every Memis to wait in that Measure of the Spirit which he hath received to feel the Goings forth of the Spirit in him that teacheth and governeth and so to subject not to Man but to the Lord to receive from the Lord to Obey the Lord. Not to know any Minister according to the Flesh but to receive and submit to what comes from the Spirit in the Spirit Not to know Paul or Apollo or Cephas but the Spirit ministring in them Paul may Err Apollo may Err Peter may Err and did Err when he Compelled the Gentiles to live as the Jews Gal. 2.14 for which Paul withstood him to the Face Vers 11 and Barnabas also did Err Vers 13. but the Spirit cannot Err and he that keeps to the Measure of the Spirit in himself cannot let in any of their Errors if they should Err but is preserved for the least Measure of the Spirit is true and gives true Judgment but he that receiveth never so great a Measure of the Spirit yet if he keep not Low therein but lifteth up himself because thereof above his Brethren may easily Err himself and draw aside others into his Errour Secondly Care must be had that the Conscience be kept tender that nothing be received but according to the Light in the Conscience the Conscience is the seat of Faith and if it be not kept close to the Light which God Lighteth there Faith is soon made shipwrack of Christianity is begun in the Spirit which keepeth out the Fleshly Part with all its fleshly Wisdom and Reasonings about Spiritual things and as the begining is in the anointing so must the Progress be As the Spirit begins in the Conscience by convincing that by perswading that by setting up his Light there and leading the soul by that Light so that Light must still be eyed and according to its growth and manifestation in the Conscience so must the Soul stand still or go on The great error of the Ages of the Apostacy hath been to set up an Outward Order and Unformity and to make Mens Consciences bend thereto either by Arguments of Wisdom or by Force but the Property of the true Church Government is to leave the Conscience to its full liberty in the Lord to preserve it single and entire for the Lord to exercise and to seek Unity in the Light and in the Spirit walking Sweetly and harmoniously together in the midst of Different Practices yea and he that hath Faith and can see beyond another yet can have it to him-self and not disturb his Brother with it but can descend and walk with him according to his measure And if his Brother have any heavy Burthen upon him he can lend him his Shoulder and bear part of his burthen with him Oh how sweet and lovely is it to see Brethren dwell together in Unity to see the true Image of God raised in Persons and they knowing and Loving one another in that Image and bearing with one another through Love and helping one another under their Temptations and Distresses of Spirit which every one must expect to meet with If thou art a Christian in Deed and in Truth preserve thy Conscience pure and tender towards God do not defile it with such Religious Practices Duties Ordinances c. as thou dost not feel the Spirit leading thee into for all such are Idols and exceedingly polute thee And be tender also of thy Brothers Conscience and be not an Instrument to draw him unto any thing which the Lord leads him not into but rejoyce if thou find him in Simplicity of Heart startling at any thing for if he abide here faithful his Guide will in due season appear to him and clear up his way before him but if he be too hasty he may follow a Wrong Guide and that Guide will never lead him aright towards the Kingdom but entangle him further and further from it Oh how many have run a Whoring from the Lord how many have first lost the Guidance of his Spirit and then drowned their Life in Religions Performances How many have Drunk of the Cup of Fornication from the Life at the Hands of the Fleshly Wisdom How many have filled their Spirit with New-Testament Idols and Images How many have even hardened their Hearts and Consciences by following the Doctrines of Men their imaginary Meanings of Scriptures and the imaginations and Dreams of their own Hearts Is it not time for men at length to turn back towards the Lord to wait for the Visitation and Light of his Spirit from whom they have gone a Whoring and whom in all these things they have grieved And if ever any feel and enjoy the Guidance of God's Spirit their Conscience must be kept tender to it and ready to hear and follow his voice who speaks in Spirit to that which is born of him which infallibly knowes his Voice and being kept clear cannot doubt Concerning it My Sheep hear my voyce saith Christ they know it and the voice of the strange Spirit they know not so as to follow it but turn from it both in themselves and others But that which is not the Sheep but hath only got the Sheeps Cloathing cryes out How shall we know the Voice of the Spirit we may be deceived Nay that which is born of God that which is the Elect of God cannot be deceived Wait therefore for the Birth of the Spirit to which the Spirit is given for a Guide who infallibly guides it out of Deceit All Deceivers are out of this Birth out of this Spirit perhaps in some Birth or other framed from the Letter and living in the Imitation of some Practices and Ordinances from the Letter under which Cover they lie in wait to deceive but Strangers to the Life and Power and to that Wisdom which begets and bears to God Thus the Jews Erred and deceived their Proselites before the coming of Christ Thus the Christians in Name have generally Erred all along the Apostacy and indeed for the Generality have not been true Christians but only a persecuted Remnant amongst them whose Life hath been nourished and preserved not by Doctrines and Observations which they have been taught by the Precepts of Men nor by the Knowledge which they themselves have gathered but by a little Bread dayly handed to them from the Father of Mercies out of the Wilderness that was the thing which nourished their Souls up to God though many of them knew not distinctly what it was that nourished them nor how they came by it Object But is not Vniformity lovely and doth not the Apostle exhort Christians to be of one Mind and were it not a sweet thing if we were all of one Heart and one Way Answer Yea Vniformity is very lovely and to be desired and waited for as the Spirit of the Lord which is one leads and draws into one But for the Fleshly Part the Wise Reasoning Part of Man by fleshly Ways and Means to strive to bring
that by this Light which speaks Condemnation and Judgment unto all False Witnesses and Covenant-Breakers when in truth they have covenanted their Consciences are bound to speak the Truth and to keep their Covenant beyond what is possible by Thousands of Oaths and therefore from the Light of Christ within they have a Testimony against such Formal Proceedings whereby the Credit of their Yea and Nay seems to be called in question having this sense that Oaths were originally introduced not to be a bond on the Children of Light who being restored out of the fall do keep their Place and Habitation in the Unchangeable Truth and Light of Righteousness but rather for those who being defiled have or may make Shipwrack of Faith and of a good Conscience which seems clearly agreeing with the Testimony of Chrisostome Juramentum intravit cum malum accresceret cum homines fraudes suas exercerent cum omnia fundamenta aversa essent Juramentum originem suam accepit ex defectu Veritatis An Oath entred when Evil increased when men uttered their deceits when all foundations were overturned An Oath took its beginning from the Failing of Truth And though t is clearly manifested that a Denial to swear in any case is agreeable unto the Manifestation of Christ's Light within as other Truths held forth are yet I cannot but testifie that those whose Understandings have been so enlightned have always had a regard unto every Instrument through which the Conscience hath been awakened to close with that Appearance in themselves And doubtless the Scriptures of Truth have been in this case so instrumental unto many as that a diligent enquiry at God's Witness or Light Within hath through waiting upon the Lord been made in this matter and so the answer from Christ's Light in the Conscience hath been agreeable to the express Doctrine of Christ which is so strictly laid down as that no room is left for the least Objection as is evident in these very words Swear not at all which doctrine by the Apostle James is thus testified unto But above all things my Brethren Swear not neither by Heaven neither by the Earth neither by any other Oath Jam. 5.12 but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation CHAP. VIII Touching Tythes THe payment of Tythes as a maintenance to that Priesthood which we were led to testifie against at our first Convincement of the Truth was generally denied as that which in Truth could not be owned though the Claimers thereof have pretended thereto sometimes by Divine Right and sometimes by Humane Institution and sometimes by both As to a claim by Divine Right though they were so due under the first Covenant yet that cannot be convincingly urged from the Scriptures of Truth under a Gospel-dispensation for the Author to the Hebrews thus informs us They that are of the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tythes of the People according to the Law Heb. 7.5 But verse 12. he thus saith The Priesthood being changed there is made of necessity a Change also of the Law And verse the 18th of the same Chapter he thus saith There is verily a disannulling of the Commandment going before Which clearly evidences that since the Law is changed and the Commandment disannulled by which Tythes were paid the payment thereof by vertue of that Law ceaseth and so all claim thereto by Divine Right since no Gospel-institution can be quoted ceaseth also Moreover we find that Tertullian who lived about two hundred years after Christ doth thus write 1 Apologetic cap. 39. Neque pretio ulla res Dei constat etiam siquod arcae genus est non de oneraria summâ quasi redemptae religionis congregatur modicum unusquisque stipem menstruâ die vel cum velit si modo velit si modo possit opponit nam nemo compellitur sed sponte confert haec quasi deposita pietatis sunt That is Neither is any thing of God purchased with a Price Also if there be any kind of Treasury it is not gathered by a collection that is chargeable or that may be imposed as if it were the Price of a Ransomed Religion every one laieth by a moderate stipend Monthly or when he will and if so be it please him and if so be he can for no body is compelled but bestows of his own accord these are as it were things committed in trust for Pious Vses Selden that great Antiquary of his time also informs us in these words In the mean time further to justifie what I affirm take this of Epiphanius Bishop of Constance in Cyprus that about the year CCCLXXX wrote against the Heresies of the Primitive Times when he tells us of the Tessaresdecatitae or those which thought the holy Easter must be kept on the fourteenth Moon according to the Law given to the Jews for their Passcover and that because they apprehended that the keeping it otherwise was subject to the Curse of the Law he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They do all things or agree generally with the Church saving that they were too much herein addicted to the Jewish Custom and in his Argument against them he shews that the Curse hath not reference only to the Passeover but also to Circumcision to Tythes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Offerings wherefore as he goes on if they escape one Curse by keeping their Easter according to their Law of the Passeover they thrust them into many other for saith he they shall find them also cursed that are not Circumcised and them cursed that pay not Tythes and them cursed that offer not at Jerusalem Let any man now consider if this Bishop that was least unacquainted with the Customs of the Christian Church understood not clearly that no Necessity or known use of payment was amongst Christians in that time of Tythes no more than of Circumcision or Offering at Jerusalem Doth he not plainly reckon it as a thing not only not in Christian use but even equals it with what was certainly abrogated Is not his Objection shortly thus Why do you not observe Circumcision and Tything and Offerings also at Jerusalem which are all subject to the like curse And because some kind of Offerings indeed were in use among Christians therefore in the Objection he providently ties them to Jerusalem but of Tything he speaks as general as of Circumcision observe his own Context which I here give that the able Reader 's judgment may be free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is So that if they avoid one Curse they shall fall under many other for such shall be also found Accursed as are Vncircumcised such Accursed as Tythe not and they are also Accursed in the Old Law that offer not at Jerusalem I now come to examine Whether a Claim by Humane Institution be warrantable as a reward to a Gospel-Minister To run through the many Institutions
