charles Marshall and 36 Persons more together with another to which my Name is only inserted both relating to Robert Barclay and my self and that on Occasion of a Free Meeting had in the City of London wherein some Particulars contained in Robert Barclay's Book of Government to part whereof I writ an Answer were discoursed between Robert Barclay and other Persons on the one part and my self on the other part and that many false and wrong Constructions are made thereof whereby I perceive the Simple may be ensnared I am now on the behalf of Truth concerned thus to Inform the Reader That Robert Barclay and my self did agree That twelve Persons nominated between us should have a hearing of the Matter with this Exception made by Robert Barclay That he would not so limit as not to have Liberty to add two or three others giving this reason that he expected some Friends to the City c. I told him to this purpose 't was probable I would not deny the addition of two or three Friends if he should request it of me accordingly he did request it of me and I granted it but notwithstanding many others came at the appointed time who were not chosen by us nor yet was there any Assent of mine or Desire of R. B's as I know of that they should be present whereupon I refused to meet with them that Day After Friends perceived that I would not meet with them not chosen * Note For the Reasons in the Preface annexed to the First-part his Name is omitted an Eminent Preacher who stood by R. B's Book told me in words to this effect that they would not assent to a Meeting limited to Robert Barclay's nor my Choice but as a Church would keep their Authority and not only so but would vindicate every word in Robert Barclay's Book Considering the Station the said Person is in and how much he is esteemed by George Fox and that he seems to be the right hand man for that Government contended for by Robert Barclay I easily perceived my Cause was already Judged and that 't was in vain to expect a Meeting whereof I might have the choise of one half but yet notwithstanding lest they should reflect upon me as a Person afraid to stand to that Cause I was ingaged in and having Faith in God I should be preserved I the next Day freely and of my own accord gave notice to Robert Barclay George Fox and others of my readiness to meet with any Friends and so a free Meeting was had between R. B. and my self in the presence of George Fox Charles Marshal and Divers others When the debate between us was over Robert Barclay proposes to this purpose to have some Satisfaction for the wrong I did him I told him to this effect I wronged him not and that neither my self or any other was capable in this Case to do him so much right as he was capable to do himself by writing a Postscript to his Book this being a reasonable Proposal of mine the Meeting did approve of his writing a Postscript and withall counselled me to call in my Manuscript in Answer which I neither did have or can assent unto but told George Fox and many more publick Friends that if I should in that respect take their Counsel before I saw it my Duty I should manifest my self a notorious Hypocrite The Reader may also take notice that in much haste I drew up a few Lines with intent to have sent it of my own free will to some Friends by way of Epistle and to have given it under my own Hand these two following Considerations were the motives thereto First Charity oblieged me to have a Regard to Robert Barclay's Testimony as a Publick Person since he hath publickly declared himself otherwise principled than I say his Book doth plainly teach Secondly Since there hath been some Debate between us I thought it necessary to insert some of those things whereof we debated that so those who had heard the Fame of his Book and my Answer might take Occasion from thence to examine whether Robert Barclay's Sense and Explications by word of mouth were agreeable to his Book or no and also to insert so much therein as to manifest that Robert Barclayes Cause was not right which to every discerning Eye cannot but appear from the said Paper though such who espouse Robert Barclay's Cause may by their smooth Glosses deceive the Simple thereby And when I had written what was in my mind the aforesaid eminent Preacher being alone with me urges Divers Alterations and Additions and after I was on Horse-back departing the City
in the Latter-End of the Quarterly-Meeting a Paper of Anthony Pearsons that directed That the Way of Truth should be as the Way of a Ship in the Sea and such like Answ I consented to a Paper that had some such Words but knew not 't was Althony Pearsons Qu. 14. Whether didst thou advise That Papers of Condemnation should not be Recorded or gain-sayed it and the bringing in Friends Testimonies concerning Friends Faithfulness or Unfaithfulness in the Case of Tythes Answ To this Fourteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Questions signified in the Fourth and Fifth Queries to John Wilkinson already Cited Qu. 15. Whether didst thou consent to approve of or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for his being Marryed by a Priest Answ No. Qu. 16. And Whether didst thou say Thou wouldst have all Friends left to their Freedom to pay Tythes or not to pay Tythes Answ To this Sixteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Question which was