part of the Glory of that Administration under which Thousands in these Nations were gathered unto God did consist in this that after they had been wandering from Mountain to Hill from under one form and outward Church-fellowship into another they came to be turned to the sure guide in themselves Christ's Light and warned not to look out neither to be in the Lo here 's and the Lo there 's but to be faithful to their Own Measures for that according to Pauls Testimony God's Grace was given to every one according to the Measure of the Gift of Christ But to return Let us examine how he proves his first Assertion viz. That there never will nor can be wanting in Case of Controversie the Spirit of God to give Judgment through some or other in the Church of God so long as any Assembly can properly or in any tolerable Supposition be so termed His Proof is on this wise For the first saith he To those who believe the Scriptures there will need no other Probation than that of the 28th of Matthew and the 20th And lo I am with you alway unto the End of the World And Vers 18. And the Gates of Hell shall not prevail against it How this proves the Matter to me appears not for these Scriptures do neither expresly nor by any natural Consequence say That any Assembly is the Church of Christ which may in any tolerable supposition be so termed nor yet speak any thing of Controversies arising amongst the Members of the Church of Christ Had he brought the first Scripture to prove that Christ would be with such whom he at this day makes use of to Teach all Nations as he did his Disciples at that day whilst they should teach to Observe the things that Christ to whom all Power is given commands not the Commands of Assemblies which may in any tolerable Supposition be termed the Church of Christ but the things that Christ Commands he had exactly hit the Mark But as to the Matter the aforesaid Author seems by his Words to drive at 't is far from being to the purpose And as to the second Scripture had he brought it to prove That the Gates of Hell shall not prevail against that Church which is built on the Rock Christ 't would have answered the End But alas 't is far remote from proving that God's Spirit will appear to decide Controversies in every Assembly that in any tolerable supposition can be termed Christs Church And so I cannot but conclude that these and several other Scriptures which he hath quoted as Proof of his Assertions seem rather strain'd to Vindicate what he asserts than that his Assertions are according to it on which hand he saith in his Epistle to the Reader That both Papists and Protestants have greatly gone aside which might have been a Caution to him not to have Erred in the same Path as now he hath done Let us a little further examine his Words Tolerable Supposition When we are not certain of the Truth of any thing and yet are apt to think it is or may be so we commonly say My Supposition is that it is or may be so and though the aforesaid Author adjoyns to the word Supposition Tolerable yet that ascertains nothing it only imports such a Supposition may be sufferable that is may be suffered to be a Supposition not a thing that 's Certain There are Assemblies Obvious to every Eye that knows any thing of Christianity which cannot on any Terms be supposed the Church of Christ There are other Assemblies which have several Marks and Tokens of the Church of Christ so far as several things outward profest and acted may be such and yet notwithstanding not owned by the Lord as the Church of Christ The present Age as well as Ages past yields many Presidents to prove the same for that 't is Obvious there have been many Assemblies under various Forms who profess Faith in Christ Works of Righteousness and divers Truths owned by the true Church of Christ Now whether such things profest and owned may not be ground for a tolerable supposition that such Assemblies are the Church of Christ I leave to the Judgment of the impartial and Judicious reader having this further Testimony to add that the World hath too much been troubled with the Sentences Decrees and Decisive Judgments of too many Assemblies supposed to be the Church of Christ or that on tolerable Supposition have been so termed who have rather increased than ended Controversies as History doth at large manifest And since R. B. undertakes by Reason to evidence the same I shall according to the Line of Right Reason and Truth take upon me further to discover the Fallacy of his so confident Assertion The Qualifications of a Member of Christ's Body is Sanctification through the Spirit Wheresoever any number of Persons so qualified are Assembled in Christs Name there is the Church of Christ though they are of that number who are of the lowest Degree or Rank in the Body Now an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters and Mysteries relating to the Kingdom of God as the Ear of the natural Body may be Insensible of what the Eye doth see and so may have Cases of Controversies brought before them whereof they are no more competent Judges not being Gifted thereunto by the Spirit than the Eye of the natural Body is capable to distinguish between the Diversities of Voices and Sounds or the Ear of Diversities of Colours and yet may be all Faithful in their Places walking according to their respective Measures of Grace which God hath given them so that none can in Truth say such an Assembly may not properly be called the Church of Christ being built upon him their Rock and having perfect Fellowship each with other in the Life of Righteousness Obj. And whereas some may be ready to Object and say