And whereas it may be said We assign not to men as Judges but to the Spirit of God in Men yet this doth not wholly mend the Matter whilest the Question remains unanswered Who or where are the Men thorough whom the Spirit appears to Judge or at least so unanswered as not to remove the reasonable Objections of such as may gainsay and so through these things the mind of the Weak may come to be entertain'd with doubtful Disputations rather then those things which tend to Edification contrary to the drift and bent of the Apostle's Spirit Rom. 14.1 1 Cor. 14.26 Secondly I cannot yet cease from a further Observation on the aforesaid Position viz. Which positive sentence and decision may become Obligatory on Believers 'T is true the aforesaid Author doth not here say it ought to become Obligatory upon Believers yet to me 't is evident that he intends that such a Sentence ought to become Obligatory on Believers seeing on one Instance as Proof to his Affirmation he thus saith And is not this Obligatory on all the Members c Further saying with relation thereto I cannot tell that any Man of Reason can well deny this That which R. B. in these things seemes to drive at hath as to me appears a plain tendency to draw from the Measure of Truth in our selves though I dare not be so uncharitable as to conclude he so intends and if any Line hath dropt from my Pen which may seem to import so much I declare that not to be my Meaning or at least to encourage the lending an Ear to the Sense and Judgment of others more than to that Sense and Savour which we have within our selves For first by Believers I take the aforesaid Author plainly to intend as well such Believers as are no way concerned in giving forth such Positive Sentence or Decision as those that are else what 's the meaning of these his words And is not this Obligatory on all the Members And so such unconcerned may have no better Ground to be at Unity therewith than the saying of others Now I cannot tell how any man of reason can make out that this seems any better than this sort of Language Ye must believe as the Church believes of which more anon that I may not be understood to reflect on any thing that may in any measure savour of Truth Thirdly It doth seem plainly to contradict this wholesome Testimony of and for the Truth viz. That the Sentence and Judgement of any Man or Men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recommendation to the Conscience which to my knowledge hath been the Practice of the People called Quakers and when the Conscience is sensible that Gods Witness therein answers then the Conscience is or ought to be bound other Bonds may make Hypocrites and Busi-bodies but not good Christians Paul writing to the Corinthians tells them We recommend our selves to every Mans Conscience in the Sight of God 2 Cor. 4.2 Here Paul became not a Bond upon them further than they had a Sense that Gods Witness in the Conscience answered The same Paul tells the Corinthians as before is quoted thus Having hope that when your Faith is increased we shall be enlarged by you according to our Rule abundantly This doth not manifest Pauls Desire was that they should walk according to his Rule until their Faith was increased Let us now examine how R. B. by Scripture proves that the Positive Sentence and Decision of the Church in Matters of Conscience may be Obligatory upon Believers for that he saith I shall prove it from Divers Instances from Scripture and in order thereto I find him to quote only three Scriptures The First is Gal. 1.8 But though We or an Angel from Heaven Preach any other Doctrine unto you than that which we have Preached unto you let him be Accursed If this Scripture be a proper Proof of the Matter then by the Word we Paul must be understood to mean the Church and that in the aforesaid Authors Sense Now the aforesaid Authors Sense as appears Page 68. is That such Assemblies are the Church which in any tolerable Supposition may be so termed but doubtless Paul was so exact as not to deliver any thing as Doctrine but what he had seen and handled according to this Testimony recorded in the Scriptures What we have seen and handled of the Word of Life that declare we unto you Which being certain and infallible Tokens are more than tolerable Suppositions and therefore I cannot but conclude Paul never intended that such who refused to be bound in Matters of Conscience by the Sentences of every such Assembly which in any tolerable Supposition might be termed the Church of Christ should be pronounced Accurst much less if they shall pretend they see it not and yet the aforesaid Author saith as hereafter is manifest to this purpose That that shall not excuse such from Disobedience to God who submit not to the Sentences given forth by such Assemblies or some or other of them And likewise it ought to appear that a part of that Gospel which the Church and not only Paul who as he was moved of the Lord writ to the Churches by way of Exhortation and Doctrine Preached to the Galatians was That the positive Sentence or Decision of the Church either ought to be Obligatory on all the Members or at lest Obligatory on Believers or else that which by a natural Consequence might import the same but no such Doctrine nor the import thereof by any reasonable Consequence appears from the Church nor yet from Paul to the Galatians or any else And since Paul is thus quoted let us enquire how Paul did after it pleased God to reveal his Son in him for there were Apostles and Elders before him and yet he saith Gal. 1.16 17. I consulted not with Flesh and Blood neither came I again to Jerusalem to the Apostles and Elders before me and though 't was not in a Case of controversy touching Conscience yet 't was in a Case that to him was Matter of Conscience And when he perceived that Peter and other of the Jews would have constrain'd the Gentiles to do like the Jews he withstood Peter to the face Gal. 2.11 13. Now Peter and those other Jewes might have reason'd with Paul and said we are the Brethren and the Church and our Practice ought to be a Bond on thee and thou oughtest rather to submit to us than we to thee but had they so done doubtless Paul would still have withstood them and have been Justified therein The Second Scripture R. B. quotes is 1 Tim. 1.19 20. which thus saith Holding Faith and a Good Conscience which some having put away concerning Faith have made Shipwrack of whom is Hymeneus and Allexander whom I have delivered to Satan that they may learn not to Blaspheme What 's this to the purpose to prove that
proceeding from the Spirit will be manifest to all who are Truly Faithful who will accordingly submit thereunto not with respect to the Men but the Authority of God manifested in and thorough them so that such as see not this Judgment aright will be Justly Condemnable of God for their not submitting Not as if they should be accepted of God if they did obey before conviction but because they brought this Blindness upon themselves thorough the unfaithfullness and unwatchfullness which renders them both guilty of the Blindness and of the Disobedience occasioned by it Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this Impartially without prejudice Thus I have passed thorough all the things that I have understood any to scruple at there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them but if any Wonder why I have closed this method and not rather made a formal Reply to W. R's Papers I hope these following reasons will satisfy all sober and truly Peaceable-minded Friends who Love Truth 's Prosperity more than Jangling as a sufficient reason for my so doing First forasmuch as the greater part of what W. R. has writ is wholly built upon the Particulars heretofore mentioned W. R's Eleventh Obsevation which Particulars being cleared and * his Mistakes therein removed [l] [l] To signify that I wrest his Words or put a Disadvantageous meaning contrary to the signification of his words is a false insinuation neither did I mistake nor yet so signifie by letter as anon from the Observations on that letter termed mine will be made appear for I put no meaning on his lines but what the very Express Grammatical sense thereof Compared one with the other would bear as will sufficiently appear to such as will be at the Paines to compare my answer to his Booke of Government with the Matters I pretend to answer and though he pretends to leave his case herein to the Readers Judgement yet he Impatiently records his own unjust Judgment first on this wise surely it is not Answerable to that candor and Justice that W. R. lays claim to meaning as his Express Words import because I doubted that from the words of the Apostle Rule Command Ordain c. R. B ' s. meaning was that some things others ought to obey whether they see it their Duty yea or nay Alas had R. B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty because they see it not and that in his Book of Government he saith neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of disobeying God Me thinks then he would have forborn to Judge me as aforesaid and though he signifies that I make a Digression concerning the Second Daies Meetings in London I say it cannot Properly be called a Digression since 't is Matter of Observation on such as were concerned in the Approbation of R. B 's Book of Government besides Robert Barclays Disingenuity is apparent in signifying that I Judge the Apostle Paul and yet sayeth not wherein I shall therefore cite the Matter occasioned him falsly to affirm that I Judge the Apostle my words are these The Scripture R. B. quotes is 1 Tim. 1.19 20. which thus sayeth Holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack of whom is Hymeneus and Alexander whom I have delivered to Satan that they may learn not to Blaspheme Having thus repeated Pauls words I then proceeded in these words What 's this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matters of Conscience may bind Believers 't is so remote from it that it needs no Explanation to shew it so nay I may reasonably query whether this Scripture be to ordinary Capacities plaine to the purpose that Paul himself intends for if we counsult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blasphem if by the Word Satan is meant the Devil as is usually understood I now query of R. B. whether the Delivery of a Transgressour to the Devil be according to his Light the way to learn not to Blasphame if not his Reflection on me that I Judge the Apostle is unjust and absurd as his own Letter signifies the Superstructure falls of it self as not touching my Intention nor yet reaching me but onely that Apprehension he supposed to be my meaning and to follow from my words for which end he oftentimes is so wary of as to affirm in his Papers that to his Understanding my words seemed to import and my meaning seems to be so in which things since himself saw and I have manifested his Mistake I am not so great a Lover of Centention as to busy either my self or mind of others with the Men of Straw of his Making but yet he was not so modest nor kind to his Old Friend but that sometimes he does seek to render my words Odious albeit the Mistake be his own by reiterate repetition repeating that of the tolerable Supposition of a Church at every turn above twenty times but also he very obviously wrests my Words and seeks to impose upon me a Disadvantagious Meaning that he may furnish himself on Occasion there-after the more liberally to smite at me as where from the Apostles Words saying And we have Confidence ye will do the things we Command you c. And in another place where he desires those to whom he writes to submit themselves to such as Rule over them did inferr that some did appoint and ordain some things and that there lay an Obligation in point of Duty on others to obey upon which W.R. very unfairly observes It is to be doubted his meaning is others ought to obey whether they see it their Duty yea or nay I leave such Dealing to the Readers Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters not treated upon in that Book and takes oft occasion to insinuate his Jealousies of Persons and Things that I meddled not with as where he makes a large Digression which takes up several Pages concerning the Constitution of the Second-Days Meeting at London endeavouring what he can to represent the hurt and abuse of it and where he divers times insinuates that some are usurping or seeking to usurp a Jurisdiction over the Consciences of the Brethren and that some do believe that God hath raised up some outward Person to be amongst the Children of Light at this day as Moses was of old among the
