He never advised to the Erecting the same The Sixty Six Subscribers in their Paper are found Accusing John Wilkinson and John Story to this Effect viz. That they have Evil Designs and persevere in them by Word Writing and Practice That they despise Heavenly Dignities That they set up continue and promote False and Pernicious Iealousies Murmurings and Secret Smitings and that thereby they are Darkned in their Vnderfrandings That through the Power of the Enemy of the King of Righteousness His Peace they set up a kind of Standard of Separation from that blessed Fellowship and Communion that the Churches of Christ sweetly possest together to the Dishonour of God His Truth and People That they go on in Opposition Evil Smiting against the Faithful Brethren and Practice of the Church of Christ That the offering of their Gifts is not a Peace but a Division-Offering That they are Obstinate and Obdurate and gone into Self-wil That they cast Tender Love behind their Backs Amongst the said Sixty Six Subscribers we Read the Names of four Persons Inhabiting the City of Bristol by which they became Accusers since John Story and John Wilkinson were not before them at any time as Judges in their Cause and so having been Persons who at some times have Assembled with us in the aforesaid Meetings held for Relief of the Poor c. within the said City of Bristol where John Story and John Wilkinson have often published the Gospel of Christ for above twenty Years to our knowledge they have been desired to appoint a Meeting to make forth their Accusations to Iohn Story 's Face that so if the Accused be Guilty it may be sufficient Proof of Matter of Fact be manifest to us who in that Case shall then account it our Duty To Disown the Accused also But if they cannot prove Matter of Fact to render them so Guilty we may then justly expect the said Persons to own the Wrong they have done them by their False Accusation and give Satisfaction for the same But they will not as yet Admit a Meeting for that end before such Friends of Truth whereof one half may be Chosen by Vs and others Dissatisfied though they have liberty to Choose the other half themselves Neither will they as yet Admit a Hearing before any Meeting wherein the Witnesses to these Accusations shall be Excluded from being Iudges with other Friends And so what Issue this Matter may Admit amongst us is at present uncertain and whether this be Christian-like We Appeal to Gods Witness in all Consciences We Observe that in the said Paper the Subscribers Exhort Friends To be Zealous for the Lord and to stand up in his Spirit and Power for the Peace of his Church which Exhortation in it self is sound and wholesome But we are very Jealous that the said Paper hath notwithstanding given Life to a Contentious Spirit For on the Fifteenth Instant being the first Day of the Week John Story came to our Meeting and almost immediately after he had sate down there was one stood up who as we can prove declared Unity with the said Paper given forth against John Wilkinson and John Story and testified to this Effect The Trumpet of the Lord is sounded to Battle and the War is begun and so Exhorted on this Wise Come up to Battle and help the Lord against the Mighty using also these Scripture Words Curse ye Meroz And in the afternoon of the same day in our publick Assembly Francis Lea whilst John Story was declaring the Word of Truth stood up and thus began If any thing he Revealed to another that sitteth by let the First hold his Peace which was a clear Demonstration of his Hypocrisy for that 't is publickly known he Judges John Story out of Unity with the Church and so 't was altogether wrong in Fr. Lea to introduce his Discourse by a Scripture which if proper to be spoken in Order to the silencing of one declaring yet it ought to have been with Respect to one in Unity with the Church But as we said he ownes not John Story so to be and so it may reasonably be concluded that his Hipocrisy was not only thereby made Manifest but also his Discourse being Considered that he had no Revelation to Declare from God on that Occasion to the People But yet John Story observing how he introduced his Discourse not as an open Opposer of his VVords did for the People's sakes and that he might Administer no occasion of Discord give way and in a few words after drew to a Conclusion but Francis Lea's Discourse was such both Morning and Afternoon as gave occasion both to Professors and Prophane publickly to Manifest that we are now Divided Now whether this be a standing up in the Power and Spirit of God for the Peace of the Church of Christ or a Peace-Offering Let those who are Wise in Heart Judge But that which further Manifested Francis Lea's Rudeness is this After Francis Lea in the Morning-Meeting had ended his Declaration wherein he laid down seeming contradictory Assertions viz. That Two Hundred and Fifty Princes and Renowned Men in Israel were Revels and wicked Men and yet also said to this Effect as if they were Blameless and Harmless VVilliam Rogers stood up and took up his Words and spoke thereon in the Words of Truth and Sound Doctrine that so the People might not go away with a Misunderstanding and not as an Opposer of any Truth that Day Delivered nor yet as an Opposer of Francis Lea further than Francis Lea's own words Opposed himself And yet after VVilliam Rogers had ended Francis Lea in a Rude manner poured out Iudgments against VVilliam Rogers calling him Rebel and using that very Language as was used to Elimas the Sorcerer and this is become a Common talk amongst Professors and Prophane in Country as well as City which we and many Friends more do Account the Fruit of great Malice and Un-Christian-like Dealing for we know not any thing wherein VVilliam Rogers hath forfeited his Reputation as a Man or a Christian These things Considered and that also it is not made Appear to our Consciences that John Story and John VVilkinson are guilty of such Crimes and Offences as are laid to their Charge which if they were we also should disown them we dare not as we said before own the said judgment to be Righteous nor yet deny the said John VVilkinson and John Story lest we sin against God and despise those unto whom a Dispensation of the Gospel of Christ is committed And now our Counsel to the sixty six Subscribers is that they mind the Peace of the Churches of Christ by Calling in their Paper for we are well satisfyed that their Paper is not given forth from the Motion of Gods Spirit and if any of the sixty six Subscribers as men leaning upon others have asserted in the Name of the Lord when the Lord hath not spoken by them and that to Defame the
wholly Impertinent in this Case because though they seem grounded on the Scriptures to evidence a Judgment on the merit of a Cause yet there is nothing said in all those Queries intimating that such a Judgment on the Merit of the Cause was without a Hearing And as to the latter part of the Queries we cannot say That Fleeing in time of Persecution or Countenancing Tythe-Payers is a putting away Faith and a Good Conscience in all that may so do for that may be the Fruit of Weakness and Ignorance in some at which God may wink and of Unfaithfulness in other-some but whether it hath been the Fruit of Weakness or Unfaithfulness in G. F. to be so great an Incourager in these two Practices touching which peruse the 5th Part of the Christian-Quaker we will not determine However we may conclude that it must be one of them if such Practices are contrary as they say to the Testimony in the beginning For our Consciences are satisfied from sufficient Evidence that he hath been largely Guilty in these Two Cases And since we have cause to believe he is a Countenancer of this kind of Work 'T is admired by some that his Party are not more careful than to bring forth such things as so evidently do cast a Line of Reflection on him and them the Espousers of that Cause which we may take to be his and that on sufficient ground as from the Fourth Part of the Christian-Quaker may appear and not the Cause of Truth Especially when to reflect on such as are not guilty thereof as we take John Story and John Wilkinson to be not only for that no proof hath appeared to the contrary but also from their frequent Testimonies of their Innocency therein We now come to say something in relation to the aforesaid Position as it relates to Judging the Merit of the Cause without a Hearing The reasonableness of the said Position plainly appears from the Evidence of the Light within which teacheth us to do to others as we would be done by And doubtless should any man accuse Jasper Batt one of these that Judged John Story and John Wilkinson without Hearing them speak for themselves that he went abroad Preaching thereby occasioning sometimes Twenty Pound Fines sometimes Forty Pound Fines to be imposed on the Hearers and encouraging them to be Valiant for the Truth and to offer up all whilst His Estate was well secured out of the Persecutors Reach or at least nothing to be found of his own to pay such his Fines he would think John Story very ill imployed to have a hand in giving forth a Publick Testimony against him to be Read in all the Monthly and Quarterly Meetings in England before he had either Spoken or Written to him to know what he could Say for himself that he might have Opportunity to hush it up by writing a Paper of Condemnation if so be he were Guilty We cannot believe that Jasper Batt hath not done as bad as this in Signing with the Sixty Six at Ellis Hooks his Chamber And if the Case stated in his Name be not groundless 't is then notoriously wicked but of that Friends in Sommerset-shire are able to speak more certainly than we for we are not willing to Accuse on Report We now are sensible that the said Jasper Batt and his Three Companions having assumed the place of Judges will not think our Argument deducible from the Light within sufficient to evidence their Ignorance and Weakness no more than if they were Four Blind Priests who neglecting the Heavenly Gift in themselves may seek a Justification of their Priestly Jurisdiction from the Scriptures without And therefore we think it needful to observe somewhat from the Scriptures