the Seventh proposed to John VVilkinson Though before the giving forth of these Queries there might be some small Differences amongst Friends in the North which were aggravated by G. F's Wife partly by her causing to be Read in the Quarterly-Meeting in VVestmoreland a Paper dated the 21 st of the 11th M on 1672. given forth by her against John Story and therein signifying that he judged the ‖ Note John Story denyes that he ever Judged the Power of God Power of God as it broke forth in Hymns or Spiritual Songs Yet many were not so well satisfyed that G. F. was one of the chief Persons that occasioned or at least encouraged the keeping alive of those Differences until these Queries were sent to John VVilkinson and John Story But then Jealousies entred many that occasion was sought against them and meerly because they could not gratify that Spirit in G. F. which as was also Jealoused had Accepted of such Submission from some as many Faithful Friends have abhorred I now come to make some Observations on the afore-said Queries wherein I shall consider the Matter of them and the Manner of Negotiating that Matter 'T is plain to me that if John VVilkinson and John Story had answered to each Query proposed to them respectively Yea then since G. F. received the Information and prosecuted the same the Informer against them to G. F. would have had his End which doubtless was To render them guilty of Evil Principles or Practices and have G. F's imaginary Authority to prosecute them for the same The Consideration whereof leads me thus further to observe That if any one of the Matters therein contained could not render the Person therein concerned by his Answer Yea guilty of Unsoundness in Principle or of any Evil Practice then 't would follow That G. F. as well as the Informer endeavoured to make the Person so concerned an Offender in that Particular which is no Offence The Reader may now weigh the Matter in the Ballance of the Sanctuary which if he doth he will doubtless perceive that the Answer Yea to several of the Queries will not render either of them either Unsound in Principle or Blame-worthy as to Matter of Fact From the Nineth Query to J. S. and his Answer 't is observable That if J. S. had said Keep Order by way of Reproof to the Noise of Deceit by one Person though pretending to sing for Joy whil'st another was Praying 't is no Matter of Evil Fact but a Shame to any one so to Esteem it since God is a God of Order and not of Confusion in the Church And indeed to me there is one thing above many others that seems worthy of Observation and that is the Second Query to John VVilkinson when an Answer Yea could not render him an Offender unless 't is sound Doctrine That the People called Quakers ought to practise Things that are Imposed by Man or in the VVill of Man which the Scripture gives no Authority or VVarrant for If G. F. would be so plain as positively to assert that which seems to be implyed in that Query if from a Query any thing may properly be implyed then 't would put an End to the Controversie with many For then it must be asserted That there is either One or more that have Power to Impose in the Will of Man that which the Scripture gives no Authority or Warrant for But notwithstanding I will suppose in favour to G. F. that as Answer to this he may thus say I did not put that Question with an intent to justify Imposition in the will of man but rather to find out whether what Robert Barrow and others have endeavoured to impose having a perswasion that my Papers have been given forth in the Motion of God was accounted Things imposed in the Will of Man and that if it should so appear John Wilkinson unto whom the Question was proposed might condemn the same since I affirm that I have given forth nothing to be imposed but what I have been Moved by the Spirit of God to give forth and therefore ought to be submitted to The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript wherein the Differences amongst Friends are collected as before is hinted which with the Answer thereto may be proper to Cite on this Occasion The Objection and Answer followeth Object The Spirit of God which is but One in All hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to obey and this cannot be called the Dictates of fallible Man but of the Spirit given forth through man and wast thou that pretendest Thou seest it not thy duty to obey but obedient to thy ow measure thou wouldst then see it so and be one with the Brethren and therefore we cannot but tell thee 't is Thy Duty to obey since the Reason thou seest it not thy Duty is thy Want of Diligence and not waiting in thy own Measure Besides we find that G. F. hath lately given forth a Paper the Import whereof is to justifie Prescriptions To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to Act and Do because the Spirit of Truth hath so moved But this is to suppose that which under the Dispensation of the Second-Covenant we have not the least Ground from the Scriptures of Truth or Light of Christ to suppose and so we do