plain and lest my so doing should become a Stumbling-Block to any of the Friends of Truth it is with me also to say that I do not so with Expectation that the Friends of London should look upon themselves as having any Authority or Jurisdiction in any Matter or Concern whatsoever relating to the Friends of Truth without the Consent of Parties given them But my chief End in choosing to lay such things which I at present have Freedom to do before the Friends of this great City is because I suppose that there are several Persons in and adjacent thereunto who may be more capable to negotiate a Matter tending to Reconciliation in this Case than some in some other places may and that because of the Influence which as I suppose some amongst them if any at all elsewhere have with George Fox touching whom my present Concern of Spirit and Conscience is and my End in thus opening my self to several Friends in divers Parts of the Nation whereof you are a part is not that upon my thus writing to you you should take upon you to Judge the matter but that when you have heard the Matter that at present I am free to communicate to you you may then seriously wait upon the Lord and weigh the Matter laid before you and if any thing shall be with you to propose unto George Fox and me in order to a Decision of the Differences between us and it shall appear that which may be approved by the Witness of God in my Conscience I have this Faith that a Constraint will be upon my Spirit to submit thereto for Conscience Sake so far as may concern me That now you may be made sensible of what I am at present free to communicate unto you I think meet to transcribe a Letter written by me unto George Fox for the further clearing of my Conscience and that if possible with clearness to my Conscience his many Errours and Slanderous false Accusations may not lye on a Printed Record to his Shame unto Posterity The said Letter now followeth Bristol the 6th of the 12th Mo. 1679. George Fox I doubt not but that thou mayst remember that in a Letter unto Joan Hily in or about the 10th Month 1678. thou thus writ I do understand that William Rogers and his Company hath spread abroad a Bad and Lying Paper against me and that he and they have contrary to their Order Friends Agreement when I and we were at Bristol and had a Meeting with them he has made a kind of Narrative of the same and sent it abroad in the Nation among Bad Spirits Thus far thou in thine to Joan Hily The report thereof coming to my Ears and understanding that 't was the Ground of a Wicked Report in the Mouth of another not professing the Truth I concerned my self to enquire into the Matter and thereupon obtained the following Certificate WE whose Names are hereunto subscribed do testify that Joseph Forrest of Bristol Button Maker one that was never accounted as we know or ever heard to be of the People called Quakers related that he saw a Letter in the Hands of Joan Hily of Bristol Widdow wherein William Rogers was much vilifyed as a wicked and bad Man by George Whereupon William Rogers desired us to go to Joan Hily to see the Letter who this Day shewed us a Letter c. at the End whereof we saw written the above recited Note The Lines mentioned to be above recited are the same mentioned in this Letter as written by thee touching me Lines which Joan Hily said were written by George Fox's own Hand and subscribed by him we also do believe it was his Hand-Writing Dated Bristol 4th of 11th Mon. 1678. Alexander Pyott Cornelius Sarjant This occasioned me to write unto thee in the presence of Joan Hily Alexander Pyot and Cornelius Sarjant the same Day and therein repeating the Matter of Accusation c. as abovesaid I then thus answered And forasmuch as Joan Hily was desirous to know what I could say for my self I thought it necessary to acquaint thee that I thus said unto her I have not concerned my self to spread abroad any bad or lying Paper against thee nor yet have been any way concerned in spreading a kind of a Narrative contrary to any Agreement wherein I was concerned and that thy Writing to Joan Hily touching me is a Slander and a Lye c. and so will become thy Burthen wast thou an Innocent Man thou wouldest have endeavoured in a Christian Method to clear the things touching which I have often written unto thee Thou mayest also remember that on the 11th of the 11th Month 1678. I writ unto thee again and sent it by a Messenger on purpose that so I might have an Account of its Delivery unto thee c. and the End of my so doing was twofold First lest the other should miscarry which Joan Hily undertook to send unto thee under her Cover Secondly To signify my Expectation of Satisfaction from thee for the Wrong thou hast done me c. Thou mayest also Remember that by Letter dated the 22th of the 2d Month 1679. written by my self and three others unto thee and two others 'T was signifyed unto thee on the Occasion of my being rendred a Covenant-Breaker or to that purpose that thou hadst used many Aggravating Expressions concerning me viz. Rendering my practice therein in these Words Below Common Morral Men not for the Society of Civil People short of Christianity a Truce-breaking Spirit a Covenant Breaking Spirit not to be Credited and below some Priests to spread such things behind our Backs in a secret underly way which doth clearly manifest is not the Spirit of Christ nor honesty amongst Men. And in the same Letter I declared That 't was but reasonable that thou shouldest prove the Matter whereof thou accusedst me because I declared thou wast a False Accuser Thou mayest also remember that Thomas Gouldney William Ford and my self signifyed unto thee by our Letter dated the 11th of the 11th Month 78. and because we would be sure it might come to thy Hand we caused it to be sent by a Messenger on purpose to thee and then we gave the Copy of a Letter dated from no Place and subscribed S. H. Thou mayst also remember that in the said Letter these following Reflections were made upon us on the aforesaid Occasion viz. You in a secret underly Way sent Papers behind the backs of them that were concerned this Practice of yours is worse than the Priests and made your selves of no Reputation nor Credit amongst Men such Work c. not fit for the Society of Men all Judicious Civil Men would abhor your Practice made yourselves of no Credit degenerate from Common Civil Men in Breaking Covenants And forasmuch as we were jealous that thou wast the Note The Language used by him and already cited is so near like this that sew will suppose that it dropt from two distinct
thy Reply to me thus sayeth But let me ask William Rogers and them that take his part hath George Fox shewed forth the Fruit of a Careless Loose Libertine or Dark Spirit Let that Man come forth in the whole Nation that can justly charge him with such a Spirit from his Child-hood This seems a Challenge made by John Blaickling on thy Behalf and approved by thee since 't is sent by thee to me annexed to thy Reply unto me and therefore I am concerned thus to Answer that if thou wilt acknowledge that the Publication of Lyes the Making use of a Certificate in thy Favour given forth by a Man that thou thy self knows knew nothing of some of the Matters whereof by the Words of his Testimony he undertook to clear thee giving Instructions to others to perform Duty and yet take Liberty directly to violate the same thy self as if thou wouldst have Friends follow thy Words but not thy Example be the Fruit of a Careless Loose Libertine or Dark Spirit then I am the Man in this Nation who am ready to come forth to charge thee with the Fruit of a Careless loose libertine Dark Spirit and to Justify the Charge against thee and not only so but shall at that time very freely give thee Liberty to take copy of what is prepared against thee as aforesaid after the Reading thereof in such an Assembly as we may agree upon And to be plain I cannot but for the clearing of my conscience tell thee that if thourefuse to come forth on this Challenge occasioned as aforesaid I hope all Friends who shall come to the Knowledge hereof will be on their Watch that they may escape the Snare in which many have been caught through the Belief of Lies publish't by thee and that none for the future will account That all Friends Disunity with thee is an Infallible Demonstration of being out of Unity with the Lord and his People I am Thy Friend William Rogers In the above-said Letter to G. F. together with what I have written preceeding the same is contained as much as at present I am free to comunicate unto you untill such time I may understand whether my Lines may be by you deem'd worthy your notice which if it be my desire is that I may hear from you in writing touching the matter presented to your view and as I said before if any thing shall be with you to propose unto me and it shall appear that which may be approved by the Witness of God in my Conscience I have this Faith that then a constraint will be upon my Spirit to submit thereto for Conscience sake I am Your Friend William Rogers There was a Postscript added which I omitted to take Copy of but suddenly after Remembring it I noted that to the best of my Rememberance 't was to this purpose Had you obtained a Meeting of the Friends of the City as was desired I should if it had been proposed readily assented to the Reading amongst them of the Manuscript prepared To the aforesaid remonstrance I never received any Answer neither have I understood that 't was at any time communicated by those unto whom it was sent unto any other Friends within the City of London One thing more yet worthy observation viz. That George Fox had no inclination to meet me for which many evidences might have been produced had there been occasion but lest any one should think it an unjust Reflection I desire that what follows may be duely weighed William Rogers to Daniel Smith of Marlborough Bristoll the 13th of the 4th Moneth 1680. Daniel Smith UNderstanding that thou hadst some words with G. F. concerning me and that in relation to my proposition of giving him a Meeting before Friends to the end that if he were guilty of any thing reproachful to the Truth he might condemn it if not he might be cleared I thought meet to request thee to send me a few Lines signifying what his Answer was to that Proposition and forasmuch as thou appeared a plain man and accounted to the best of my Remembrance that my Proposition was rational I hope thou wilt Answer this my Request c. Thy Loving Friend William Rogers Now followeth so much of Daniel Smiths Answer as relates to the above Request Malborough the 6th of 5th Mo. 1680. William Rogers FRiend thine I received and this Account I can give thee thy Charge concerning George Fox writ by thee at Calve I gave to him and shewed thy Mind concerning a hearing and he judged it would prove but a Jangle as it was at Bristol c. Daniel Smith The above said few Lines from Daniel Smith the Elder in Answer to mine compared with G. F's Silence to what I have written to him desiring a Meeting and his Neglect to give Answer unto two Letters sent unto him by John Rance and written on purpose to entreat him to give a Meeting clearly shew that George Fox had no mind to concern himself to meet me and therefore I had no Reason at my last being in London to attend and wait for George Fox's coming to the City To conclude much more might in Truth be written to evidence the Matter intended by this Postscript which at present I shall omit having this Faith and Confidence that as in Conscience I have been concerned to prepare and publish this Treatise and at this Moment and Conclusion have the Answer of Peace in my Bosome so there will be a Service for the Lord his Truth and People therein And though some may make Lies their Refuge evil Insinuations and false Constructions their Defence to abuse both it and me and other Friends in Truth concerned as well as to cover the Head of Deceit and to uphold that which the Lord as I firmly believe hath determined to bring down into the Dust yet my Faith is that the Lord in his due time will discover the Skirts of such and take away the unjust Reproaches from off his Peculiar People and cause 〈◊〉 Vengence and Indignation to take hold on the Adversary and give unto those who are Obedient unto that Spirit in which the Election stands an Encrease of the Antient Love Peace and Joy in the Everlasting Light so that being enabled to sit down together under their own Vine and Fig-Tree where none shall make them afraid they will be made Partakers notwithstanding all False Prophecies and Imaginary Visions of the Joy of Gods Salvation to the Consolation of one anothers Souls in the Lord. Amen Amen saith my Soul William Rogers Dated Bristol the 3d. of the 9th Mo. 1680. Bristol the 8th of Novemb. 