of Truth in relation to the Matter in hand John 5.22 't is said For the Father judgeth no Man but committeth all Judgment to the Son Now let us consider what the Son saith Verse the 30th of the same Chapter Christ the Son saith I can of my Self do nothing as I Hear I Judge and my Judgment is Just because I seek not mine own Will We may now query Whether God hath given unto Jasper Batt and the Rest who have Iudged without a Hearing a greater and larger Commission as Judges than to Christ who informs us That as he Heard he Judged And Whether amongst the Jews more Justice was not offered to Christ when in his Favour 't was said by Nicodemus John 7.31 Doth our Law Judge any Man before it hear him Besides we find Christ exhorting his Disciples Math. 7.1 Judge not that ye be not Judged Rom. 14.10 But Why dost thou Judge thy Brother Why dost thou set at Nought thy Brother Had these Scriptures been rightly applyed we firmly believe Jasper Batt and others would not have been found Judging and setting at Nought two such Antient and Honourable Labourers in the Gospel as John Wilkinson and John Story have approved themselves to be But perhaps Jasper Batt may tell us That we are Unlearned and do wrest the Scriptures and that Christ and his Apostles did not mean but that such Men as he might Judge such Men as John Story and John Wilkinson are without a Hearing And perhaps as a Reason may thus say Though the Lord was pleased to send them forth Commissionating them to Publish the Gospel of Christ and that in that Service they have been made Instruments to gather many into the Knowledge and Life of Christianity Yet they are not now subject to George Fox his Orders and what he hath given forth in the Motion of the Spirit of God If this Objection contains the Sense of Jasper Batt with relation to a Submission to G. F. then if Jasper Batt can be proved one that is Disobedient unto what G. F. hath given forth we hope Jasper Batt will honestly own his Condemnation and give forth a Paper thereof against himself to go as far as his Offence hath been known which doubtless is through the whole Nation for that the Judgment against or Excommunication of John Story and John Wilkinson hath been directed to be read in Monethly Quarterly and other Mens-Meetings That now which we have to offer as convincing to Jasper Batt in this Case and not only him but to as many of the rest of the Sixty-Six Subscribers as are at Unity with G. F. is what G. F. hath given forth in a Paper directed to Friends which is on this wise Friends TO you All this is the Word of the Lord take heed of Judging one another and Iudge not one another I command you in the Presence of the Lord. This is the Word of the Lord to you neither lay open one anothers Weakness and Nakedness behind one anothers backs for thou that dost so art one of Ham's Family which is under the Curse but every one of you with the Light of Christ with which you are to see your selves with it every one to Judge Self And in another place of the said paper
they said Thou art more than a thousand of us and yet he doth not manifest his dislike of their so saying and after this he bad some who are known to have been antient grave Friends to walk by because many people were walking there The Third thing I take notice of is this that G. F. was for having a good Meeting after the Souldiers were gone saying if the Souldiers should come before that time we might happen to get a good Meeting afterward and though the Young Man said in Answer that the Souldiers were Neighbours and civil People and would hardly meddle which was an Encouragement to George Fox to stand in his Testimony yet he kept still walking in the Fields The Fourth thing I observe is this that one of the Young Men went from him about two Bow shots under the Hedge waving his Hat to G. F. this I may not term a Boy on top of a Hill waving his Hat to Friends spoken of by G. F. by way of Reflection on John Story though denied by John Story and by his Answers intended only so far as I understand to shew Friends the way to the Meeting but a Boy Vnder a Hedge waving his Hat to George Fox and as may reasonably be supposed to keep him from Meeting because G. F. saith As I turned back to go round about the Orchard there was a place I could see over the Hedge the Souldiers were all over the Orchard truly I did not go in among them I shall now leave it to the Impartial Reader to consider whether if it were so that any Friends when they met without doors did for Conveniency set a Boy on top of a Hill to wave his Hat to signifie the VVay Friends might pass unto a good Meeting be not more justifiable than to have a Boy under a Hedge to wave his Hat to keep G. F. from Meeting The Fifth thing I take notice of is this That was a horrid Lye that I hid my self in a Ditch for my own part I cannot imagine wherein from G. F's own words the horrid Lye doth consist more than in saying a Ditch when it ought to have been said a Bank cast up which in Probability is G. F's mistake for 't is well known that in many places where Banks are cast up in the Country there is also a Ditch however 't is observable that his words cannot reasonably be taken to import a Denial that he hid himself behind a Bank The Sixth thing I take notice of is this That the Meeting broke up about three of the Clock and that he went not into the house where the Meeting was but to another two Bowshots off and stayed to refresh himself and yet rode twenty miles that Night which is not very common for G. F. to do as ever I could understand after a Meeting broke up so late The Seventh thing I take notice of is this that though as to that Meeting at Ringwood if Report be true there are many notorious Circumstances to shew him a Fleer in time of Persecution yet I observe he makes mention but of one particular thing that he saith is a Lye or False and that is before signified which I take to be no more than saying in a Ditch instead of behind a Bank which to me is a Demonstration that he could not in Truth deny other things reported of him on this Occasion which puts me in mind thus farther to say that if instead of telling that they swept the Barn c. he had named the Hour when he came in the Meeting as well as when the Meeting broke up and that he did not advise the Friends to gather together and then be gone from them until the Souldiers were gone that so he might come and stay a little while amongst them and then be gone twenty miles that night to be sure to be far enough out of their reach it might have made his Testimony look with a better face especially if he had had so much Patience as to have gone into the house after Meeting to visit the Distressed Family the VVoman as he saith being dead To conclude my Observations herein I thus say That I firmly believe 't would have tended more to G. F's Credit plainly to have confest that at Times and Seasons he hath contrived to save himself and keep out of the reach of Persecutors than after he hath so done to cover the matter by such sort of Discourses as these now manifested are wherein his Weakness and Confusion doth so appear as cannot but be obvious to every Impartial and Judicious Reader And now forasmuch as John Ward and twenty seven more have given forth a certificate intending thereby to clear G.F. I thought it needful to add that also that so nothing that may be pretended would have favoured his Cause might be omitted by me the said Certificate now follows A Testimony of some Friends of Bristol in Answer to William Roger's False Charging of George Fox for Fleeing in time of Persecution and particularly at the Meeting-House in Broad Mead in the same City WHereas William Rogers in his Paper of Queries to George Fox which some of us have already given our Testimony against hath charged the said George Fox to be one of the greatest Fleers in time of Persecution of any that he knew professing the Truth and accounted by others a faithful Friend and for Confirmation thereof hath brought an Instance at a Meeting here at Bristol at which George Fox was present about fifteen years since at which Meeting he saith The Persecutors coming up one pair of Stairs while George Fox was speaking the said George Fox as some may term it in a distrustful Spirit did step down and went out at a back pair of Stairs to which he saith his Eyes with many more were witnesses As to which we have this to say who were generally all of us at all or most part of the Meetings which George Fox was at here that we never knew or can remember that ever any Persecutors did come up the Stairs whilst George Fox was speaking so as to occasion the ceasing his Testimony on that account as William Rogers would infinuate but this may be put amongst the rest of his False Calumnies and Charges And we further testifie that whereas there was two pair of Stairs one of which William Rogers calls a Back-pair that both pair of Stairs were common for Friends to come up and down at and that George Fox was known to come up the same Stairs to that Meeting And this Testimony we have in our hearts for George Fox as a man Remote in Spirit and Example from any such Practice as Fleeing in time of Persecution though charged therewith by Apostates and Bad Spirits and we have cause to believe that he hath held up his Testimony in Faithfulness both in Doing and in Suffering on Truths Account being confirmed herein by his large Travels Sufferings and Imprisonments in many Goals in which