Why dost thou seem to reflect on this Sort of Language We must Believe as the Church Believes * Note This Question is stated in a Printed Book and publish't by one called a Quaker whose name is omitted for the reason mentioned in the Preface to the First Part. Is not the true Church in the true Faith and must we not either Believe thus as the true Church Believes or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof Answer To this Objection having in my foregoing Lines used such an Expression I thus say The General Assembly and Church of the First Born are written in Heaven Heb. 12.23 But I do not find that this General Assembly set forth their Creed recorded on Earth by that I thus mean I do not find any certain number of Articles of Faith written in the Scriptures of Truth which every Member of this General Assembly did Believe and which every one who should come to be gathered into the Fellowship of Christs Body
Wilkinson and John Story and your Company to call in all your Papers which ye have given forth in your Separation which tend to nothing but disquieting Friends Minds and bring them into Strife Jangling and vain Disputing and corrupt their Minds and draw them from better Things and from the Lord and his Peaceable Truth And you may see if you will not shut your Eyes what your Spirit begetteth into viz. Strife and what Spirit is it that hath led and guided you So if you do not give over your Work and Separation the Lord God will blast your Spirit and Work and you will become hardned and as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman and Cobet and Muggleton Mark your End for the Seed of Life Reigns and will grind to Powder its Opposers This 23 d. of 8 th M on 76. George Fox To the afore-said Letter John Wilkinson returned this ensuing Answer George Fox I Received thy Lines in which thou say'st This is the Word of the Lord to you John Wilkinson and John Story and your Company to call in all your Papers which you have given forth in your Separation c. I judge thou meanest not that that is a Separation that all Friends meet not Outwardly together Truly George we might have expected thou would have told us in Love what the Separation thou speakest of consisted in whether we are separated from the Light within the Doctrine of Truth or have builded again that which we have once destroyed or what we have left undone that God's Truth in our Hearts requires of us and what Papers we have given forth against the Light Within When the Word through thee concerning this Matter enters our Hearts and gives Light to us that the Light of Truth manifests us guilty of a Separation from God's Truth and Giving out Papers against it we shall readily confess it and Repent But till we know it the Word of the Lord that is as a Hammer and thy Prophesies be to them who are in the Separation and in Strife causing Divisions viz. with Articles of Accusations disquieting Friends Minds with a New Form and Way of Proceeding carryed on with a Profession of Church-Authority and great Help which indeed was seldom wanted in a Separation from Truth when the Apostacy entred And truly there is great Cause of Iealousie what will be the End of these Things Thou shouldst have told us what new Things we have brought in as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman c. before thou hadst told us The Lord God would blast your Spirit and Work And if James Naylor's Opposition consisted in Not Reproving his Company when they bowed to him and cryed Hosanna let it be a Warning to thee and Reprove thy Company when they give thee the Titles and Honour due to the Highest lest they that love Preheminence and Rule out-live thy Time and render thy Weakness to others as thou hast done his when thou art Dead and in thy Grave turned to Dust Therefore be Humble as a Member of the Heavenly Body under Christ the Head who Ruleth in his Church and People whose Right it is And remember the word to Moses with the time and place of his Death who sanctified not God in the sight of Israel his people Oh! well may Friends be called Apostates in their Day and be Curst of Men when they are Dead whose Condemnations are left on Record by others to Posterity in the Churches Books seeing James Naylor by thee is called an Old Opposer who confest his Weakness Repented and Dyed in Truth and Peace with God But George we might have been perswaded that thy Counsel and Advice thou gavest to the Churches in writing is greatly abused and we cannot Judge how thou couldst intend Force or such a way of proceeding with Friends about them That which I see at present tending to Vnity is for thee to Manifest what thou intendedst by them if thou intendest no force with them which thou couldst not do in Truth for that would let thee see Divisions would be the effect of them then manifest the Abuse they have done to thee and thy Counsel to Friends by their proceedings about them that we may know that thou art the same in Principle in Doctrine and Practice as in the beginning when thy Testimony was recommended to the Witness of God in all Consciences that thou mayst clear thy self that thou approvest of no Force about Religion but the Force and Effect of the Word delivered that the encrease may be of God and we all unto whom Gods Love hath been large may have Vnity in Truth as in the Beginning The 9th Mth. 76. From thy Friend John Wilkinson Unto this Letter George Fox gives this ensuing Answer John Wilkinson I Received thy Letter as I judge Subscribed J. W. wherein thou wouldst seem to shuffle off that which I writ to Thee and John Story and the rest as the Word of the Lord to you and that I should have told you Wherein you were Separated and what Papers you have given forth contrary to the Light and Truth c. Your Paper of your Eighty Subscribers is not from the Light of Christ nor as it was in the Beginning which you sent up and down and if it was not to beget into Strife Why did you send it to Carlisle and up and down to other Places and another Paper lately that you have sent besides all your other Papers And as for my Papers or Writings that I have been moved of the Lord to give forth I know no Friends that do abuse them if thou knowest any thou shouldst have mentioned them And if thow wer 't not Blind who art gone from the Light of Christ and the Spirit by which thou wast first Convinced thou wouldst see that I am the same as I was in the Beginning And as for thy Fear of making Force in Religion there is nothing but what is Pure can come into it But look into your own Paper wherein you say None of your own County nor other Counties must sit amongst your Chosen Men but whom you have given Power unto c. But I say as Christ said unto you He that Believes is Saved and he that Believes not is Condemned already And thy Neighbours and all that have been concerned with you do know what you are Separated from And I say also You are Separated from that Power and Spirit which did first Convince you for if not you would have been in Unity with me as at the first And thou hadst better have taken the Word of the Lord patiently and not resisted it But it seems it has been as a Fire unto Thee and You. For it was sent in Tenderness and Care unto you and for your Good though thou wouldst make thy self ignorant of what Separation you were gone into For you are separated from the Inward Light and Spirit that
us an Answer by the bearer hereof who comes on purpose to bring this and to receive an Answer from thee We are Thy Friends Thomas Gouldney William Ford. William Rogers As before is hinted no Answer is yet come which is ground of Jealousie that G. F. is Author of the said abusive Letter To conclude My Desire now is That every thing herein Treated of may be weighed in the Ballance of the Sanctuary and then I doubt not but that it will appear unto every Understanding Impartial Reader that George For hath been acted by an Erroneous Spirit and been Guilty of many Things reproachful to the Truth for which he ought to Humble himself if peradventure he may be made Partaker of the Mercies of the Lord and then no question but God's peculiar People will have a Sense thereof But until he appear Humbled through That Repentance that 's never to be Repented of his State and Condition is to be lamented of And though 't is not in the Power of any Mortal Man or any Assembly of Men on Earth whatsoever to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God unto whom through the Obedience of Faith in Christ is given an Earnest of the Great Salvation Yet if any one so outwardly pretending hath acted Erroneously and hath concerned himself Against his Brother at so large a rate as cannot be vindicated unless that Rule which Almighty God as by a Finger from Heaven through his Son Christ Jesus hath laid down viz. By their Fruits ye shall know them be to be esteemed as voyd 't is most just and reasonable to declare That such an one hath cutt him off from being a Member of the Body of Christ by departing from the Rock Christ on which Preservation and Help is laid On this Score I am now concerned in my Conscience thus to declare and conclude That for sometimes past G. F. hath stood in a state of Separation from many of the Lord's People May the God of Heaven give him a true Sight and Sense thereof unto Repentance that so before his Body be turned to Dust from whence it came he may be restored into Fellowship with them again saith my Soul Bristol 1 st Day of the 8 th Moneth 1680. William Rogers THE END AN INDEX Of some of the Chief Matters Treated on A APostacy A Discovery of several things which may be justly termed the Fruits of Apostacy and Innovation and in particular that Iohn Wilkinson and Iohn Story have been Judged and Condemned by Persons that have not heard them speak for themselves as doth appear in an Answer given by Thomas Gouldeny William Forde and William Rogers to a Paper subscribed by Charles Marshall and Sixty-Five more dated at Ellis Hooks his Chamber London the 12 th of the 4 th Month 1677. 2 d. Part p. 72 to 84. Apostolick-Order of the Church of Christ Robert Barclay asserts is Establish't amongst the People called Quakers and by the Scope of his Book of Government his Meaning is with respect to Outward Orders his Sense therein disproved 3 d. Part p. 23 to 33. Authority of the Church in Robert Barclay's Sense 3 d. Part p. 54. The Apostles assumed not Authority to give a Decisive Judgment in a Religious Conscientious Case without being chosen by the Parties differing and then they gave their Judgment according to the Faith both of Jew and Gentile unto whom it did relate 3 d. Part p. 65 66. See Church-Government B BAptisme of Water was the Ministration of Iohn not to continue to the End of the World 2 d. Part p. 45 to 50. The One Baptisme spoken of by Paul was the Baptisme of the Spirit 2 d. Part p. 50. Believers in Robert Barclay's Sense are bound by the positive Sentence and Decision of the Church in Matters of Conscience 3 d. Part p. 54. His Sense and Reasons examined and refuted 3 d. Part p. 54 to 61. Believers in opposite Practices and yet the Christian-Bond of their Fellowship not broken 3 d. Part p. 56. See Isaac Penington's Testimony touching that Authority which Christ excluded out of his Church 3 d. Part p. 89 to 98. This Sentence