1680. NOtwithstanding that all this Treatise excepting the Postscript Index and Errata is already printed yet as a further Evidence of my Readiness to meet George Fox and his declining thereof I thought meet to insert this Additional Post-script A Friend from London advised me That my Proceeding to print was much discoursed of in the City of London
the contrary of what is intended for the PRESS I reasonably conclude that whatever is written in the above cited Sheets was there approved I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Page 4. The Lord hath suffered Blindness in part to happen to some through declining their First Love who came out amongst us and had a Part in the Belief and Discovery of the Way of Truth but now some only have the Sheeps-Cloathing and others have lost that too who through a prejudiced Mind are alienated from that Unity of Spirit and Bond of Peace in which we keep our wholsome Practices which we have received in the Unity and Order of the Gospel of Peace and Truth of Christ Jesus in the Fellowship of the Spirit in Bowels of Mercy being like-minded and of one accord in whatsoever things are True Just Honest and of good Report not that we should think of them only but be in the Practice of them as we are In the same Page it is further thus written But to our Burthen and Grief we find amongst some a Contrary Spirit that will not subject to Unity in wholsome Practices amongst us and that will needs Interpose to destroy Unity in some Places and obtrude it self to Confound our wholsome Order and Practices received amongst us as a Church and People and through this contrary Spirit and Prejudiced Mind the Accuser of the Brethren is broken out under a specious Pretence crying Liberty of Conscience Liberty of Conscience in Opposition to those needful convenient and wholsome Practices exercised amongst us in outward Things Also Page 5th thus This Note An accusing Spirit is now accounted a Confounder of Order by this Rule may not the Accusers of I. W. and I. S. be accounted Confounders of Order Accusing Opposing Dividing Spirit that is at work in this our Day to confound Order against the Peaceable Government of Christ amongst his People This Dividing Accusing Prejudicial Worker would introduce a Belief that an Apostacy is Entring and we are gone from the Beginning and First Principle and the Power lost and now Forms are setting up and Imposition on Consciences and the like and amongst whom is all this say they but amongst us who are in Unity of Spirit both in Faith and Practices and 't is amongst such that they imagine this Fearful Imposture and Arbitrary Rule Imposing Prescriptions and Laws on the tender Consciences of the Weak is now gotten up to exercise and so the Liberty of the tender Conscience is lost and you say they are intangled with the Yoak of Bondage to this Day And Page 10th thus Inasmuch as the envious Worker is suffered to proceed that would even race out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience c. In the 12th Page it is thus written And he meaning G. F. as by his Name before cited in the same Page appears was moved of the Lord to advise to a Womens Meeting c. and when Dear G. F. declared unto us what the Lord had made known unto him by his Power that there should be a Womens Meeting that so all the Sick the Weak the Widdow and the Fatherless should be Note here is no mention made of bringing Marriages before them minded and looked after in their Distresses And Page the 13th thus I have a word in my Heart to say unto you all Back-Sliders Obstructors Opposers and such as Countenance them secretly of this our heavenly Order of Men and Womens Meetings which the Lord by his Power hath set up and further thus You that have despised Dignities to speak Evil of the Servants of the Lord such that faithfully have laboured amongst us from the Beginning which the Lord hath found worthy of double Honour for I do know and the Lord hath sealed it in my Heart that that Spirit which hath opposed the Blessed Unity and Order of Truth in those our Mens and Womens Meetings shall never prosper nor they who are in it inwardly to God without Repentance And in the 15th Page 't is thus written And a true Sense hath been upon me of our Dear Friends up and down the Nation of their great Tryal and Exercise that hath been upon them because of this Wicked Dividing Spirit and especially in my Native Country viz. Willshire Thus much out of the aforesaid Sheets to manifest that this Treatise containes not the first printed and published Papers evidencing Divisions amongst the People called Quakers I am now sensible some may be apt thus to Object If the Meeting held on every Second Day whereof thou makes mention may be Justifyed in approving the aforesaid sheels to be printed yet it can be Plea to Justify thy Printing because thou hast descended more particularly to describe wherein the Difference doth consist and hast mentioned some Names of both Parties concerned in the Difference But in the aforecited Sheets we find but some Names of one Party only viz. G F. and the two Subscribers of the said two Sheets Answ I confess the latter Part of the Objection to be true but yet not sufficient for any to condemn my printing who may Justify the printing of the aforesaid Sheets For if the mentioning of one particular Matter wherein the Difference is reputed to consist even as in the said Sheets it is be according to Truth in one Party I know not why the mentioning of more may not be justifiable in the other Party and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference why not also of the other And though in the aforesaid Sheets there is not so particular a Description wherein the Differences do consist as in this Treatise is mentioned Yet the understanding Reader may collect many things of importance from it and in particular that in the Sense of the Subscribers thereof and such as are at Unity with them who may reasonably be taken to be of one Party they are such as are for True Love Unity Order of the Gospel of Peace Fellowship of the Spirit Bowels of Mercy and things that are True Honest Just and a good Report c. And that the other Party whom they oppose are such as are for Disorder Confusion unto whom Blindness hath happened and that they are declined from their First Love having only the Sheeps-Cloathing of Prejudiced Minds Opposing Dividing Confounding Order against the Peaceable Government of Christ Envious Workers that would raze at the very Foundation of Christs Government Despisers of Dignity c. All which leads me to this Observation that since no matter of Fact is signifyed to evidence any under the Profession of Truth worthy of those General Reflections nor yet any thing referred to for Evidence I may reasonably conclude that the Intended Opposition to Christ's Government is in their Sense no other than a supposed Dislike
Reality Members of the true Church Because this Light in which we had Believed did reveal unto us that those who were but in the Gentile Nature and had come no further than the Outward Court that was given to the Gentiles might have all the Outward Marks and signs of a Member of their Churches and yet know very little of the washing by the Water of Regeneration and Sanctification through the Spirit which every Member of the true Church that 's Built on the Rock Christ comes to be Witness of And therefore when our Opposers who professed not the Truth would reflect upon us on this wise You are a confused People you gather not into Church-fellowships you have no certain Way to know one another to be Members of the Church as we have And why do you not put forth your Creed that so we may know what and how many the Articles of your Faith are and what you stand for and what you stand against The best Answer that ever as we could understand we were capable to give in Truth unto such was this The True Church is in God who is the Author and Finisher of our Faith we have believed in the Sufficiency of his Grace unto which if we are obedient according to the respective measures thereof given of God and Received by us we then have the Witness of God in our Consciences giving Evidence that we are of the True Brotherhood and of the Church of the First Born whose Names are written in Heaven though we do not alleadge any outward Marks and Signes whereby our Bodies being Temples wherein the Holy Ghost doth dwell ought to be accounted within the pale of the true Church And albeit no Outward Society of Men amongst us calling themselves the Church have put forth any certain number of Articles of Faith with this Testimony that every one that professeth himself a Member of the Church of Christ ought so to Believe or else not be accounted of the True Church yet many of our Freinds unto whom the Lord hath given Divine Understanding have written divers Books according as the Spirit of the Lord hath moved upon their Hearts out of which the sound Doctrines we hold and stand for may be collected though others so reputed may thorough Weakness have erred To conclude as to this particular we further thus testifie In the Church of Christ there are Babes Young Men and Fathers there are the Weak and the Strong Suppose a Weak Brothers Faith Differs from his Brethren must he be accounted a Fool or an Hipocrite Nay Nay Charity measures not so We find this very Case happening amongst the Romans and what said Paul in that Case Read Rom. 14.3 4 22 23. and there Paul thus adviseth Let not him that eateth dispise him that eateth not and let not him that eateth not Judge him which eateth for God hath received him Who art thou that condemnest another Man's Servant To his own Master he standeth or falleth Hast thou Faith Have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Hence 't is evident the Members of the Church differed in their Faith he that did eat was not to be Judged because he was Received of God he that did not eat was so far from being Judged that the Apostle condemnes the very eating whilest there was a Doubt though the abstaining from eating was the Fruit of Weakness We now leave it to the Conscience of every Impartial Reader in the Light of Christ Jesus to weigh and consider whether it can be Service to the Truth and agreeable to the meaning of the Spirit at this day for any person under the name of Quaker to give forth this Doctrine 't is folly and hipocrisy to profess our selves Members of the True Church and yet not believe thus as the True Church believes though the giver forth thereof may to this purpose also declare as to give the publisher thereof his due he hath That they never did preach up such a Position as a great Argument to enforce People into their Faith SECT