thereof as given to every man to profit withal to be that Law that Order that Rule of the Spirit of Life in Christ Jesus unto which every one respectively ought to be subject and yield Obedience not by Constraint but of a willing Mind and that for Conscience sake And as we were so subject we became Members of that Body against which the Gates of Hell never did or can prevail nor yet against any one Member thereof whilest abiding on the Rock Christ which is that Body the unworthy Eaters discerned not And thus for many Years it continued amongst the Friends of Truth or Children of Light for so were we called in the beginning magnifying by their Testimonies Obedience unto the Light of Christ Jesus which as the Scripture Testifies lighteth every man that cometh into the World as the only RVLE and GOVERNOVR in the Church of God unto which whosoever took heed and was obedient was esteemed to live under the Government of Christ knowing and believing that as Christ's coming is to be waited for in the Hearts of the Sons and Daughters of Men so there his Governments to be exalted and that whosoever should endeavour by outward Ways and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions over the Heritage of God under the Notion or Pretence of Christ's Government would be found Invaders of Christs Prerogative and building the things which in the Light of Christ Jesus had been often testifyed against as more agreable to the First Covenant than the Second under which we are and touching which 't is thus said by the Prophet I will put my Law in their inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Jer. 31.33.34 In these things we with many others were at Unity We now recommend the same to every Conscience in the Sight of God whether this our Unity was not and yet is consisting with and agreeable to the unchangable Truth The next thing we are to treat upon is By what ways and means this Vnity came to be broken In order to the Discovery thereof we think it necessary to answer one Question which probably may be asked by some Persons who may not be sensible of such a Variance hinted at Viz. How doth it appear that there is such a great Difference and Dis-union To this we say The publick Testimoneis of many Persons in those publick Meetings for Worship where we have been conversant and that when many others not under the same Profession with us have been present against dark bad leavened rending dividing or seperate Spirits with Application to such who are under the Profession of Truth and as we believe have born the Brunt and Heat of the Day and do yet continue unchanged as to the Principle of Truth and as blameless in Life and Conversation as ever they were in dayes past when their Opposers were at Unity with them so far as we know doth evidently demonstrate that the Breach is not only very wide but so publick as it cannot but concern some of the wrongfully scandalized Party whereof we are a part as Men and as Christians for our Reputations or at least the Reputation of some of us in both respects have been struck at to appear thus publick in the Vindication of Truth and therefore having long born the Reproach and Scandal of Scandalous Tongues hoping that those who have so persecuted us and others our Brethren for whose sakes we also are the more concerned would have come to see their Error and repented do now think our selves oblieged for the Honour of Truth and Information of all the Friends thereof as well as for the sakes of such as have been betrayed and led from the Simplicity of the Gospel of Christ to proceed to manifest for what Cause both we and many other our Brethren in the Vnchangable Truth are accounted such dark leavened rending dividing and seperate Spirits which being truly stated the impartial Reader will easily discover by what ways and means the aforesaid Unity came to be broken and at whose Door that will lie and which of those divided Parties do yet stand in and for the unchangable Truth That the aforesaid Cause wherefore we and others are accounted dark leavened rending dividing or seperate Spirits may be the more clearly manifested 't is needfull to consider that some enquiring Reader may be ready to ask this Question What do you believe is meant by the words dark leavened rending dividing or seperate Spirits To this we answer that many signal and outward Demonstrations both by Words and Writings too large here to insert have been given us to believe that the Publishers of such Reflecting Expressions on many ancient and honorable Brethren who we believe have approved themselves to this day Faithful Labourers in the Gospel of Christ do intend that if any one who hath been convinced of the Truth as preached amongst us in the beginning doth scruple though conscientiously to put in practise the Outward Orders and Prescriptions of some Person or Persons taking upon him or them to give forth the same such an one may justly be accounted of a dark leaven'd rending dividing or seperate Spirit And though of our certain knowledge we can declare that the understandings of many are so enlightned by the Truth as clearly to discern a deceivable Spirit entring in by this Door yet we are sensible that there are many Honest-hearted Friends who being ignorant of many things that are come to our Knowledge may have a Dread upon them lest they Err in taking part either with one or tother Party until they have further enquired and satisfyed themselves and these peradventure may be ready thus to object and tell us Objection That they are informed that some of those whom we term some Persons taking upon them to give forth outward Orders and Priscriptions are such as usually frequent the General Meeting and have been ancient Labourers in the Gospel and have been Instruments to gather us from the Lo henes and the Lo theres to follow that Teacher that cannot be removed into a Corner and that the General Meeting is an Established Meeting and that they have Power to Command Govern and Rule over others and that 't is the Duty of others to Obey for we find as they may say Robert Barclay in his Book of Government which Friends ought not to Judge because 't was approved by the Second Days Meeting in London which is a Meeting of Ministring Friends to inform us Page 27 28. That the Apostles and Primitive Christians practised Order and Government in the Church that some did appoint and ordain certain things condemn and approve certain Practices as well as Doctrines by the Spirit of God that there lay an Obligation in point of Duty
Brethren their Sin will Cry aloud in the Ears of the Lord of Hosts Dated this 20th of the 3d. Month 1677. Thomas Gouldney William Ford William Rogers POST-SCRIPT WE whose Names are hereunto Subscribed do thus Testify that though all things are not so within the compass of our Knowledge or Remembrance as to Subscribe all that is in the above-written Paper yet being also present in our Mens-Meeting where the first above Recited Paper against John Story and John Wilkinson was Read it is with us to give this Testimony that we do not own the Judgment against John Story and John Wilkinson contained in the said Recited Paper neither are we in our Consciences convinced that the said John Story and John Wilkinson have so behaved themselves in the Church of God or elsewhere as in the aforesaid Recited Paper as Consideration for the Judgment against them is Rehearsed To Friends Assembled at Ellis Hookes his Chamber the 12th of the 4th Month 1677. London Cornelius Serjant William Dawson Thomas Watkins And diverse other Friends According to the aforesaid Direction the Answer of the Friends of Bristol was sent to London to be Communicated to the sixty six Subscribers that met at Ellis Hooks his Chamber whereof Charles Marshal was one and though several General Meetings have since been yet no general Reply thereto is come to any of their Hands concerned in the aforesaid Answer nor yet any Excommunication for their so doing But yet we must confess that the Four Subscribers thereof living in Bristol took upon them to say something to one part thereof to which a Reply was made manifesting at least their notorious Weakness if so be Charity may excuse them from willful Wickedness for their replying in the manner they did and occasioning others to affirm whereof they knew not And forasmuch as no Rejoinder is come from them to the said Reply we hope that the Reason thereof is from a Convincement of their Errour in concerning themselves as they have done We also must confess that Jasper Batt of Somersetshire and three other Subscribers to the said Paper from Ellis Hooks his Chamber did concern themselves to give Answer unto some other part thereof and by their Answer it Appears that they cannot own the sence of Bristol Friends in Denying that it came from the general Meeting But were it so that in reality it came from them no Doubt but the said Jasper Batt and his three Companions would have obtained from the next General Meeting a Testimony to that purpose but no such Testimony or Approbation of the said Paper from Ellis Hookes his Chamber Subscribed by Charles Marshal aad sixty five more hath to this Day been given forth as ever we could understand We also Confess that one other Subscriber of the said Paper writ something in Vindication thereof by way of Reply to divers Friends in Wiltshire who had given their Testimony against it likewise But further Testimony in Writing in Vindication thereof against such as have opposed it we understand not But yet ye must further Confess that Charles Marshal by his late keeping on his Hat when John Story hath been in Prayer is no Token of his Repentance The Consideration of what is thus Observed is some ground of reasonable Hope that Fifty six of the said sixty six Subscribers are come to a Sense of their Weakness and that their Understandings are opened to behold their Errour That now the Reader may have a little taste of that Spirit in which Jasper Batt and his three Companions Writ their Reply we think meet to Note a part thereof The said Jasper and his three Companions take notice of this Position contained in the Answer of Bristol Friends to the said Paper Subscribed by Charles Marshal and Sixty Five more Position of Bristol Friends viz. Were it so that these Sixty Six were such qualified Members in the Church of Christ as that none on the Score of Apostleship or Eldership might have a greater pretence of Power to call John Story and John Wilkinson before them yet we Affirm that neither the said Sixty Six nor any other Assembly on Earth have Power to give Judgment in such a Case other than for Contempt of Authority and not a judgment on the Merit of the Cause though it were on the Hearing of One Party Answered by Jasper Batt and his three Companions viz. Do you not shew your selves ignorant of the Scriptures and of the Power judgment given to the Saints of the most High and of the Anointing by which the Saints did know and were to try the Spirits And was