viz. We must believe as the Church believes Published by one called a Quaker examined and the Truth cleared from such Constructions as may be erroneously imported from thence 3 d. Part p. 73 74. See 1 st Part p. 23 to 27. C CHarity An Objection grounded thereon in favour of our Opposers Answered shewing Fruits of Weakness Presumption Danger of going beyond ones Gift excluding Reason eyeing Man and Things without instead of our inward Teacher The Reason why the Word of Life becomes to some the Savour of Death 1 st Part p. 17 to 22. Charles Marshall a Subscriber with Thirty-Six more of an Unrighteous Paper on the hearing of a Debate between Robert Barclay and William Rogers 3 d. Part p. 128 129. Observations thereon manifesting their Error and Partiality 3 d. Part p. 137 to 140. Christ by his Spirit a Law-giver like unto Moses 3 d. Part p. 9 10. Church-Government Our Sense of our Opposers Meaning touching Church-Government our Denyal of that Meaning and that no just Pretence be under the Notion of Church-Government to claim a Power over Property and Conscience The Doctrine of Robert Barclay importing Power over Property and Conscience refuted and our Sense touching the Method of deciding Controversies laid down An Objection Answered whereby 't is plain that Acceptable Obedience carryes with it Conviction of Conscience and that Christ encouraged not his Disciples to be Rulers over each other 1 st Part p. 44 to 61. See the 3 d. Part p. 35 to 41. Divers Sentences cited out of Robert Barclay's Book of Government importing an Approbation of such a Form of Outward Church-Government by some of the People called Quakers over others so termed wherein they undertake to Teach Traditions Exercise an Authority to Ordain Appoint Command and Rule over others whose Duty in Robert Barclay's Sense 't is to submit and that there lyes an Obligation on such as are gathered to Reverence Honour and Obey such as are set over them 3 d. Part p. 44 45. The said Sentences examined and that which is taken to be his Sense on the Scriptures quoted demonstrated to be a Perversion and that the words Order Rule Command Govern Government Traditions c. will not in the Apostles Sense import an Obligation on any Christian Believer to act any thing relating to Faith or Discipline on a Religious Score whereof by the Grace of God or Light in the Conscience he is not perswaded to be his Duty 3 d. Part p. 46 to 52. Christian-Quaker What he standeth for 1 st Part p. 27 to 30. Command Who are deemed by our Opposers to have Power to Command Ordain and Appoint 1 st Part p. 6 7 8. See Church-Government Confidence The Qualifications of such as abound in Confidence without either Knowledge or Zeal 1 st Part p. 76.
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
for the Reasons mentioned in this Preface to Publish the Second Part of the said Manuscript we instead thereof for the Satisfaction of all Friends do declare That 't is ready for the View of any Friend in order to prove the Reasonableness of the Reflections made or Objections raised Having thus premised I now come again to lay down the Three before-mentioned Queries and to give direct Answers thereto Quer. 1. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Answ Though I have been reflected upon at an Ungodly Rate by many because I have been concerned to oppose an Erroneous and Persecuting Spirit which I have beheld entring amongst the Flock of God yet Blessed be the Lord he hath so preserved me by the Arm of his Power as that none of my Opposers have so far as I know laid any thing unto my Charge but for Matters wherein I have acted though misrepresented by them to keep a Conscience voyd of Offence towards God And as it became my Concern of Conscience to prepare the Manuscript first mentioned that so the Truth of some Material Matters occasioning or accompanying Division and Separation amongst the People called Quakers might lye on Record at least Vntil an Vnion might again be witnessed So also it hath been my frequent Breathing unto the Lord That I might not bring forth an Vntimely Birth but might so be led and guided in this Affair as that I might Answer the Witness of God in all Consciences And to my inward Peace and Joy in the Lord I can say That I have the Evidence of his Spirit notwithstanding what any Man may say to the contrary that he hath owned my Proceeding therein hitherto And not only so but that there hath been an Answer thereto in many Brethren And as I was seriously waiting on the Lord I became satisfied in my Conscience to forbear reflectingly to mention in this Treatise the Names of many reputed Quakers that as yet I doubt remain deviated in some things from the Line of Truth And I hoped such a Spirit of Mediation and Justice would have appeared amongst some of our Friends who would not be understood to be concerned in the Difference between others as that they might have been a Means to cause G. F. to stoop so timely to Justice as that there might have been no Concern upon me and others to discover any Part of his Errors so publickly as now they are The Considerations occurring in my Breast when I became so satisfied as aforesaid were these First Several of my Brethren as before is premised interceded to forbear and if for my thus doing any should reflect upon me they might as well reflect upon the Apostle's Counsel when he exhorted the Ephesians To submit themselves one unto another in the Fear of God For I was sensible that those who so concerned themselves had a true Sense that the Cause wherein I was concerned was the Cause of Truth On which Foot their Treatment of me was in much Love and