V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are instructed not to depend on Man but on the sufficiency of God's Grace A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or disobedience The Government of Christ and the Laws thereof are inward Some part of the Fruits brought forth under the said Government are discribed An Objection relating to the Securing any part of a mans Estate on a fore-sight of a Premunire or Fines for meeting answered HAving thus far eased our selves 't is with us in short to inform the Reader what we stand for and what we stand against that so the understanding impartiall Reader who cannot be principled to shut out all Reason and all Wisdom notwithstanding publick Exhortations to the contrary as if Wisdom and Reason of all kinds were condemnable may perceive more clearly what we are and what we are not That then which chiefly we stand for is Truth and Righteousness and that Christ's Government may be exalted in every Heart which might be branched forth into many particular Doctrines and Practices but forasmuch as that hath largely been treated on by many antient honourable Friends to Truth and Righteousness who were Instruments in Gods Hand to gather us into the Belief of his Light and Sufficiency of his Grace though since fallen asleep and that we intend more particularly to treat thereon in the second part of this Treatise we shall not much enlarge thereon in this part yet think it necessary for the sakes of some here to signifie That Truth and Righteousness for which we stand under the Government of Christ hath Instructed us not to depend on Man for teaching but on the Sufficiency of Gods Grace nor yet to put into the mouths of false Prophets or Hireling Shepherds and on this foot we have had a Testimony against paying of Tythes as being that Antichristian-Yoak which in the dark Night of Apostacy hath been spread over Nations and as we came to believe in the Light of Christ Jesus and to depend upon the Sufficiency of his Grace and to know the benefit of our assembling our selves together to wait upon the Lord for the arising of his pure immortal Life to the refreshing and consolating our immortal Souls we have been made willing Praises be to our God to continue the assembling of our Selves together waiting upon the Lord in the day of Persecution and Hour of Tryal though Sufferings might therefore attend believing that whatsoever society of People had been in the Life of Christianity and yet should for Fear of Man or the Lawes of Men forsake the assembling of themselves together as the manner of some hath been in dayes past when the will of the Lord
to Add. If Paul lookt on himself as one having Power to command to rule and govern over the Church of Christ and that 't was their Duty to Obey him whether they saw it so or no what 's the meaning that the same Paul testifies for himself and other his Brethren 2 Cor. 4.2 That they had not handled the Word of God deceitfully but by Manifestation of the Truth commending themselves to every Mans Conscience in the Sight of God comparing this with what Paul writes in the same Epistle 2 Cor. 10.15 Having Hope when your Faith is increased that we shall be enlarged by you according to our Rule abundantly it appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully and therefore though we have been Informed that we are dark and blind even by such who tell us they do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like blind men we fall all together into the Ditch and embrace that for the light of the Sun which is no other than the dark Body of the MOON We are now sensible another Objection may thus arise Object The Spirit of God which is but one in all hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to Obey and this cannot be called the Dictates of Fallible Man but of the Spirit given forth through Man and wast thou that pretendest thou seest it not thy Duty to Obey but Obedient to thy own Measure thou wouldest then see it so and be one with the Brethren and therefore we cannot but tell thee 't is thy Duty to Obey since the Reason thou seest it not thy Duty is thy want of Diligence and not waiting on thy own Measure besides we find that that very Person who hath travelled much for the settling of Mens Meetings hath lately given forth a Paper the import whereof is to Justifie Prescriptions Answ To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to act and do because the Spirit of Truth hath so moved but this is to suppose that which under the Dispensation of the Second Covenant we have not the least ground from the Scriptures of Truth or Light of Christ to suppose For if the Blind was not to be accepted of for a sacrifice under the First Covenant much less can it be acceptable under the Second And therefore we do not believe that we ought to expect that any such motion from the Spirit of God should appear through any one or more Members of the Body of Christ with respect to other Members of the same Body and our Faith is that all those who are Heirs of that Kingdom which is everlasting are entituled to a like Freedom not to be Imposed upon each by other contrary to the Divine sense and Heavenly Understanding which as Co-heires and Co-workers together they are made Partakers of And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth however we must confess he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received is by the Light of Christ condemnable not for refusing to perform that which he sees not to be his Duty with respect to other mens Lines made ready to his hand wherein he is not satisfied but for his neglecting to wait upon God because 't is manifest in every one that hath been convinced of the Truth that 't is our Duty to wait upon God And this our sense and reason answers to the Testimony of the Scriptures of Truth where 't is said Rom. 1.18 19. The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men who hold the Truth in Unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them So 't is clear to us from the Scriptures of Truth without us as well as from the Light of Christ within us that the Wrath and Condemnation of God goes forth against such as Live not Answerable to what God hath manifested in them but 't is neither agreeable to the Scriptures of Truth or Light within for any to poure forth Judgments against any for not following or giving heed unto this or 'tother Prescription or Outward Observation wherein the Conscience is concerned when such are not convinced thereof to be their Duty from the manifestation of Gods Spirit in them The next thing to be considered is this that in all the last mentioned Objection there is no Plea for Obedience unto or following any thing but the Spirit in its Appearance whether through the Brethren or thy self From whence we observe First That there is no certain Description who are meant by the word Brethren Secondly That 't is the Appearance of the Spirit that we ought to follow Now should this Question be ask't of such who may so Object as aforesaid Would you have us follow we know not what we are ready to Believe that they would say Nay if they answered any thing to the Question and if so then the Force of the Objection falls for that we account it our Duty to follow the Appearance of the Spirit of God through the meanest Member when our Consciences are convinced that 't is the Appearance of that Spirit But before we cannot say in Truth though we should do as such an one would have us that we are Followers of and led by the Spirit of God no more than Jesus can in Truth be called Lord * 1 Cor. 12.13 and not by the Holy Ghost Besides we cannot on this occasion but testifie that as that Obedience which is of Faith in Christ finds Acceptance with the Lord * Rom. 14.23 so that Obedience which is not of Faith being Sin is but a dead Performance and not the Fruit of a living Member who through the Obedience of Faith unto Righteousness is made alive unto God And therefore it cannot be the Duty of any Member of Christ's Body to run before his Inward Guide but to wait upon the Lord that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself which seems clearly agreeable to the Testimony of the Apostle where he thus saith Phil. 3.15 16. If in any thing ye be otherwise minded God shall reveal even this unto you nevertheless whereunto we have already attained let us walk
their Hunting Biting Devouring Spirit nor yet Weary themselves for meer Vanity lest the Eternal Decree of God should be sealed against them to their Destruction for ever more To conclude this first part we have yet to add that since 't is signified that the forty four Articles before cited relate to Church-Government and that we say they were drawn up against two Antient and Honourable Friends in the Truth viz. John Story and John Wilkinson we think it proper to cite one Passage as an evidence thereof out of the 4th Section of the Second part of the Historicall Manuscript Mentioned in the Preface to the Reader with the omission onely of the Names of Persons for the Reasons already given in the said Preface The Passage is as Followeth Before we shall make any Observation on the aforesaid Articles or Preamble thereto 't is needfull to Inform the Reader that nine Persons Concerned in Exhibiting the said Forty Four Articles against the two Friends spoken of before thus Declare concerning them in a Letter to nine others Chosen by the Accusers to be Judges over them viz. And Friends it is not any Personall Trespass against any of us that we Charge them with nor any Particular Concern of our own as Men that we are in the Defence but the Cause of Almighty God and in the sense of the Wrong they have done to him but yet notwithstanding in the same Letter they say that they have born a dear Love and Honourable respect unto them in the Holy Truth comparing his with what is Written in the third Article of the 44 Articles before cited viz. Slighting the Heavenly Motion on George Fox his Spirit in that Case in the Unity Pretiously felt and closed with meaning the Rule or Form of Church-Government set forth by George Fox pretending the motion of the Spirit as by the said Article appears 't is evident to us that in their sense a slighting of George Fox Rules Methods and Orders with Respect to Church-Government is a slighting of the Cause of God And though 't is said in the Unity Preciously felt and closed with yet that is Notoriously Erroneous if thereby is meant in the Unity of all Friends for that some of his Papers and Prescriptions in many Parts of the Nation amongst Friends have been little taken notice of as is well Known to us and credibly reported by many Moreover 't is evident to us that some have had so great esteem for the Prescriptions or Papers given forth by him as that they have concluded it to be no less than the Fruit of Confusion and Darkness to Believe that what he hath given forth was not intended by him to be urged with Severity which is no other than an inforcing and this doth thus appear John Story One of those two Brethren Articled against as aforesaid in their Answer to the said Forty Four Articles took occasion to give his sense touching such things which George Fox had given forth on this wise viz. That he did not Believe that George Fox intended any such thing that they Meaning his Papers Directed to the Churches should with Severity be urged upon any of Gods Faithfull People but as Instructions or Directions Commended them to the Churches Leaving the Effect thereof to God and his Leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice To this sense Robert Barrow and eight Persons Part of those who were Concerned in Exhibiting the said Forty Four Articles Replied a part whereof was on this wise Truly thy Darkness and Blindness is easy to be felt and they must be very dim of Sight that see thee not oh the confusion thy Dark Spirit is in To this we say This Answer seems so very Dark as if Blindness were the Lot of their Inheritance who so writ forwe well remember that the Testimonies of our ancient brethren who were skil'd in gathering and carefull not to scatter the Flock did not encourage any to follow any Outward Directions whatsoever without an inward Conviction from the Leadings of Gods All-sufficient Grace Freely given to Profit withall of the needfulness of the Direction Counsel or Advice contain'd