this Tryal to be without Judgment Or were not the Saints to Judge or was that Judgment which they were to give only in Contempt or whether did not they judge the Merits of the Cause as well as Contempt of Authority Though we grant they did Judge Contempt of Authority which also is for Judgment as you may Read both in Peter and Jude for we see there were such in those Days as is now Who did despise Government Presumptuous 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 with a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let those Scriptures be rightly applied and see to whom they belong And further did not Paul judge the Merits of the Cause when he Wrote to them at Galatia and told them of being removed to another Gospel and to be bewitched for not obeying the Truth Did not he judge them for a Perswasion that did not come from him that called them And was not this a Judgment on the Merits of the Cause Did not he say He that troubleth you shall bear his Judgment whosoever he be Did not he Judge Dissimulation and some for not walking according to the Truth of the Gospel Gal. 2.13 14. Did not Paul Judge Hymeneus and Alexander for putting away Faith and good Conscience and Delivered them unto Satan Was not here a Judgment on the Merit of the Cause And we further Query Have not they put away Faith and good Conscience who Flee in time of Persecution Pay Tythes and Countenance them that do Which through Faith and for a good Conscience Friends in the beginning were led to bear Testimony against Our Observation on the aforesaid Position written by the Friends of Bristol and the Reply thereto is this First 'T is impossible that Queries can be a Positive Answer to a Positive Position Secondly That whosoever peruses the Answer of Bristol-Friends shall find that the words Iudgment in such a Case relates to a Judgment given without a Hearing for that 't was impossible John Story and John Wilkinson could be heard in their Case by those before whom they appeared not to state their Case And therefore if Queries might be a proper Answer yet those proposed as Answer are
tolerable Pretence to exercise a Jurisdiction Because 't is in relation to one that hath cut himself off from being a member by departing from the Bond by which he was center'd into the Heavenly Fellowship of Christ's Body These two Cases duely weighed and considered seem to me to be comprehensive of all Cases of Difference touching Outward Concerns that may happen amongst the Members of the Church of Christ By the First it plainly appears there is no need for any to say We boldly aver we have Power and Authority to decide since in all such Cases there is no use of any such Authority when the Power of Truth manifested in themselves hath been a Bond upon them to submit to the thing that 's Just And by the Second it appears that if any shall assume such a Jurisdiction yet all such Cases are without the Cognisance thereof because 't is in the Case of one that hath cut himself off from being a Member of which sort R. B. saith Page 33 We are not so foolish as to concern our selves with those who are not of us as Fellow-Members and therefore I affirm That as in other things he hath deviated from the Line of Truth so also in this if his Meaning be according to his Words to me plainly Imports viz. That the Members of the Church of Christ have Power and Authority to decide and Remove Matters relating to Outward Things amongst themselves though the consent of the Parties differing be not had As property by the Law of Nature and according to Right Reason cannot be disposed without the assent of such in whom the Property is Vested according to that saying of * Act. 5.4 Peter to Ananias Whilest it remained appertain'd it not unto thee and after it was sold was it not in thy own Power So Differences arising touching Property and outward things relating to Meum and Tuum are of right by such outward Just Laws decideable as are according to such Fundamental Constitutions which were originally agreed upon and assented to by the People or their Representatives And therefore such Lawes have of right Power to Compel Obedience or Imprison especially when the Laws under such Governments become so far as any thing outward can be Protections to the Subjects and their Properties But neither the Scriptures without us nor the Light within us do evidence that under the Spiritual Government of Christ there is any need to Establish Orders or Laws touching worldly Property or for the Members of Christ to assume Jurisdiction therein without assent of the Parties differing For since his Kingdom is not of this World Is it not against the nature of his Government to exercise by Constraint a Jurisdiction in Matters relating to this World Besides 't is agreeable to Truth to affirm That nothing outward can Constrain the Subjects under Christ's Government to obey the Laws thereof since the only proper place where his Government is to be exalted is in the Heart the place where his Second Appearance to reign as Lord and King is and shall be and that the Means whereby under his Government Acceptable Obedience comes to be yielded is by his Spirit If then nothing Outward can be of force to Constrain Acceptable Obedience how can it be agreeable to Truth and Right Reason for the true Church of Christ it self muchless any Assembly term'd so and that on tolerable Supposition only of which more anon to assume a Jurisdiction in Cases relating to Property without the Consent of the Parties concerned when they have no suitable Power to Compel Obedience nor yet to inflict any Corporal Punishment or Restraint for the Non-performance of their Sentences And though the Prophet said which R. B. quotes I will restore thy Judges as at the first and thy Counsellors as at the beginning Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters without Consent of the Parties concerned muchless any Assemblies so termed and that only on tolerable Supposition For should the aforesaid Author by the words Judges as at the first and Counsellors as at the beginning conclude the Prophesy related to such Judges as were chosen Men over certain Numbers of the Children of Israel who Judged the People at all Seasons but brought the hard Causes to Moses Exod. 18.25 26. Yet this gives not the least Warrant for uncertain unselected Assemblies to assume such a Jurisdiction but to exclude it wholly we find Christ himself gives no Countenance to such a Sense with relation to Outward Matters Luk. 12.13 14. where 't is thus said And one of the Company said Master bid my Brother divide the Inheritance with me and what said Christ in this Case He thus said Vers 14 Man who made me a Judge or Divider over you And therefore I conclude there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ to assume such an Authority R. B. also quotes Pauls words 1 Cor. 6. Dare any of you having a Matter against another go to Law before the Vnjust and not before the Saints This proves not the Lawfulness of assuming such a Jurisdiction as aforesaid it only shews that 't is Christian like that Differences arising between Brother and Brother should be brought before the Saints to Judge but doth not encourage any not chosen as aforesaid to assume Authority to Judge There is a vast difference between an assuming a Jurisdiction without a Lawful Authority as to Outward Things relating to meum and tuum and a rightful Consent and Election to Judge The First proceeds altogether from a Spirit of Usurpation and Imposition and is Intolerable The Second is tollerable and must proceed either from Assent of the Parties differing or a Power that hath rightful Disposition over the worldly Property of those concerned which being outward I question how any Persons who are neither invested with Outward Power nor chosen for that Service by the Parties concerned can at this Day reasonably claim Jurisdiction therein And therefore I do conclude that R. B. according to that Understanding I have of his Lines hath opened a wide Gap should his Judgment take place for an intolerable In-road to be made on the Properties of People even as elsewhere in his Treatise he hath done upon their Consciences as in this ensuing Discourse is plainly manifested for when I seriously consider how in his 68. Page he affirms That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgment through 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 would not be contented with these words properly so termed but must also add these words any tolerable Supposition and that with disjunctive or I cannot but suppose since I know he well understands the Propriety of Sentences and Signification of words that his words do
first publish't amongst us is become our only Teacher and Lawgiver by the in shining of his Light in our consciences and therefore his reflection seemes unsavoury But that which to me renders it the more Unsavoury is this when I consider the whole scope of his Treatise 't is to be doubted 't is used so far as in him lyes with respect to the Advancement of some Outward Government by Man or Men else what 's the Meaning that the aforesaid Author hath made such a dilligent search amongst the Apostles Writings after the words Order Rule Command Govern Government Traditions and such like and whether he doth not apply them to the Authority of any assembly which in any tolerable suposition may be term'd the Church of Christ let the impartial Reader dilligently peruse his Treatise and then Judge for so it s plainly to be discovered as to me appears by every impartiall Eye that shall seriously observe the scope of his Treatise and therefore I do conclude that his Reflection on such sound and savoury Language denotes a wrong Spirit and not the Spirit which appear'd amongst those antient Labourers who were Instruments in Gods Hands to gather many and who in the Approbation of such Language were accounted Honourable This puts me in mind to inform the Reader that R. B. in his third Section quotes divers Testimonies in the Scripture where these sentences are viz Know them that are over you hold the Traditions ye have been taught Though I should boast somewhat more of our Authority and we have confidence that ye will do the things which we command now we command you Brethren c. and then the aforesaid Author comments thereon what more positive then this And yet the Apostle was not here an Imposer And further If any obey not our word remember them which have the rule over you and submit your selves These filthy Dreamers despise Dominion And then thus saith There can nothing be more plain from these Testimones than that some did appoint and ordain certain things that there lay an Obligation in point of duty on others to * 'T is to be doubted his meaning is others ought to obey whether they see it their Duty or no as his 68. Page seems to import obey That this was no Incroachment nor Imposition on their Christian-Liberty nor any ways Contradictory to their being inwardly led by the Spirit of God in their Hearts And lastly that such as are in the true Feeling and Sense will find it their places to Obey and be one with the Church of Christ in such like Cases and that it 's such as have lost their Sense and Feeling of the Life of the Body that Dissent and are Disobedient under the false Pretence of Liberty Thirdly I Judge there will need no great Argument to prove the People of God may and do well to Exercise the like Government upon the very like Occasion Thus much may be collected out of R. B's 26 27 and 28. Pages Moreover in Pages 23. 