Tenderness and forasmuch as I perceived they were not without hope that a little longer Forbearance might work for the better I became satisfied 't was my Place to submit and forbear a while Secondly Though Hardness of Heart hath so overtaken some as that they may still continue to oppose their Brethren in the Truth without the least just Ground or Pretence either from the Light of Christ within the Scriptures of Truth or Right Reason yet I am not without hope that some others concerned against their Brethren in the present Differences may in some time come to a Sense of their Failings and Repent and then either the Memory of their Offence may be blotted out or their Repentance therewith if timely known recorded and that according as Opportunity may permit and Truth require Thirdly 'T is hoped that this Treatise may become a Warning to many but more especially to such as have departed from the Anointing in themselves that they may Repent and turn to their First Love viz. The Appearance of Christ by his Light in them and not in neglect of God's Teachings lye doting on Outward Orders As if that which was promised to be written in the Heart were now to be sought after in Pieces and Scraps of Paper or that the Written Orders of any at this Day should become a Certain Rule through which a Heavenly Possession may be obtained by such as could not own the Scriptures themselves though by the Spirit given forth to be that Certain Rule but instead thereof the Spirit it self to be it And if any think themselves hereby reflected on unjustly because at some Times they have appeared of another Language yet if such by their Fruits have given the Lye to the Offering of their Lips the Deceit is the greater and more worthy to be discovered Fourthly This Treatise is chiefly intended for the Service of the People called Quakers amongst whom the Religious Differences are so publickly known as that I have no Cause to doubt but that the Matters treated on will be intelligible by them though the Names of some Persons and Authors of some Books and Papers be not mentioned However if any amongst them for want of that Publick Converse which others have had shall manifest the least Jealousie that there is no Reason so to Object or Reflect as in the ensuing Treatise I shall then be ready to give unto such particular Satisfaction from Matter of Fact relating to Person or Persons And forasmuch as it was not possible that all Papers and Books which may evidence the Reasonableness of all Objections and Reflections could lye at once in many Hands and are for the most part with me therefore this Treatise is Signed thus By William Rogers on Behalf of himself and other Friends in Truth concerned And so the Names of those others my Brethren concerned with me in this Work are omitted partly because they might not be capable to give a ready and satisfactory Answer for want of the Books or Papers signified of as aforesaid Quer. 2. 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 Answ 'T is the Duty of all Christians to clear their Consciences as by the Light of Christ in their Consciences they are directed which doubtless was the Real Ground whereupon many Antient and Honourable Friends already fallen asleep have given forth their Testimony touching the same Principles publickly held forth both by Word and Printing by some other Servants of the Lord before them And if no more were said to this Query it ought to suffice But yet for the Sakes of some I shall lay down the Considerations attending me when I became Conscientiously concerned so to do The Deportment of some Vnruly Women and Ignorant Self-conceited
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
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
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
proceeding from the Spirit will be manifest to all who are Truly Faithful who will accordingly submit thereunto not with respect to the Men but the Authority of God manifested in and thorough them so that such as see not this Judgment aright will be Justly Condemnable of God for their not submitting Not as if they should be accepted of God if they did obey before conviction but because they brought this Blindness upon themselves thorough the unfaithfullness and unwatchfullness which renders them both guilty of the Blindness and of the Disobedience occasioned by it Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this Impartially without prejudice Thus I have passed thorough all the things that I have understood any to scruple at there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them but if any Wonder why I have closed this method and not rather made a formal Reply to W. R's Papers I hope these following reasons will satisfy all sober and truly Peaceable-minded Friends who Love Truth 's Prosperity more than Jangling as a sufficient reason for my so doing First forasmuch as the greater part of what W. R. has writ is wholly built upon the Particulars heretofore mentioned W. R's Eleventh Obsevation which Particulars being cleared and * his Mistakes therein removed [l] [l] To signify that I wrest his Words or put a Disadvantageous meaning contrary to the signification of his words is a false insinuation neither did I mistake nor yet so signifie by letter as anon from the Observations on that letter termed mine will be made appear for I put no meaning on his lines but what the very Express Grammatical sense thereof Compared one with the other would bear as will sufficiently appear to such as will be at the Paines to compare my answer to his Booke of Government with the Matters I pretend to answer and