therein and Why But Because an Observance not grounded on their Sufficiency of Gods Leading Grace in our selves of Outward Instructions or Directions in this Gospel Day may find no more Acceptance with the Lord of Life who is now to be worshiped obeyed and reverenced not otherwise than in and by the Spirit and Light thorough which he doth appear in Man than an offering of the Halt and the Blind which was forbidden in the time of the Law for a Sacrifice might and this our sense may well be vindicated from such like Testimonies as these frequently utter'd by our antient Brethren We Preach not our selves Let not your dependency be on us we are not neither desire to be Lords over your Consciences you ought to Be lieve for your selves and see for your selves and therefore we Counsel you to draw Water out of your own wells let it be your own and not anothers We now appeal to Gods Witness in all Consciences how this Kind of Language and Discourse can agree with such as render it the Fruit of Confusion and Darkness not to believe that the Outward Instructions or Directions of G. F. amongst the People called Quakers were Intended to be Urged with severity upon Gods Faithfull People Besides that which seemes to aggravate the Darkness is this That the Faithful must have Outward Precepts Directions or Instructions Imposed upon them Had the sense of those whose sense we cannot own been only with relation to the Unfaithfull it might have seem'd a little better The Consideration of these things is great cause of lamentation and mourning especially when we Consider that we have no Ground to believe either from the Scriptures of Truth given forth by Inspiration or from the Light of Christ in our Consciences that any man according to the motion of Gods Spirit in this Gospel-Day ought to take upon him the giving forth any Outward Rules or Prescriptions relating to Faith or Discipline in the Church with an intent that they should become a Bond upon others to submit thereto further than from a recommendation unto the Conscience a service may be seen therein according to the measure of Light given from him who is the fullness but whether this our sense is not by many others besides the aforesaid nine Persons amongst the People called Quakers slightly esteemed and a combined sort of Submission contrived as we suppose by a few though entered into by many at this Day we shall leave it to the unprejudiced understanding Reader to Judge on mature Consideration of what yet Follows Some few yeares past many Friends in the County of Westmoreland having been a long time burthened in monethly and quarterly Meetings by such as endeavoured to introduce the practice of some things under the Notion of Church-Government
which they could not as they have declared in Conscience consent unto did at length forbear to joyn with such on the Dayes of monethly and quarterly Meetings which were understood by us to be first assented to we cannot say unalterably establisht to relieve the Poor and take care of any other outward concern relating to the affaires of Friends as a Society gathered into the Everlasting Truth Abhorring Lord-ship over one anothers Faiths or Consciences But yet the Persons so refusing to joyn with others as aforefaid did as we have been credibly informed on convenient Times and Days appoint by themselves to meet together to take care in that method wherein they found Freedom in the Truth of the same services for which Monethly and Quarterly Meetings were first Understood to be appointed This by the other Party was called a Seperate Meeting and the Meeters accounted Dark Leaven'd Rending Dividing Seperate Spirits so that at length a Paper was given forth and subscribed by Robert Barrow and Sixteen Persons more Belonging to Nine Meetings for Worship of God wherein they thus declare And we being sensible of the great trouble and dissatisfaction in the Church of Christ throughout this Nation concerning this said Seperation we do therefore with one consent and at our several Meetings respectively signifie our Absolute dislike thereof and we do hereby in the fear of the Lord discharge all those concerned in the said Seperate Meetings in our Affaires as they stand in the Seperation and we do declare that as such a Meeting they have no Right to act in the Church Affaires in the Capacity they are in but we do hereby signify our Absolute Refusal to Submit any of our Affaires either relating to the Poor or otherwise to the Ordering of the said Seperate Meetings but do submit them to our Establisht Monethly and Quarterly Meetings aforesaid for Westmore-Land so far as our affaires are concerned therein to be Ordered as in the Wisdom of God and Unity of his Spirit they shall see meet From these fore-going Lines we observe That though the Giver-forth thereof do not positively say that the submission of ones Affairs without restriction to Temporal or Spiritual Affaires to the Establisht Monethly or Quarterly Meetings shall for the future be an Outward Mark to know a Member of the Church by or at least to distinguish such as are not Members of the Church yet who can but reasonably suppose that such a Meaning is their Meaning or at least the Meaning of him or them chiefly concern'd in drawing up the said Paper and promoting Subscriptions thereto since 't is Plain from the very Words cited that others concerned in the Seperate Meetings who have declared that for Conscience sake they cannot Submit to them have no Right to act in the Churches Affaires and not onely so but that they take themselves to be invested with Authority as to us appeares by using the Word Discharge for no one can Discharge another in any case without Power so to do And if we do but consider that the taking care of the Poor is one part of the Churches Affaires from which those of the Seperate Meeting are Discharged or declared to have no right to act in it seemes to us extreamly Unchristian-like for if it were so that they had been overtaken in a fault that can be no sufficient ground to declare that they have no right to administer their Charity to the Poor Members of the Church because the taking care of such is Commendable in any Society of People whatsoever Many other things might be observed from the said Paper subscribed by One Hundred Sixty six Persons which at present we here omit being largly treated on in the 19th Section of the Manuscript first made mention of in the Preface which is ready for the View of any Friend that may be Desirous to peruse the same However the Remembrance of the Paper subscribed by Charles Marshall and Sixty Five more at Ellis Hookes his Chamber already cited together with this last mentioned subscribed by Robert Barrow and One Hundred sixty five more Occasions this farther Addition That it seemeth to be the Fruit of some Design to exalt one Man above measure and not only so but unjustly to defame others as by Answers thereto have at large been manifested according as in several Sections of the aforesaid Manuscript appeares and we may truly say that what is already cited doth manifest but little less than such a Design for if a Conscientious slighting of George Fox's Pretended motions with respect to Formes of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods Faithfull People with severity which is no less than an Inforceing but as Instructions or Directions commended them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Directions Counsel or Advice as before is cited be by a part of the said Subscribers reputed such matter of Evil Fact as that the Person concerned must be severely Testified against under the term of a Dark Spirit in Confusion it clearly shews a Design of unjust Defamation unless a Blina-offering under the Gospel may be accepted though condemnable under the Law And as to the seeming design of exalting one man 't is to us very evident and past all maner of Question as one evidence amongst many others that might be given we shal from what is already cited thus observe that a Submission is signified to some certain Monethly and Quarterly Meetings pretended to be establisht But if the Reader enquire of whom they consist the Answer in Truth is of those and of such like-minded with them as drew up the Forty Four Articles against John Wilkinson and John Story whose Declared Judgment is from the import of that Article already cited against John Story that what Gorge Fox hath given forth as a Rule or Form of Church-Government was so given Forth by him from an Heavenly Motion that such his Motion was pretiously felt and closed with in the Vnity and ought not to be slighted and for asmuch as Matters in those Meeetings are managed according to those Rules and Forms of Church-Government * Witness expressions frequently urged to this purpose when Friends being met about Outward Concernes of Truth have not agreed see what George Fox's paper saith it doth thence follow that the Submission spoken of clearly centereth in a Submission to G. F. and the name of Monethly and Quarterly Meetings we therefore reasonably take to be but as a Conduit to convey it to him and well would it be for him if he were clear of a Persecuting Spirit against some that cannot submit unto him in the Form and Method which others have The sense of these things hath occasioned in much seriousness of Spirit before the Lord this Enquiry What is that bait
hath opened that there is not any other way by which all things relating unto the Kingdom of God and Salvation of mankind comes to be revealed and this appears agrecable to the Scriptures of truth John 14.26 2 Cor. 4.2 3 4 5 6 7. 2 Tim. 3.15 16. We are now sensible that some who may peruse the foregoing Scriptures may be ready thus to say You seem to propound two ways by which the things appertaining to the Kingdom of God and Salvation of Mankind have been and are revealed viz. the Spirit of Truth or Appearance of Christ by his Light as One Way and the Scriptures of Truth as Another Way To this we answer The Way we propose is but One though the Manifestation thereof may seem various to Man viz. sometimes through Instruments and sometimes through Himself For though Paul wrote unto Timothy unto whom he was made an Instrument and therefore called him his Son telling him 2 Tim. 3.15 16. That the holy Scriptures were able to make him wise unto Salvation and that they were profitable for Doctrine for reproof for correction for instruction in righteousness yet 't is spoken with respect to those Scriptures that are given forth by inspiration of God and with this limitation viz. thorow the saith that is in Christ Jesus Whereon we observe that the Scriptures given forth by inspiration are but as an Instrument made serviceable to the Reader through the Spirit whereby faith in Christ comes to be raised even as a Man indued with the Spirit of God may in the hand of the Lord be an Instrument through sound Doctrine and wholsom exhortation to open the inward Eye of the Mind which hath been darkned and to awaken the Conscience which hath been defiled that so man may come to be renewed in the spirit of his Mind unto God through faith in our Lord Jesus Christ and the Conscience purified from Dead Works through the blood of the Covenant to serve the Lord in Truth and Righteousness and therefore we reasonably conclude That there is but One way though various in Operation and Manifestation through which the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed which is by the powerful appearance of Christ by his spirit and light convicting the Conscience converting and renewing the Mind unto God sometimes through Scriptures given forth by inspiration sometimes through Man as an Instrument and sometimes by the appearance of the Spirit and Light in Man without the Assistance of such Instruments but yet the end of all is that faith in Christ may be raised wherein as the Evidence of things not seen by the Carnal Eye the Light of the Knowledge of the Glory of God in the face of Jesus Christ is beheld which is that Treasure whereof the Apostle spoke that is hid in our Earthen Vessels that the excellency of that Power might be of God and not of man These things being duly considered this Testimony doth naturally arise that neither the Scriptures of Truth nor any other writings whatsoever though given forth by the Spirit of God itself can properly