24. 25. He quotes these Scriptures sayings viz In Christ Jesus I have begotten you through the Gospel wherefore I beseech you be followers of me As absent in Body but present in Spirit have Judged already c. From all which I shall observe saith the aforesaid author that it seems it was Judged no Inconsistency nor contradiction to be Followers of the Grace in our selves and also to be Followers of the Apostle Paul and his waies because his Waies and Example was no other than the Spirit of God in themselves would have led them to if they had been obedient and therefore he found it needfull to charge them Positively to follow him without adding this Reason Next the great Argument the Apostle useth to perswade them hereunto upon which he mainly insists because he had begotten them into the Truth Ye have not many Fathers for in Christ Jesus I have begotten you through the Gospel wherefore I beseech you be ye followers of me So he makes that as the cause c. We see then that the Lord hath and doth give such whom he hath sent forth to gather a People unto himself a certain authority in the Power over them and to bring them back to their Duty when they stray at any time and to appoint yea and command such things as are needful for Peace Order and Unity sake and that there lies an Obligation on such as are so gathered to Reverence Honour yea and Obey such as are set over them in the Lord. Thus far the aforesaid Author From all which I Observe First That here is nothing spoken in these Scriptures of the Commands of the Church and that if God hath at any time moved an Apostle on some Occasion to write unto a Peculiar Church and that perhaps with relation to perticular Members only by way of Command yet this according to right reason is no Ground for any Assembly of Persons under the Notion of the Church of Christ to give forth positive Commands in expectation that all the Members of Christs Church must obey the same whether they have a Sense thereof from the Measure of Truth in themselves or no. Secondly R. B. quoting this Scripture of the Apostle Paul viz. In Christ Jesus I have begotten you through the Gospel concludes that Paul did mainly insist upon his begetting them unto the Truth as an Argument to perswade them to obey his positive Charge to follow him by this then those who have begotten any to the Truth are the fittest to rule over such whom they have begotten If this be worthy Observation at this Day I then may well query Whether those who would Rule over such whom they have not gathered are not Intruders and Busy-Bodies medling with that which concerns others more than themselves Moreover I query Whether any of these fore-going Scriptures give the least Countenance for whole Assemblies to Minister by their Writings that which may be Matter of Faith and relative to the Conscience and to be a Bond thereon before their Vnderstanding is illuminated especially when what they do Minister first springs from the Gift either but of one or at most but a very few of them For since every man ought to Minister according as he hath received the Gift and that if any speak they ought to speak as the Oracles of God and that if any Minister it ought to be done of the ability which God giveth according to that of Peter 1 Pet. 4.10 11. I cannot but again query Whether the endeavouring to obtain a Multitude of Hands to confirm and approve that which is given forth by one or at least a very few may not become a Temptation to many to run beyond their own Lines and when they have so done instead of waiting on their own Gift make it their Business to stand by what they have done though it may prove no better in the best sence than a standing by the Gifts of others out of and in the
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
and managed the same by his own and Families Labour having no more nor less Land than at first nor yet is his outward Estate added to or diminished from since that time to the Value of Twenty-Five Rounds to this Day He Travels often alone without a Companion but at all times without any Attendant as his proper Servant and contented with the meanest of Meats and Drinks that the Houses wherein he usually Lodged afforded His Conversation lowly and meek And takes not upon him to give forth an Outward Directory for the Children of Light to walk by nor yet was ever known to write to any That if they were in the Light and Power of God they would come to him when he sent for them As to G. F. He was a poor Shoe-maker and of mean Parentage having very little if any Outward Estate at all that never as we can understand set up his Trade but work't Journey-works For his Meanness he neither was nor is Despised as we know of for that cannot savour of a Christian Spirit Since his first Coming forth we never have understood that he hath Laboured with his Hands at his Lawful Calling or any other but are well satisfied that at teast for many Years past whether in Bonds or at Liberty he hath not Since his first Coming forth he hath marryed Judge Fell's Widdow of Lancashire When he Travels 't is certainly known he hath had such Attendance which considering the Work he is on may be termed Great as well as when resident in some Places and not on Travel and of late hath Travelled with a Man termed George Fox's Man And as to Enjoyment of Things that are Lawful in the Creation that may be termed Necessary for the Ease of the Body and Pleasure of the Palate it is certainly known that G. F. hath often freely made use thereof when to be had in a manifold larger Degree than John Wilkinson so far as we can understand ever did Moreover G. F. by a Letter written unto William Rogers dated Swarthmore the 14th of the 11th Month 1676. thus writes I tell thee Them that thou calls Accused are not Right for had they been Right and in the Light and Power of God as at the first they would have come to me when I sent for them that all those Things which have made such a Noise might have been fairly ended in the North and not have troubled any in the South Those whom William Rogers termed Accused are John Wilkinson and John Story and some of the Matters whereof John Story was Accused were Acted in the South and so no reason to come to G. F. or any to have them Judged in the North. We now query Whether G. F. is not hereby manifested to be a Man of so High and Losty a Spirit as to endeavour to Assume unto himself a Power to Judge of all Cases amongst Friends even from North to South and that such who will not come unto him at Swarthmore in Lancashire for that end when he sends for them are not lyable to be Censured to be wrong and departed from the Light and Power of God Which being compared with what is written in a Marginal-Note in the ‖ Meaning the afore-said Manuscript Ninth Section gives us occasion to query Whether there be not just Cause to conclude or at least to be Jealous That G. F. looks upon himself Invested with Power to Judge all Causes amongst the Children of Light in this Day as Moses was amongst the Children of Israel in his Day Lofty Spirit of his Making a Jumble he brings forth nothing Convincingly to manifest the same So those Evil Qualifications fall to the Ground But yet G. F's Letter evidently shews that 't was his own State when he writ his afore-said Letter For had he not been of a High and Lofty Spirit he would not have reflected on them several times as not loving the Gospel of Peace because they came not to him especially since 't was not evident to their Consciences that he was free from having a Hand in the Occasion of that Strife touching which he would have had them come to him The End whereof was as we suppose that they might have submitted to his Sentence or Judgment therein Besides if he accounted them gone astray Why did he not act the Part of a Good Shepherd according to the Parable Leaving the Ninety Nine to seek that which was Lost and seek after them that so if such as he esteemed them to be they might be again Restored Had he so done it would have denoted more his Humility and Tenderness than his bare saying as in his Letter he doth Poor Men and People For my part I pitty you I am sorry for you And yet in the same Letter threatens them That their Failings Sins and Transgressions without their Repentance will he Recorded Which Threatning seems very unbecoming him not only because he hath never manifested his Readiness to Condemn his own Transgressions or to Assent to their Recording though they are very Notorious as in this Treatise is largely manifested but also because he seems to allow unto them Liberty to continue therein Else Why should he use in the said Letter such an Expression as this If Thou and You have such a Love to them you may keep them meaning their Sins as the fore-going Words plainly shew Which being but duly considered together with what hereafter follows of the other Parts of his Letter he hath made to use his own Language such a Jumble as in Reason we cannot take him if it be just to measure his Meaning by his Words heartily to desire their Repentance if so fallen as he took them to be nor yet that he was free from the Characters he assigns to John VVilkinson viz. An Angry Disquieted Froward Peevish Fretful Malicious Spirit when he brought forth his said Letter so full of Impertinencies invective Expressions undeservedly and remote from the Matter which in a Tender and Christian Spirit was his due to have kept unto that so far as he was Capable he might have removed Stumbling-Blocks out of their way and not have added a New Occasion of Offence as if he above all the rest of the Sons of Men was Priviledged to cast Stumbling-Blocks before God's People and yet not be accountable for such Unchristian-like Actions unto Christ our Lord and Master who said Wo unto him by whom Offences come As to the Second Particular viz. That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered we say That G. F. hath not writ one word in all his large Reply to satisfy Friends in that Particular which doubtless he would have done if he could have said any thing that might have cleared that Matter to the Satisfaction of such Friends as were wise in the Wisdom that 's from Above as well as what he hath so largely done for the Sakes of the Simple