though he pretends to leave his case herein to the Readers Judgement yet he Impatiently records his own unjust Judgment first on this wise surely it is not Answerable to that candor and Justice that W. R. lays claim to meaning as his Express Words import because I doubted that from the words of the Apostle Rule Command Ordain c. R. B ' s. meaning was that some things others ought to obey whether they see it their Duty yea or nay Alas had R. B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty because they see it not and that in his Book of Government he saith 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 Me thinks then he would have forborn to Judge me as aforesaid and though he signifies that I make a Digression concerning the Second Daies Meetings in London I say it cannot Properly be called a Digression since 't is Matter of Observation on such as were concerned in the Approbation of R. B 's Book of Government besides Robert Barclays Disingenuity is apparent in signifying that I Judge the Apostle Paul and yet sayeth not wherein I shall therefore cite the Matter occasioned him falsly to affirm that I Judge the Apostle my words are these The Scripture R. B. quotes is 1 Tim. 1.19 20. which thus sayeth Holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack of whom is Hymeneus and Alexander whom I have delivered to Satan that they may learn not to Blaspheme Having thus repeated Pauls words I then proceeded in these words What 's this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matters of Conscience may bind Believers 't is so remote from it that it needs no Explanation to shew it so nay I may reasonably query whether this Scripture be to ordinary Capacities plaine to the purpose that Paul himself intends for if we counsult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blasphem if by the Word Satan is meant the Devil as is usually understood I now query of R. B. whether the Delivery of a Transgressour to the Devil be according to his Light the way to learn not to Blasphame if not his Reflection on me that I Judge the Apostle is unjust and absurd as his own Letter signifies the Superstructure falls of it self as not touching my Intention nor yet reaching me but onely that Apprehension he supposed to be my meaning and to follow from my words for which end he oftentimes is so wary of as to affirm in his Papers that to his Understanding my words seemed to import and my meaning seems to be so in which things since himself saw and I have manifested his Mistake I am not so great a Lover of Centention as to busy either my self or mind of others with the Men of Straw of his Making but yet he was not so modest nor kind to his Old Friend but that sometimes he does seek to render my words Odious albeit the Mistake be his own by reiterate repetition repeating that of the tolerable Supposition of a Church at every turn above twenty times but also he very obviously wrests my Words and seeks to impose upon me a Disadvantagious Meaning that he may furnish himself on Occasion there-after the more liberally to smite at me as where from the Apostles Words saying And we have Confidence ye will do the things we Command you c. And in another place where he desires those to whom he writes to submit themselves to such as Rule over them did inferr that some did appoint and ordain some things and that there lay an Obligation in point of Duty on others to obey upon which W.R. very unfairly observes It is to be doubted his meaning is others ought to obey whether they see it their Duty yea or nay I leave such Dealing to the Readers Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters not treated upon in that Book and takes oft occasion to insinuate his Jealousies of Persons and Things that I meddled not with as where he makes a large Digression which takes up several Pages concerning the Constitution of the Second-Days Meeting at London endeavouring what he can to represent the hurt and abuse of it and where he divers times insinuates that some are usurping or seeking to usurp a Jurisdiction over the Consciences of the Brethren and that some do believe that God hath raised up some outward Person to be amongst the Children of Light at this day as Moses was of old among the
desired me to give him that so raced and interlined Paper but not manifested his intent to Publish the same to whom I Answered I would not unless he would promise me to send it me without the least Alteration or Addition of a Title which he then Solemnly promised but is not yet performed and so the spreading of that Paper or any Paper under the notion of Copy thereof in my Name without my Privity or Assent was very Abusive and I can account it little better than forgery For my Memory is so good as to know that my Hand was never to any Paper whereof this given forth in my Name is Copy And forasmuch as the said Pretended Letter declares nothing of Error contained in my Answer therefore the force of the said Answer is nothing abated thereby And now if that very Paper which is sent abroad under my Name without my Assent were sent by me for the sakes of such who may misconstrue the same I thus Observe 'T is therein thus said I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to Import And in another place as I and many by some Passages in his Book took him to be The words spoken by Robert Barclay himself unto me before Friends manifested that he is not principled as his Book teacheth and therefore I hope none will abuse my Charity in believing the words of Robert Barclays mouth rather than what his former Writing saith my so doing doth not import that I mistook