Part p. 7 8. See also the 3 d. Part p. 7 8. The General-Assembly of the Cburch of the First-Born 3 d. Part p. 74 78. Members of Christ's Body not certainly describable by Outward Marks and Tokens Outward Orders insufficient for their Conservation 3 d. Part p. 57 58. No Member of the Church of Christ one more than another is exempted from being lyable to err pag. 75 76 77 78. N Â O OBedience What kind of Obedience finds Acceptance what not 3 d. Part p. 26 33. See Church-Government Though the Obedience of Christ made many Righteous yet 't is no Proof that any were or can be made Partakers of that Righteousness whil'st Sin reigns in the Mortal Body 2 d. Part p. 67 68. Opposers From an Objection raised Occasion is taken to shew the Difference between Us and our Opposers though our Language relating to Principle and Practice in some things agree 1 st Part p. 30 31. Order of the Gospel is the Power of God and cannot be Establish't by Man 3 d. Part p. 25. Outward Orders The Establishers thereof under the Notion of Christ's Government Invaders of Christ's Prerogative 1 st Part p. 4. Reasons given why they are unsuitable to be accounted a Part of Christ's Government 3 d. prt p. 6 7 8 9 11 23 24. See 1 st Part p 6 7 8. See Church-Government P PErfection Every Gift of God is Perfect No such Perfect State attainable wherein 't is not needful for Man to Watch 2 d. Part p. 14. A Cessation from Sin attainable 2 d. Part p. 14 15 16 19 20. Persecution An Objection touching Securing Outward Estate in Time of Persecution Christ's Words to Peter and Saul's Action of saving Agag being instanced is Answered 1 st Part p. 30 to 36. Plain-Language On what Ground used 2 d. Part p. 34. Power of Decision of Differences by Robert Barclay's Words imports a Jurisdiction in such as he accounts the Church over Property 3. Part p. 35. Observations on the said Sence shewing the Inconsistency thereof with Truth 3 d. Part p. 35 to 41. Power to Bind and Loose is not from Christ's Words so far as from the Scripture we learn pleaded by the Apostles or any Assembly under the Notion of Christ's Church 3 d. Part p. 66 67. Principles Reputed by Robert Barclay the Bond by which we became Centered into One Body meaning Christ's Body the Church 3 d. Part p. 54. His Assertion and Argument refuted p. 54 to 59. The like he saith touching Practices and Doctrines p. 54. Professors of Christianity How they come to disagree touching some Religious Matters whenas whil'st they keep to Scripture-Language they agree in Principles termed Fundamental that are relative to the Matter wherein they differ 2 d. Part p. 69 70. Prophet Raised like unto Moses is Christ Jesus and no other is owned by us like unto Moses under the Second Covenant but Christ Jesus 1 st Part p. 10 11. Q Â R REign of Christ is by his Spirit in the Heart 3 d. Part p. 4. Robert Barclay An Answer to his Book of Government manifesting Erroneous Doctrines held forth by him 3 d. Part p. 15 to 88. The Chief Matters discours'd of in the said Answer p. 19 20 21 22 23. Robert Barclay's Postscript to the said Book by way of Epistle to Friends wherein he affirms That he never found Occasion to Repent or Retract any thing from the Matter and Principles there asserted by him And further also That though the Things chiefly scrupled at are as he saith cleared by Will m. Rogers his own Letter yet that all may be satisfyed by having them from his own Hand he was free to Write his Postscript William Rogers his Observations adjoyned to the said Postscript shew First That Robert Barclay Justifies his Book Secondly That the pretended Letter of William Rogers is by Robert Barclay acknowledged to contain Robert Barclay's Sence and Explication of the Matters scrupled in his Book Thirdly That his Postscript was writ that all might have his Sence of the Matters chiefly scrupled under his own Hand according to the Explications given in William Rogers his pretended Letter Fourthly That notwithstanding all this the Explications in the said Letter are not to be found in his Book nor yet all of them in his Postscript neither doth his Postscript and Book agree nor yet either of Them with Truth in many Things 3 d. Part p. 99 to 124. Rule See Church-Government S SAlvation of Mankind See Kingdom of God and Justification Sathan The Qualifications of such whom Sathan hath made use of to rend and divide the Church of Christ viz. such as have Zeal without Knowledge such as have Knowledge without Zeal and others that have abounded in Confidence without either Knowledge or Zeal 1 st Part p. 69 to 78. Schismes The Ground thereof and some Marks by which 't is known 3 d. Part p. 41 42. Scriptures may be an Instrument through the Spirit whereby Faith in Christ may be attained unto 2 d. Part p. 3 4. And albeit they have been owned by Us and our Antient Friends to be a Rule yet we have not owned them to be the Infallible Rule but instead thereof the Spirit And yet they have been of late streined by Robert Barclay to make them the Rule to rule over our Brethren p. 48 49 50 51. See Church-Government Sentences or Degrees of any Assembly though pretending themselves the Church in Matters relating to Conscience no Bond upon Believers without inward Conviction 3 d. Part p. 58 61 62. See Believers Sin See Perfection Spirit What is meant by this kind of our Opposer's Language viz. Dark Leaven'd Rending Dividing Separate Spirit 1 st Part p. 6. Spiritual Matters Cognizable by the Government held forth by Robert Barclay 3 d. Part p. 53. Swearing under the Gospel-Dispensation not Lawful in any Case 2 d. Part 37 38 39. Submission to any Assembly that in any tollerable Supposition may be termed the Church of Christ is so pleaded for by Robert Barclay as that Want of Sight shall not excuse being Guilty of Disobeying God 3 d. Pare p. 69. That Sence refuted his Perversion of the Scriptures cited discovered 3 d. Part p. 69 to 80. Supper of the Lord the Night before he was Betrayed p. 51. The Doctrine of Christ at that Supper Owned p. 51 52. Scripture reputed to relate to that Practice Explained p. 52 to 61. T TEstimonies In what Case these words Let th'Testimonies of Friends arise have been notoriously abused 1 st Part p. 18 19. Traditions See Church-Government Tree of Knowledge of Good and Evil cannot properly be a Comparison to represent Knowledge that is Devilish or the Thing that is Evil 2 d. Part p. 28 29. Tythes no Gospel-Maintenance to a Gospel-Ministry 2 d. Part p. 40 to 44. U VNity Divers Things laid down wherein the Faithful were at Unity 1 st Part p. 2 3 4. In what Sence the Apostle exhorted thereto 1 st Part p. 36 37. Inconveniences attending this Doctrine no Unity but in Conformity 1 st Part p. 72 73. An Universal Establish't Unity with respect to Faith and Discipline relating to Believers in Christ by Outward Instruments is inconsisting with Gospel-Liberty 3 d. Part p. 82 to 86. See Believers The Mark of a Member of Christ's Church in Unity with the Body is an Inward Invisible Mark 3 d. Part p. 83 84. W VVArs not Lawful to be entred into by Us to work our own Deliverance from under Oppressive Laws and Magistrates 2 d. Part p. 30 31 32. Weak Believers may be Received to doubtful Disputations by assigning the Decision of Controversy to the Church since Contention may arise who or where they are 3 d. Part p. 59 60. Wisdom from Above and that which is not from Above is deseribed Wisdom which we have as Creatures is not that Wisdom which by the Apostle is termed Sensual and Devilish but is given us of God 2 d. Part p. 21 to 25. Women having received a Revelation to Utter in the Church may Speak Unruly Disorderly Women may be warned to be Silent even as it is their Duty so to be in the Church 3 d. Part p. 52. Works What sort are Necessary to Salvation and what not Works spoken of by the Apostle James are the same sort of Works spoken of by the Apostle Paul 2 d. Part p. 16 17 18 19. Writings for Publick View By whom Approved or else not to be Printed 3 d. Part p. 29 30 Reasons against the Method of such Approbation and Limitation 3 d. Part p. 29 30 31 32. X Â Y Â Z ZEal without Knowledge Some Parts of the Fruit thereof described 1 st Part pag. 70 71 72 73. Zeal according to Knowledge accepted by God 1 st Part p. 70. A Part of the Qualifications of such as are endued with it 1 st Part p. 77. THE Postscript following the Preface is added to clear the Truth as well as my self from this pretended Argument against my Printing viz. That I came up to London to read a Charge behind George Fox 's Back and That though I pretended a Readiness to Meet him I had no Desire thereto Which gives me Occasion to lay down several Observations and Reasons invalidating the pretended Argument together with a Letter written by Me to James Claypoole and Three other Friends in London to cover a Remonstrance to the Friends of London All on purpose that they might use their Interest to cause George Fox to submit to a Hearing that so if possible some Expedient might have been found to satisfy my Conscience otherwise than by Printing Which I acquainted them of as well as George Fox and that I intended to proceed therein unless so much Notice should be taken of my Call for Justice against the Reproachful Actions and Trespasses of George Fox as that he might be brought to a Hearing before Friends to the end that if Guilty he might give Satisfaction if not he might be Quitted There are also signified in the said Postscript several Things which are clear Evidences that George Fox would not assent to any Meeting for the aforesaid End Which coming to my Knowledge I was then free of all Concern to sollicite him more either by Word or Writing for a Meeting and had no further Bond upon me to forbear proceeding to Print as Expeditious as I could William Rogers
boldness affirm he cannot but then appear guilty of great Confusion a taste whereof the Reader may have by duely weighing my 6th and 9th Observations annexed to this his Postscript I have never found occasion to repent or retract any thing from the Matter or Principle there asserted by me but have the Testimony and Approbation of Gods Light and Spirit in my Heart for my Work and Service in that Matter Moreover albeit I laboured with all the Care and Circumspection I could so to express my self as not to offend in a word yet had I known or could have foreseen that any thing in the wording or expressing thereof would have Stumbled or hurt any I have that tenderness and hope allways to have to the least of the Houshold of Faith that I would have rather omitted or changed any such words or Expressions than ministred them any Occasion of Dissatisfaction And therefore I was not a little surprised when I understood that several Sheets of Paper were spread abroad in Opposition to that Book of mine at a time when I was wholly a Stranger to these Proceedings by reason of my Imprisonment for the Truths Sake especially W. R. a Person who not only to my self but afterwards before many Witnesses professed a singular respect and friendship to me [b] [b] The Reasons