Faithful Friends under the Notion of Dark Spirits and whether otherwise the Prophesies of those who have prophesied blasting and withering outwardly might not quickly come to pass where Persecution is The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that testifie against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Upholders of such that bear witness against Wickedness and Dark Spirits and be so dark as to record * * Read G. F's book touching Womens Meetings page 43.44 an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loosness and yet be so loose as to quote a meeting of Men and Women where * * Viz. The Meeting before the door of the Tabernacle of the Congregation where old Ely's Sons lay with the Woman as in G. F's book of Womens-meetings Lewdness was committed to prove Womens Meetings as G. F. hath done that would be accounted Watch-men watching for Good Healers of Breaches Removers of Stumbling-blocks and yet appear Watching for Evil and not for Good Increasers of Differences by adding Fewel to the Fire and casting Stumbling-blocks in the way of the Simple that appear Reprovers of such for Tythe-Payers who ever bore a Faithful Testimony against it and yet advise others to buy their Tythes that say God hath given them Infallible judgment in all things and yet appear notoriously Fallible How far thou G.F. art concerned in such things as these will appear in the day of the Lord when every mans Words and Works must be brought to judgment for I firmly believe thou art the man that hast been guilty in all these things and in the mean time take this as the fourth Warning Caution or Advice from the Hand of thy Friend who never knew the Moment wherein I had more Peace in any one Action of my Life than in what I now am writing let the time past be sufficient repent for thy many Miscarriages which God hath raised me as an Instrument in his Hand to discover unto thee for the Imperiousness of thy Spirit hath but an ill Savour in the Noscrils of God's people and as it was said of the priests of old whereof the prophet declares that because they caused many to stumble therefore were they despised and made vile before all the People so it may in time be said of thee unless thou Repent because thou hast laid Stumbling-blocks before many The Righteous God is Witness between thee and me when no mortal Ear that I know of did hear save our own that thou toldst me after thou grantedst my Request of having an hours private Discourse with thee at my being at London this last spring That thou knewest what thou didst in that Quotation of Micha's Mother that Idolatrous Woman though thou rendredst her as one recorded for her Wisdom and her Dirtue and that thou sawest 't would be a Stumbling-block I therefore cannot but take this opportunity seriously to put it to thy Conscience dost thou think thou hast done well to put a Stumbling block before the people of the Lord dost thou think a blessing can attend such an Action in thee when Christ himself hath pronounced a general woe against those who are guilty thereof Oh George consider before it be quite too late do not continue an instrument to raise Divisions Strife and Contention amongst the professors of the Truth for if thou dost the loss of many souls may be laid at thy door which in one day may be a burthen too heavy for thee to bear Perhaps some may think many things I hint at are groundless especially the matter relating to G. F's advising the rich to secure Worldly Estate and to buy Tythes and therefore to come a little closer I add these two queries I. Whether thou G. F. whilst Isaac Penington was in prison and in Erpectation of being premunired didst not thou advise or at least encourage Mary Penington to secure her or their Estate and whether afterward thou G. F. didst not speak in discourse with another Friend about the same matter to this effect viz. What a condition she viz. Mary Penington had been in had it not been for thee meaning as to outward Estate If thou G. F. deny this I will undertake to prove it or bring Teltimony under the hand of a Credible Friend in Truth that Mary Penington did signifie so much as is queried in the first part of the query and also prove or bring under the hand of a Credible Friend in Truth to whom thou G. F. spoke according as is queried in the latter part II. Whether thou G. F. didst not advise Nathaniel Crips of the County of Glocester to buy his Eythes both of Priest and Impropriator If thou deny it I will undertake to prove it or bring it under the hand of Nathaniel Crips that thou so didst Bristol the 20th of the 7th Month 1678. William Rogers The aforesaid answer was read in the Mens Meeting of Friends of the City of Bristol at which some of the Party with G. F. seemed very uneasie whereupon some Priends to VVilliam Rogers proposed to this effect That William Rogers was in the City for he acquainted a Friend that he would be within at his House if Occasion should be to send for him and ready to stand by what he had done and that if they pleased they might appoint a Meeting on purpose with William Rogers on this Occasion but none of the Party with G. F. appeared to appoint a Meeting the secret Cause whereof we believe was because that some of the Party with him were conscious to themselves that G. F. in many things was represented no otherwise than he had manifested himself to be Thus far
the Citation out of the 15th Section of the 2d part of the said Manuscript To the aforesaid Answer and Queries given by me G.F. made a Reply with a False Certificate as hereafter will be mentioned annexed thereto by John Blaykling unto which I writ a Rejoynder and caused the same to be copyed and sent unto him And forasmuch as some other Abuses laid at G. F's door are together with my Rejoinder mentioned in the 21th Section of the 2d part of the Manuscript beforeeited I think it needful to insert not only my Rejoinder to G. F. but also some other part of the said Section pertinent on this Occasion with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part which now follows ON the 21th of the first Month 1678. Was delivered me a Manuscript subscribed G. F. with a Testimony and Postscript subscribed John Blaykling What is therein written and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month 1678. which was read in the Mens Meeting of Friends in the City of Bristol And forasmuch as G. F. hath laid down two False Assertions on which he seems to build the greatest part if not all of those things which he concludes are False Charges I shall apply my self to manifest those two False Assertions and so the Force of his six sheets of Paper in answer to one of mine will for the most part if not altogether fall to the ground as such an impertinent idle discourse that 's nauseous to men of Honesty and endued with Understanding unless it be the Fruit of Understanding and Honesty which I know is not nor can be to give credit unto the words of a Man detectable of many Lyes from the sight of his own Reply and compared with what he pretends to Answer Moreover 't is observable that he not only praiseth himself at a high rate but also vilifieth and scandalizeth others in general terms and sometimes in particular and yet brings no proof for either to me it appears that his best skill to answer any thing is of late so manifested which cannot but be obvious to every impartial Eye that shall throughly peruse and ponder his Answer to me G. F's first False Assertion hinted at as before is contained in these his words viz. My Paper is an Epistle to Friends which thou confessest is an Exhortation in itself good To this I Reply this Sentence and Assertion is False and not to be found in my Answer to him my own words relating to an Exhortation in itself good is in my Answer to be found only in these two Sentences viz. The above-recited Paper I take to be wholly made up of Queries to all those that make away their Estates for fear of the Spoilers in time of Persecution excepting this one Sentence of Exhortation Do you not distrust and despair of God Almighty his Protecting and Delivering you with his Almighty Power to the Exhortation I say it is in itself good c. Which plainly relates to that one sentence which I took to be an Exhortation but not to all his Paper which he terms an Epistle to Friends From G. F's words viz. An Epistle to Friends such as have not heard what is contained in the said paper may be apt to conclude that it contains something of Exhortation Counsel Doctrine Instruction Teaching Prophesying or Prayer or at least some Sentences which imports his being then exercised in some or one of the aforementioned spiritual gifts but no such thing is therein found more than what may be pretended from the aforesaid sentence of Exhortation as I took it but that Sentence may also be taken for a Query as well as an Exhortation And as to the rest of the