his Book for I Affirm that his Book is Erronious and shewed him otherwise Principled than the words of his mouth imported Again in the said Paper 't is thus said In Particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concernes of Friends in case of Difference without assent of the Differing Parties and that it was far from his Intentions As to this I thus say I hope none will read so carlesly as to conclude that because I say He doth Declare c. therefore they will conclude that I do so declare If I should have so said I should have egregiously wronged my Conscience because I knew not where to find such an Explication of his words this Sentence was inserted to tell Friends what he saith and not what I say And so every one hath liberty to search his Book that they may see whether he speaketh Truth or no for I now positively Affirm having since searched his Book again that there is not any one Word or Sentence to be found thorough all his Book that doth in the least measure import that his Book doth so teach as he saith it doth and yet since my departure from London he had the Confidence or rather I may say the Impudence to Affirm that Forty Brethren had given it as their sense that it did so teach whenas it appeared that many of the Meeting who also had put their hands to the account given of the Meeting as aforesaid were not Principled that it ought so to teach as R. B. saith it doth and being for the satisfaction of many desired to shew the Sentence that so imported he refused so to do and doubtless the real Reason of his so doing was guilt upon his Conscience for that he could not tell where to find it I also find in the said Paper that Robert Barclay in one place Affirms to this purpose That there never will nor can be wanting in case of Controversy the Spirit of God to give Judgment thorough some or other in the Church of Christ so long as any assembly can properly or in any tolerable supposition be so termed and that he Declares the Words are sound and so he hath concluded as the said Paper imports 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 Here also I cannot but Observe That 't is unreasonable for any to conclude that I Judge the Sentence sound for I testifie 't is Erroneous and never assented or thought it otherwise and that there is no consistency in Truth between that which he declares to be his further meaning thereon and the words in his Book Which cannot but appear by comparing his further meaning in the said Letter and his Book together The said Paper doth further manifest that Robert Barclay thus in his Book asserted viz. That the Antient Apostolick Order of the Church of Christ is re-stablisht on its Right Basis and Foundation and that his meaning therein was not onely with respect to all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers but with Respect to the Power of God which is the Great Order of the Gospel and that though Robert Barclay hath given these Explications of his meaning yet the very Explications as he saith are to be Found in his Book Let the Judicious Reader Consider whether this can any way credit Robert Barclay or the Second Dayes Meeting that approved his Book as evidence that it cannot I say that all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers do not appear to be the Antient Apostolick Order of the Church of Christ and that I have sufficiently evidenced in my Answer and if so how can his Meaning be according to truth Secondly 'T is true that the Power of God is the great Order of the Gospel and is of ability to Establish us but we not of ability to Establish it and therefore whatever Robert Barclay may say 't is not rational to conclude that according to his Meaning when he writ that Sentence it had Relation to any thing but Outward Orders and Forms of Discipline in Government and as to his saying that the very Explications are to be found in his Book I Affirm on a further Diligent Search that there is no such Explications to be found therein and I hope those who have a concern on their Spirit for Truth will do me so much Right as to Examine his Book since the Case by the spreading of the said Paper under my Name is brought to a narrow issue for now 't is easily to be manifested whether herein I have wronged Robert Barclay or whether Robert Barclay is not wrong and the Second Dayes Meeting too whil'st they Justify and own his Book In the said Paper 't is thus further said viz. This further lies upon me to signify unto you on behalf of Robert Barclay I am satisfied 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 and as may be doubted even so far as to reject his Testimony and Service for the Truth it lies upon me as my Duty even for his and the Truths Sake to warn all that they take heed not
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