be termed so profitable a Rule unto us as the Light and Spirit from which they were given forth and therefore the Eye of our Mind ought chiefly to be unto the Spiritual Appearance of Christ by his Light and Spirit in us as that Unerring Guide which never can be removed into a corner Besides we find the Scripture itself testifying That no Prophecy of the Scripture is of any Private interpretation 2 Pet. 1.20 that is it ought not to be interpreted but by the Holy Ghost through whose Motions 't was given forth for all other Interpretations may truly be termed Private From whence we observe that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening and from Evening to Morning again we might receive little Benefit or Profit thereby unless the Eye of our Mind come to be stayed in the Unchangeable Light and Spirit of God whereby the meaning of the spirit through them out of all Private Interpretations hath been and is signified unto Man CHAP. II. Touching the Light of Christ within and Exhortation to Obedience thereof THose Faithful Messengers of the Gospel of Christ whom the Lord in these latter daies sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ who is the Way the Truth and the Life that their souls might be saved in the Day of the Lord frequently sounded in our ears on this wise Turn in your minds unto the Light within meaning thereby the Light of Christ within which shews you that a Tye is not of the Truth and as through Faith you come to be Obedient unto the Light Within and that measure of Grace given by God and received by you so will you come to be made Partalters of that great Salvation This Doctrine was acceptable to many who in the Love of Truth received the joyful Sound thereof but unto others mean and despised who notwithstanding that Testimony accounted the Scriptures of Truth a More Sure Rule and Guide unto the Father The consideration whereof at this time hath been as an obligation to examine whether the aforesaid Doctrine so acceptable to some and despised by others be consonant to the Scriptures of Truth which task is the more freely undertaken because the aforesaid Doctrine hath become so great a stumbling block unto many as that they have thought it a sufficient evidence that the professors thereof have been out of the path of truth readily objecting on this wise Objection Do you not think that those Jews who crucified Christ acted not from the Light Within Since some of them at least verily thought they did God good service therein Having thus premised 't is now needful to examine what may be spoken from the Scriptures of Truth for the Light within and to turn in the Mind unto the same to obey it c. In order thereunto we find John the Evangelist thus testifying Joh. 1.4.9 In him meaning the Word which was God was Life and the Life was the Light of men That was the true Light which lighteth every man that cometh into the world I am the Light of the World John 8.12 he that followeth me shall not walk in Darkness but shall have the Light of Life Joh. 12.46 I am come a Light into the World that whosoever believeth in me should not abide in Darkness These Scriptures plainly shew that we are to believe in and follow Christ who is that Light that lighteth every man that cometh into the world Objection However some objecting may say What 's this to a Light Within 't is very plain that John the Evangelist meant nothing of a Light Within in your sense but of the Personal Appearance of Christ Without as that Word which was made Flesh and as Evidence produce what the same Evangelist saith Chap.
9th and 5th As long as I am in the World I am the Light of the World And Chap. 12.35 Yet a little while is the Light with you walk while you have the Light And ver the 36. While ye have the Light believe in the Light that ye may be the Children of the Light To this may be answered That these last recited Scriptures do in the most favourable construction on the objectors part intimate that Christ the Son of God while he was in the World was the Light of the World but doth not say that he is or would be no longer the light of the world Such a saying or sense would limit the Appearance of Light to that Body only and dispensation of time wherein the said Body appeared on Earth which is contradictory to the very words of the Evangelist before quoted viz. That was the true Light that lighteth every man that cometh into the World Which Scripture sentence relating to every man is so universal that it cannot but extend to those who never beheld the face of Jesus in his fleshly and Bodily Appearance nor yet came to be informed by any outward Instrument of his Doctrine though Partakers of his Light which therefore may properly be termed by such his Light within that is the Appearance of Christ by his Light shining in their hearts agreeable whereunto in effect we take the Testimonies of the Apostle to be viz. That which may be known of God Rom. 1.19 is manifest in them For God hath shewed it unto them Seeing you seek a proof of Christ speaking in me 2 Cor. 13.3 which Riches is Christ in you Col. 1.27 the hope of Glory Who shall descend into the deep that is Rom. 10.7 8. to bring Christ again from the dead but what saith it the Word is near thee even in thy mouth and in thy heart this is the word of faith which we preach And all this appears agreeable unto what the Prophet Isaiah hinted at who speaking of what should be in the last daies signified Isa 1.2 3 5. That the God of Jacob will teach us of his Ways and therefore said Oh house of Jacob come ye let us walk in the Light of the Lord which being compared with what the same Prophet said in relation to a people Isa 5â— â— In whose hearts was the law of the Lord and with what the Prophet Jeremiah saith I will put my law in their Inward Parts Jer. 31.33 34. 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 'T is evident to us that this written Law in the Heart is that Light Within whereof the faithful Messengers of the Lord in our day have born witness unto and whereof the same Prophet gave testimony when he said as before O house of Jacob come ye let us walk in the Light of the Lord. Besides such a limitation as aforesaid would have a tendency to make void the virtue and efficacy of the blood of Christ who was offered up a sacrifice to take away the sins of many and on this score doth the author to the Hebrews testify Heb. 9.28 that unto them that look for him shall he appear the second time without Sin unto Salvation which is a clear Evidence unto us that the benefit of the blood of Christ is not witnessed effectually in this our day but by those who having looked for his second appearance have received him in his Appearance this Appearance we take to be his Appearance by his light and spirit in the hearts of those who through faith in his blood have known their Consciences purified from Dead Works and so come to serve the living God in Truth and righteousness 'T is now to be considered Whether these words Turn in your Minds be agreeable to truth for that this kind of objection may be raised Objection Doth not this put the Creature upon Action in his own Self-will when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God For answer hereto 't is necessary to consider that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God and the reason doubtless was because there is a Capacity in Man which through the assistance of the Grace of God renders Man capable to do the will of God in righteousness unto life and those who are so acted cannot be said to be acted in the Self-will of Man And on the contrary the same Capacity letting in Tempration and joyning thereto renders Man a servant of Sin unto Death and being once so dead in Sin no redemption comes to be obtained but through Christ as the Apostle testifies Ephes 2.1 You hath he quickned that were dead in Trespasses and Sins These things considered 't is evident that through the Appearance of Christ those who have cast off the Old Man are become renewed in the Spirit of their Minds unto God and so have put on the New Man which after God is created in Righteousness and true holiness and therefore since there is such a capacity in man as aforesaid 't is agreeable to Truth to exhort the sons of men to turn in their Minds unto the appearance of Christ by his Light that through the Assistance thereof the will of God may be done in their earthen vessels The next thing to be considered is whether there is any weight in this objection Do you not think that the Jews who crucified Christ acted not from the light within since some of them at least thought they did God good service therein To this may be answered That the friends of Truth never preached up the Light Within but with respect to the Appearance of Christ by his Spirit as that Light Within intended by them and since Christ cannot be divided to act against himself therefore the Jews did not therein act from that Light Within unto which we have been directed From what then may the objector say did those of them act who verily thought they did God good service therein Ans Phil. 3.6 From Zeal without knowledge not having their Minds staid and ordered according to that universal Principle of Truth Acts 26.9 11. which if hearkned unto would teach all men to do as they would be done by in which zeal Paul verily thought in himself that he ought to do many things contrary to the name of Jesus and in that Self-thought being exceeding mad persecuted the Church of God consented to the death of the Saints and compelled them to Blaspheme but when the Lord was pleased to appear unto him and to make him a Minister of his everlasting Gospel he was sent unto the Gentiles to open their eyes that they might turn from
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
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
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
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People 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. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
fellowship with the Children of Light are not inconsistant with that form that the Power of God may lead into For I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings shall by their Practices therein not only assume as some there are who to my Knowledge have too manifestly so done but continue to assume another place in the Body than that wherein God hath placed them or shall endeavour so to establish Outward Indispensible Rules and Orders therein relating to Conscience as that such of the Brethren who submit not thereunto shall be accounted not of the Body though they see it not their Duty it may be Just with the Lord as a token of his Indignation and Displeasure to withdraw his refreshing Presence from such Assemblies and then their Meetings may become as useless as a Body without a Spirit is But yet Robert Barclay undertakes to describe the Order of the Government and how far it extends and also testifies the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers Notwithstanding which his saying I Affirm they are in the Practice of many things with respect to Church-discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent and are not found in the Practice of some other things which were either practised exhorted to or commanded by the Apostle Secondly I Affirm that as Christ's Kingdom is not of this World so the Members of Christ's Church have not Power in Cases of Difference arising amongst themselves touching outward things to assume Jurisdiction over the Properties and Worldly Concerns each of other when not chosen for that Service by the Consent of the Members Differing and yet I do say 't is the duty of fellow-members that are at variance to refer by mutual choice their Cause unto other Brethren But Yet R. B. saith As a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things Thirdly I Affirm That nothing can become a Right and Christian Bond upon Believers to be Exercised in any practical duty relating to the things of God and Matters of Conscience until convinced by the Witness of God in their Consciences of the service thereof Fourthly That the Belief of Certain Principles and Doctines though believed through the force of Truth on the understanding and Practices depending thereon are not the very Bond by which the People of