paper 't is all Queries which gives me occasion to ask this question viz. Whether such a Paper can properly be called an Epistle to Friends in Truth especially since 't is easily savoured that those he writes to are such as in his esteem are exercised in the spirit of the World that lusteth to Envy for so his words clearly import if one of his Queries and the beginning of his paper be compared the beginning of his paper runs thus Friends all you that do make away or over your Estates c. and then about the middle of his queries thus saith Whether this spirit that doth so is not the Spirit of the World that doth lust to Envy To conclude as to this False Assertion G F. hath scattered the substance thereof in at least eight several places in his Answer to me which to speak in plain and vulgar Language is one downright Lye told eight times over and since in the second Page of the said Manuscript he seems to imply that I have not been Civil and Ingenuous as a Man I now appeal to all ingenuous Readers whether this his Action shews any degree of Civility or Ingenuity either as a Man or Christian The second False Assertion before hinted at I thus manifest I proposed Thirteen Queries to him after I had answered the substance of his Queries and having so done I then proceeded to add and that in a distinct Paragraph from the Queries these few following lines viz. The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing of their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that reâ—â—â—ite against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Uphoiders of such that bear witness against Wickedness and Dark Spirits and yet be so dark as to record an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loesness and yet be so loose as to quote a meeting of Men and Women where Lewdness was
none of them about these things these fourteen years and in these Meetings the Glory of God was seen and Fleeing in time of Persecution it was abhorred And as for their saying Some body spoke in Bristol Meeting after I was gone down I know nothing of that but I came down to Joan Hilyes and Friends were in the street and came to me there and I knew nothing but they all came down and if I had fled in time of Persecution I had not been in so many Goals and Prisons but might have kept out of them and yet this they say Iohn Story he hath born the heat of the day and George For he hath fled in time of Persecution G. F. I now come to make these following Observations on the words of his late Answer and former Testimony touching my Charge concerning him in his late Answer to my Charge he saith I remember I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me Now let us compare this with the former Testimony which thus begins Whereas William Rogers hath falsly charged me that I should flee in time of Persecution c. and then proceeds thus saying As for the Meeting at Bristol there came no Souldiers or Officers whilst I was in the Meeting neither before nor after He that runs may read that George Fox in some cases doth not matter what he saith which by his own Rule witness his before-cited words in relation to Nathaniel Crips is the very Mark of that Spirit that made some like Devils By his former Testimony it also appears that there were some Friends at Edward Pyott's and that he bid them Go away that Edward Pyott's Son who I know was a Young Lad then accompanyed him through the Fields that when Dennis Hollister and Thomas Gouldney met him he bad them Walk by because many People were walking there and after that he met George Bishop whom likewise he bad Walk by and though at length he came to the Meeting and as is credibly reported by back and unusual Ways yet I find not one word positively testifying That he stayed in the Meeting until the Meeting broke up neither is it rational from his words to suppose that he thought the Meeting ought then to break up for if he had to what end did he ask this Question Why do Friends busle and make such a Throng since 't is certainly known that at the Breaking up of Meetings 't is usual to have a Throng and Busle and therefore comparing this with Testimonies that hereafter will follow viz. that G.F. should say Friends keep your Meetings keep your Meetings 't is rational to conclude that though G. F. designed to depart himself yet he thought it not meet that the Meeting should then break up and if so no doubt this in G. F. may as justly be termed Fleeing in time of Persecution as the like action pretended to be done by another may And to be very plain I no way doubt but that if a False Witness-Bearer had wrongfully said but thus much of John Story as G. F. hath said of himself there would not have wanted a G. F. or some of Party with him that would have scrupled to have said John Story had acted from that very Spirit which said Master save thy self And although all impartial and understanding Readers from what is already said may have a sense that G. F. hath Fled in time of Persecution if the Rule of himself or his Party be good in relation to their Pretence of John Story 's departing out of a Meeting yet for a further manifestation of what is now intended the following Certificates are cited WE do hereby declare that we were present at a certain Meeting held in Broad Mead within the City of Bristol on account of the Worship of God and that it was at a time when Persecution attended Friends in their Meeting and that at that Meeting George Fox stood up and spoke in the Meeting and after departed out of the Meeting at a Back-Pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his Departure at that time we have cause to believe was to avoid being taken Prisoner Mary Gouldney Mary North. Ann Day To this Testimony I also can bear witness with this further Addition that after he stept down from the place he stood upon to speak and was departing some Friends were moving to go with him and he perceiving it as I took it said holding out his hand Keep your Meetings Keep your Meetings and accordingly the Meeting was held a considerable time longer after his Departure William James I Do remember on this Occasion aforesaid that George Fox did depart out of the Meeting aforesaid before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution and as he was departing he said to Friends to this Effect Keep your Meeting and I believe his so departing was to save himself from being taken by the Persecutors Nathaniel Day I Do on the Occasion aforesaid declare that I do remember that George Fox did depart out of the Meeting aforementioned a considerable time before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution I do also remember that my Uncle Dennis Hollister did acquaint me that George Fox did advise him to absent himself from Meetings in time of Persecution Samuel Hollister And now though it be not so immediately my concern to take notice of what he writes touching the Meeting at Ringwood as that at Bristol yet since he hath made mention thereof and that 't is as I take it the most he can speak in his own favour in relation to that Matter I think it needful to make some Observations thereon which are real Cause of Jealousie that G. F. was at that time led by such a Spirit as would have by him and many of Party with him been termed The Spirit that seeks to save Self had it but appeared in John Story The First thing I take notice of is these his Words There came ten or twelve Women from Pool who in Probability came with an Intention to come to a Meeting and yet by G. F's Relation they came five or six Hours before the Meeting was to begin whether this be probable I shall at present leave to the sense of others The Second thing I take Notice of is this G. F. walkt with a Young Man and then there came another Young Man this is Cause of Jealousie that G. F. had a shifting kind of design to take Young Men for his Companions even as he did Edward Pyott's Young Son Edward and bid some whom he calls Friends Go their VVay how good they were in G. F's esteem is a question because he tells us
we never knew that he hath flinched but hath endured Patiently as also the known Care that hath been upon him for the Preserving and Encouraging of all by Word and Pattern to stand in time of Persecution And this we thought fit to insert as persons concerned for the Vindication of our dear Friend George Fox's Innocency in this Case which we have done according to the best of our Knowledge and Remembrance who never saw any just Occasion for such a Charge as William Rogers hath so wickedly aspersed him with John Ware and twenty seven Persons more I now come to make some Observations on the above Certificate they render me False Charging and seem concerned to Vindicate G. F's Innocency in this Case yet they have done it but at a very poor rate much like the perjured Informers that on the late Act have appeared against Friends for first they say It is a False Charge which is a positive Testimony against me wherein they undertake to prove such a Negative which is impossible to be proved by them unless they had been Eye witnesses of what George Fox did in every Meeting in time of Persecution at the Meeting-house in Broad-Mead that I also was present at but that by their Certificate it seems they dare not say for when they came to disprove me by particular Evidence they then thus said WE WERE GENERALLY ALL OF US AT ALL OR MOST OF THE MEETINGS AT WHICH GEORGE FOX WAS HERE and that we never knew or can remember that ever any Persecutors came up the Stairs while George Fox was speaking I appeal now to every Impartial Understanding Reader whether my charging of him for stepping down on a sudden and hastning out of the Meeting must be wrong because they never knew another matter of fact relating to others or whether it doth follow that the Persecutors did not come up the Stairs at no such Meeting because they don't know or remember the Matter when not assigned to any Meeting wherein they dare say that they were present They say that I have charged George Fox to be one of the greatest Fleers in time of Persecution of any that I know professing the Truth and accounted by others a Faithful Friend Herein they as I take it and as I am persuaded all Impartial Readers