of spreading my Answer to a part of his Book of Government before 't was sent to him were these First I was concerned in Conscience to detect the Errours as expeditiously as I could Secondly I did not know where to send unto him supposing that at that time he was beyond the Seas and though 't is said in a Letter which is pretended to he mine though never signed nor publish't by me of which more anon that my publishing thereof before I gave R. B. notice of my Objections and Intentions therein was not according to Gospel Order yet I disown that Expression because it cannot be contrary to Gospel Order to detect by writing Errours relating to Doctrine and Discipline that are in print and yet without once acquainting me W. R's Second Observation Now what followed upon my meeting with that Person at London near two Years ago will appear by a Copy of W. R's own Letter annexed hereto and the Sense of those Brethren who were Witnesses to that Transaction So that resting thereupon in my own Innocency especially since those in such places where the greatest Dissatisfaction was said to be did for the most part signifie to me their Satisfaction I forbore hitherto to meddle any more in that matter hoping it might have dyed of it self and being Conscientiously gathered in that Spirit wherein I desired rather to bear than by seeking too earnestly to vindicate my self any ways advance or foment Controversies among Friends by multiplying Papers having some hope he might according to the advice of the Brethren have called in his Papers And as to what related to me [c] [c] If that pretended Letter of mine expresseth my Satisfaction as to the Soundness of his principles and his sense of things scrupled yet there is not a word in the said Letter signifying that I mistook his book and if upon the debate of that matter R. B. in words declared himself otherwise principled than his book taught yet I cannot but now say he hath given me just Occasion to impeach him for a man of a stretch'd Conscience in saying as aforesaid thus I have never found Occasion to repent or retract any thing from the Matter or Principles there asserted by me his Letter sufficing W. R's Third Observation wherein he expresseth my Sense of the things scrupled by him to his own Satisfaction and his Belief of the Soundness of my Principles and truly I have been so willing to starve that Spirit that hath any life in Divisions or Controversies of this kind either in my self or others that since I read those Papers of W. R. at London now near two Years ago I have not so much as once looked out upon them until now And albeit I might have mentioned that Transaction without any disadvantage to my self but otherwise as most if not all at present can testifie yea W. R's own Letter doth import [d] [d] R. B. now seems to proclaim his own Vertue in not mentioning unless on Enquiry the matter between us insinuating that he might have mentioned it without any Disadvantage to himself and that in my own Letter I imported so much This I affirm is but a further Confirmation to me of his stretch'd Conscience taking Liberty to vindicate himself from that which forever will lie upon him to his Just Defamation until he repent as cannot but appear to every impartial and understanding Reader who will be at the pains to peruse his Book of Government my Answer and his Explanatory Postscript with the Observations thereon Yet I do not remember W. R's Fourth Observation that I did ever so much as once mention it to any unless their Inquiry occasioned it yea I have wholly concealed it to this day from divers Friends in whom I am nearly concerned and whom I know would be very apt to justifie and commend my whole proceedure in that Matter so unwilling was I to fill the Minds of any with such things being otherways weightily concerned as well with the Inward Work of the Lord in my own Soul as in those Concerns of Truths Prosperity both abroad where I had a Service and at home with respect to the present continued Suffering Friends lie under here But since he hath so far walked in another Method as to labour to keep up the Remembrance of those things and busie the Minds of Friends with them having as I am informed made a further mention of these Papers to my Disadvantage I am constrained to say something in my own Defence and of the Truths asserted by me wherein as the Lord knows the Integrity of my Intentions and the Tenderness of my Heart so I hope my way herein will commend it self to that of God in the Consciences of all the tender-Hearted [e] [e] Here a Letter pretended to be mine is again brought as Evidence though nothing to the purpose as before in the third Observation appears and not only so but seems to insinuate as if what is declared in that pretended Letter to be his meaning he will now give under his own hand which is a meer Fallacy in several respects as anon will be made appear for that his Postscript doth not manifest himself principled as that Letter expresseth Witness the 6th and 9th Observations And albeit these things W. R's Fifth Observation which were chiefly scrupled at by any be suffiently cleared by W. R's own Letter yet that all may be satisfyed in having them from my own hand I am free to signifie this as to them only I will permise this to the serious Consideration of not a few who seemed to be startled at that Book who