it hath evidently appeared The Lord hath not spoken by them if so be the Tree may at this Day be known by its Fruit as well as in Dayes past But rather that the Words of the Prophet are fulfilling if not fulfilled in them when he said The Prophet is a Fool the Spiritual Man is Mad for the Multitude of thine Iniquity and great Hatred Hos 9.7 For I am a living Witness that Imagination hath so possessed the Heads and Hearts of many that Travel under the Notion of Ministring Friends as that instead of manifesting a Divine Understanding in the Things of God or speaking the Word of Truth in season they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblance or Evidence of being Ministers of the Gospel of Christ that divide the Word aright than the Confused Chaos before the Creation of God was of the Beauty and Order that now is in it And for my own part I am well satisfied and that on sufficient Ground too large to insert that either the Multitude of Iniquity or Great Hatred through the Influence of G. F. possessing the Hearts of such is the Occasion thereof But notwithstanding my Design is not as I said before to Treat at large on the present Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation yet since I am also satisfied and that on sufficient Ground that G. F. hath been one of those very Persons occasioning the Differences to arise unto the Heighth they now are or at least a Countenancer thereof at a large Rate I purpose to Treat a little thereon and partly as relating to G. F. that so the Impartial Reader may consider Whether if G. F. had contented himself in Reality and Truth with the Place of a Servant of Christ that sought not Dominion over his Brethren's Faith and Consciences nor yet to expect Submission to his outward Precepts Prescriptions or Orders further than every Friend to Truth was or might be by the Light of Christ in the Conscience led and guided therein The Differences now amongst Friends touching which some seem ready to bite and devour others might never have been For my own part I in no wise question but that G. F. is one chief Instrument that a destroying and devouring Spirit hath entred into some amongst the Flock and that many a Simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren undeservedly to the betraying of their Simplicity and Love to the Truth and filling their Hearts with Hatred Enmity and Prejudice And of this am I as well satisfied as I am that there is a God in Heaven before whom both He and all the Sons of Men must come to Judgment and that the Blood of many such if they perish before true Repentance will be laid at G. F ' s. Door Otherwise I should not have appeared to discover the said G. F. as in Conscience I am now constrain'd to do And therefore a Warning is now proclaimed unto all such That they Redeem their Time because the Dayes are Evil and proceed no further to receive and believe Lies and Scandalous Reports against such whom they have once accounted Honourable on the Credit of G. F. as a Man that for several Years past hath not Erred For many are this day Witnesses that his Actions have rendred him an Erroneous Man And for as much as he hath refused to give that Satisfaction for his Errours as in the like Cases he hath prescribed for others it hath encreas'd the Concern of my Conscience to discover the same and that also for the sakes of the Simple and Honest-hearted and that those Innocent and Tender Children that are growing up from the Loynes of Believing Parents c. may in their tender Years be awakened and warned that they may not be Captivated in the like Snare and so bred up in a meer Form and affected with Airy Imaginations which have no Tendency to open their Understandings thereby to give unto them the Knowledge of those Principles of Truth which the Faithful by the Spirit have been led to own and hold forth nor yet the Way of the Kingdom of God that so their Foot-steps may be directed into the Path of Peace and they come to know a lively Feeling and Sense of that Immortal Power and Spirit by which the Everlasting God whose VVayes are Unchangeable reached unto many in the Beginning when the very Thoughts of being Embondaged again with the Beggerly Elements and Rudiments of this World or of having our Eye or Dependency on any Mortal Man was loathsome I shall now proceed to lay down a few of those things which are in some Measure an Evidence to me That my afore-said Sense touching G. F. is true referring the Reader for further Satisfaction to the First and Fifth Parts of The Christian-Quaker distinguish't from the Apostate and Innovator First I take notice of Seven Questions which were sent unto John Wilkinson by Robert Barrow and others who said They were desired by G. F. so to do The Queries are as followeth together with the Substance of the Answers thereunto Query 1. Whether didst thou say concerning that Paper sent down to the Quarterly-Meeting at Kendal That it came from the Female Answ I Remember no such Words yet was greatly troubled at a * Note This is that Paper mentioned in the Title-Page that G. P's Wife caused to be Read in a Quarterly-Meeting and was given forth in her Name Paper from the Female Read with grievous Accusations against our Faithful Brother John Story which as I said greatly troubled me and many besides me knowing his Clearness from such Things and knowing his Vessel filled with the Power of God in abiding in his House Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal to Margaret Fox What Ground or Foundation have Friends to practise things which are imposed by Man or in the Will of Man which the Scripture gives no Authority or Warrant for or Words to that Effect Answ The Words as stated in this Question I did not speak to M. F. yet the Substance I own for the Truth in it Qu. 3. Whether didst thou Read or consent to be Read in the latter-End of a Quarterly-Meeting at Kendal a Paper of Anthony Pearsons or others that directed or advised That the Way of Truth should be as the Way of a Ship in the Sea or such like Answ Nay But if they mean no Impression of Form left behind I like it well Qu. 4. Whether didst thou advise That Papers of Condemnation should not be Recorded Answ Nay I had no Occasion to Advise But my Advice was and is That Condemnations should not stand on our Deacons Books to Posterity according as the Meeting agreed unto because Failings in the Holy Scripture have proved Weapons for the Man of Sin to fight with against Perfection