will falsly charge me my Words were these And if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers c. in time of Persecution that ever I knew professing the Truth and esteemed by others a Faithful Friend 3dly They say that I for Confirmation thereof brought an Instance of a Meeting here at Brastol which George Fox was present at about 15 years since c. this also cannot be taken to be a true Charge from my words not only be cause I did not positively charge him to be one of the greatest Fleers in time of Persecution c. but also because I did not signifie the Time at which the Meeting was held though they say 't was about 15 years since and so it appears that they are detected of several Lies by comparing their Testimony with what I have written This occasions me to observe that they do not say they never knew or could remember that he stept down and hastned out of the Meeting at a Back-pair of Stairs which is the matter wherewith I charge him with the sight of mine own Eyes and others also on this Occasion And this also I know that his so Departure was a very considerable time before the Meeting broke up and were it not so that these False Witness-Bearers were conscious to themselves that about fifteen years since George Fox so did as I said my Eyes were witness of what reason should they have for limiting my Charge to that time I shall now leave it to the Consciences of all Impartial Readers to consider whether John Ware and the other twenty seven Persons do not justly deserve the title of False-Witness-Bearers and not only so but since George Fox in his Answer to me hath signified on this Occasion that he believes there are many in Bristol that will witness against this False Charge it be not rational to suppose that the aforesaid John VVare and the other twenty seven Subscribers have been by him betrayed to affirm whereof they know not and yet notwithstanding their Testimony is lame and not sufficient to serve his turn not only for the Reasons aforesaid but also because they do not so much as affirm that the Meeting held about fifteen years since was in the time of Persecution and that he staid therein until the Meeting ended One thing more is Observable G. F. informs me some said My Paper was not worth answering to which I said Doubtless these words came from some of George Fox 's Party and since George Fox hath acted contrary to their sense and written six Sheets of Paper in Answer to one of mine what 's become of their Vnity now and whether this shews not that they are in Confusion amongst themselves especially since G. F. in his Answer saith the less I do take notice of them because I know them to be * By George Fox's Rule those who matter not what they say c. are exercised by this Spirit that made some like Devils witness his before-cited words spoken as he was walking in Nathaniel Crips his Chamber which occasions me to query from his words all False and Malicious Charges Whether by his own Rule he hath not manifested himself to be exercised by the same Spirit for had he been a man that had taken Care to have affirmed nothing but the truth he would not have been the Publisher as well as Author of so many Lyes and Falshoods whereof to his shame he is detected all False Malicious Charges whenas he hath not only written six Sheets of Paper for the Copy delivered me contains so many by way of Answer which is a taking notice thereof at a large rate but also it appears that many of them which by his general Expression he accounts False Charges are not in his particular Answers denied to be true but rather an owning thereof is plainly implied from his words as is already manifested this I take to be one sign or Token that the Word of the Lord by his Servant John Wilkinson is fulfilling I now come to take notice that G. F. accuseth me that I threatned the Constables at their Perils not to meddle with any thing of mine within doors c. This I say is a False Charge my words on that Occasion were to this purpose the Door is open the Goods in the house are mine they might go in and there was enough but then I also told them That if they did meddle c. before I spoke with the Justice I should lay that Injustice at their Doors because of right I ought to be first heard before my Goods ought to be
not agreeable to the Second Covenant to expect that any one should be ordained of God to be amongst the Children of Light like unto Moses save Christ Jesus our Lord and Master who by his Spiritual Appearance in us is become our Leader and Lawgiver and therefore we have no Ground to believe that any one Mortal Man ought to assume that place amongst the Children of Light at this Day as Moses by the Appointment of God did amongst the Children of Israel in his Day especially if we do but consider that the Promise of the Lord through his Prophet Jeremiah Jer. 31.33 34. with relation to that Time and dispensation of the New Covenant under which we are was on this wise I will put my Law in their Inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord. SECT III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the first Section viz. That Monthly and Quarterly Meetings are called the Church and ought to be submitted to T Is well remembred that that one Man G. F. went some years past into many parts of this Nation advising Friends to hold such Meetings viz. Monthly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day And to be very plain we cannot but now declare that we are fully satisfied in our Consciences that by this very Door a Body of Strife Contention Emulation Malice and Envy together with a Rending Dividing Seperate Spirit from the Truth is entred amongst many hundreds who before walked together with us in an Heavenly Union and Fellowship in the Life of Righteousness which doubtless may if it hath not already occasion many Honest Simple-hearted Friends thus in their Hearts to say Where are the People whom we shall now follow But if such retire into the Sanctuary of the Lord there in stilness to wait what God will say they will undoubtedly have this Answer You have a Teacher within you which cannot be removed into a Corner follow that Teacher lest peradventer your Feet do slip by going from your Inward Guide and following the Footsteps and Dictates of Man But to return 'T is now our Concern as to the second Position thus further to declare That whosoever hath or shall testifie that all those Meetings as usually held were the Church of God hath and will appear to be such as know not whereof they affirm for such a Testimony carries with it neither inward nor outward Evidence though we dare not conclude that none in those Meetings were Members of the Church for the Church of God consists properly of such as are by one Spirit baptized into one Body 1 Cor. 12.13 and so are in the Possession as well as Profession of Truth But yet whoever they were that did but so much as profess the Truth were admitted to be Members of such Meetings whilest they appeared in the outward Form thereof and were not then of Scandalous Conversations All which might appear in such as were far remote from witnessing the Circumcision of the Heart and the Answer of a good Conscience towards God which must be witnessed as the proper Product of the Baptism of the Spirit before a Possession of the Truth be known And whether Mens Meetings have not often consisted of such Members and are like so to do whilest the Door is open for any under the aforesaid Qualifications to sit there as it yet is we recommend to the Serious Consideration of the Impartial Readers and if so we desire them further to weigh and Consider First Whether it can be agreeable to the Truth to account every thing acted and done by every such Meeting to be the Product of the Church of Christ and accordingly to be submitted to Secondly Whether the Judging of some conscientiously refusing to submit to be dark leavened rending dividing or seperate Spirits because they refuse be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Thirdly Whether a Plea for Obedience to the Orders of such Meetings from Persons Conscientiously Refusing to Obey hath not a tendency to Justify Usurpation since they have never evidenced to the Consciences of those from whom they have seemed to expect Obedience any other Call to that Service than their own Fourthly Whether a Plea for such Meetings to Govern in matters relating to Conscience hath not a tendency to Justify Confusion since according to the reputed Order of such Meetings None that are to be Ruled are excluded from being Rulers Let those who cannot believe this our last Assertion peruse Robert Barclay's Book of Government approved by such as have been accounted Ministring Friends at the second Days Meeting in London wherein 't is said Page 33. We are not so foolish as to concern our selves with those who are not of us None of which are according to the Import of the said Book of Government as we take it excluded from such Meetings nor yet to give Judgment therein witness Page 79 and 82. of the said book and since we are now treating of those Meetings we are not without a sense but that some may be ready thus to query viz. What Order is either prescribed or used whereby the sense of such Meetings is collected To this we say An eminent Person professing Truth being at Bristol did take occasion to signify at a Mens-Meeting held in that City to this effect That in London and other parts of this Nation where such Meetings were usually held the sense of the generallity hath been taken for the sense of such Meetings Comparing this with this Doctrine frequently of late publisht amongst us That the Apostacy shall never enter the generality more doth give us Just occasion to be Jealous that our opposers for the carrying on of their designs against us have contrived this method of carrying all things by the generality or major number of voices which Limitation we know hath been heretofore and by the faithfull to this day utterly disowned as contrary to the Truth and also by the approvers of R. B's Book of Government as in Page 81. and though the counsel of that one man who first advised to the aforesaid Meetings in some parts was
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