the Lord called Quakers are become centered into the Fellowship of Christ's Body nor yet the Cause that gather'd them but the Spirit is the Bond and in the best sense such Principles c. are but the Fruit of the Bond and the Cause that gathered them was Gods Love That the Sentence and Judgment of any man or men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recomendation to every mans conscience in the Sight of God and that when the Conscience is sensible that Gods Witness therein doth Answer thereto then the Conscience is bound and not before But Yet R. B. tells us That Principles and Doctrines believed thorough the Force of Truth on the Understanding and Practices necessarily depending thereon are the Terms that have drawn us together and the very Bond by which we became centered into one Body and Fellowship or are linked to the Body and the Cause that gathered us as in his Treatise Page 48 49 may appear And whether in R. B's Sense the Centure of a part of Christ's Body ought not to become a Bond on all the Members and that in Cases of Conscience too I refer the Reader to peruse his sixth Section Fiftly I Affirm That the Qualification of a Member of Christ's Body is Sanctification through the Spirit that where any number of such are assembled together in Christ's name though but of the lesser Rank in the Body there is the Church of Christ that before such an Assembly Cases of Differences may be brought which may be besides the Gift or Capacity of such to determin and Judge and therefore infallible Judgment which is unalterably seated in the Spirit in some cases may be wanting to appear through any one Member in such Assemblies as properly may be called the Church of Christ But yet R. B. saith in his Treatise Page 68. That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorow some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so termed Sixthly Since 't is commonly reputed that none but Papists pretend Tradition to Justify their Actions wherein the Scripture is silent and that we have no President in the Scriptures that the Apostles and Elders under the Notion of the Church of Christ did take upon them to determin Controversies arising amongst the Apostles and Elders in the Church of Christ touching Cases of Conscience without the assent of the Differing Parties who especially if Equals and once at Unity and their Cases Matters of Conscience arising from occasional differing Sense and Judgment have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases Therefore I affirm if any shall without the assent of such Partyes differing take upon them to be a bond that the differing Partyes must subject such their Case to their dicisive sentence and accordingly submit and be subject though they are not clear in Conscience so to do such do Justly subject themselves to the censure of being Imposers and Usurpers Seventhly That submission to the positive sentences of others touching matters of conscience though supposing themselves the Church of Christ before the conscience is convinc'd by God's Witness therein is an abuse to the Profession of Truth an antient mark of Apostacy and an infallible token that such who so submit have no inward sense that they are led thereunto by the Spirit of the Lord but notwithstanding these two last particulars are evidently true yet whosoever reads what R. B. hath asserted in Page 68. may find that according to his Lines and Assertions this short ensuing sentence may be collected without the least abuse of his words viz. That any ones not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tollerable supposition be termed the Church of Christ is disobedience to God though the persons refusing pretend they refuse on the account they see it not The Innovations and Scripture-Misapplications of R. B. Detected I Shall begin with the Title Page wherein R. B. thus saith So is also the Antient Apostolick Order of the Church of Christ Re-established and settled on its right
in him stablished in the Faith Col. 2.6 7. And then the very next verse saith Beware lest any man spoyl you through the Traditions of men according to the Rudimnets of the World and not after Christ If the following outward Decrees Precepts Sentences Decisive Judgment or Traditions of any sort of the Church had been in Pauls ' Eye a real and certain Indication of being Establish't in the Faith or rooted in Christ or that 't was the Practice of the Church to be Establishing Outward Indispensible Orders relating to the Consciences of Believers I leave it to the Judicious Reader to savour whether Paul would have so immediately and as it were in one breath caution'd them to beware of being spoyled through the Traditions of Men c. without a further Caution to take heed lest they should account the Commands Sentences Decrees or Traditions of the Church such These things considered and compared with the Measure of Light in our selves I am satisfyed 't is not agreeable to Truth for any Man or Assembly of Men to atempt an Outward Indispensible Establishment of Outward Orders Rules and Decrees relating to Matters of Consciences under the New Covenant as the Orders Rules and Decrees of the Church of Christ Moreover if Christ did stand in need of Assistance to Establish his Government how is it possible that Man whose dayes are but as a span long should be capable to Establish that Government of whose increase there shall be no end but so it is that he doth not stand in need thereof For the Son that is given shall Order his Government and Establish it with Judgment and with Justice even from henceforth and forever read Isa 9.6 7. Besides if we do but consider where and after what manner the second appearance of Christ hath been and yet is to be expected and waited for those who know the Truth as preach't received and believed amongst the People of the Lord called Quakers in the Beginning do know That his Second Appearance hath been and yet is to be expected and waited for in the hearts of the Sons and Daughters of Men and the manner of his appearance hath been and is by his Spirit in us this hath often been testifyed and that in opposition to those who have been looking for his Second Coming in some Outward Bodily Appearance to reign as Lord and King I now appeal to Gods Witness in all Consciences Whether the Outward Establishment of Outward Government under the notion of Christ's Government doth not seem to square more with the Principles of such who look for his Second Coming in some Outward Bodily Appearance than with the Principles of those who conclude his Second Coming to be by his Spiritual Appearance in the heart and whether it be not inconsistent with Right Reason and Truth to conclude that Christ Jesus the Lord will Establish his Government otherwise than by his Spirit and in the heart where his Appearance hath been and is to be expected and waited for And since it is undoubtedly so that of the increase of Christ's Government there shall be no End I cannot understand to what End any Man should concern himself to consider how far it may extend yet R.B. hath so done Witness his 37 Page where he thus saith It is next to be considered in what Cases and how far it may extend To which I cannot but thus reply Those who are not Puft up with Spiritual Pride or Zeal without Knowledge may easily discern from such kind of language a Spirit that would Limit the Holy One of Israel by putting Bounds unto that Government of whose increase there shall be no end and though I speak of Man's inability to Establish Christ's Government yet I would not be understood as one accusing the aforesaid Author or any else to assert Man's Ability so to do For I know not any Men that will pretend themselves in that Case other than Instruments in God's Hands But yet this is to be Observed that since there is no Ground to believe that God everwill make use of Man under the New Covenant to Establish outward indespensible Orders Rules or Decrees to be as a measuring-line whereby those who are under Christ's Government shall be known therefore 't is reasonable to conclude That the endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man And notwithstanding he hath considered how far it extends yet I find not that he hath made any mention of the Business or at least a part of the business of one considerable Meeting which is a part of that Government or Order which he pretends to discribe and that is a Meeting held every second day of the week wherein writings treating of Divine Matters and which are intended by the authors for publick view are first viewed in Order to an approbation or the contrary * Witness the Paper at the latter end of this third part signed by Charles Marshal and thirty six more at which meeting his Treatise was past which gives occasion to treat a little of that Meeting since those of that Meeting are as well concerned in the said Treatises as he that writ it The Scriptures of Truth as far as I Remember are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians and therefore I do not understand that there can be any real Ground or tolerable pretence that this is a part of the antient Apostolick Order of the Church of Christ We find the Apostle Acts 3. directed to chuse seven men full of the Holy Ghost to take Care that the Widdows should not be neglected in the dayly Ministration If the Holy Ghost in the Apostles days directed to chuse a certain select well qualifyed Number of men for such a Service as doubtless it did it s against right reason to suppose that the Apostles would in their day have left the consideration of such weighty matters as Treatises of things relating to the Kingdom of God and the salvation of mankind to the Approbation of an uncertain unselected Assembly for such I call that Meeting wherein many of the Writings of the People of the Lord called Quakers intended for publick View are approved or disapproved for that no Certain Select Number of Persons are chosen for that service but any Persons who have Publick Testimones for the Truth though but by way of Exhortation and are owned as Friends of Truth and come where that Meeting is appointed are the Persons by whom such Writings whether given forth by a Paul a Father or a Timothy a Son as are for publick service are approved or disapproved I now appeal to the impartial understanding Reader whether according to this form of Government one that is in the place of Paul a Father who according to the aforesaid Author hath right to rule over and command may not have the testimony which he hath through the motion
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 Positive Sentence and dicision of the Church in Matters of Conscience may bind Believers 'T is so remote from it that it needs no explanation to shew it so Nay I may reasonably query Whether this Scripture be to ordinary capacities plain to the purpose that Paul himself intends For if we consult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blaspheme if by the word Satan is meant the Devil as is usually understood The last Scripture he quotes for proof is Joh. 2.10 If there come any unto you and bring not this Doctrine receive him not into your house neither bid him rejoyce for so saith the aforesaid Author the Greek hath it Here also no mention is made of any positive Sentence or decision of the Church nor yet the import thereof by any natural Consequence and therefore we will consider what the word Doctrine is relative to The foregoing verse tells us thus whosoever transgresseth and abideth not in the Doctrine of Christ hath not God It s now necessary to consider what was Christ's Doctrine 't is well described by his Sermon in the Mount Mat. 5.6 Chapters wherein there is not the least title to countenance this Sentence That the positive Sentence or decision of the Church in Matters of Conscience may be Obligatory on Believers Nay in that very case Mat. 18.15 16. Where 't is said If thy Brother Trespass against thee go tell him his faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen Man The Scripture doth not say that Sentence ought to be Obligatory on all other Members of the Church of Christ who might be no way concern'd either in the Admonition or Sentence to look upon him as an Heathen Man but it saith Let him be unto thee as an Heathen Man Christ's Doctrine also was that when he should depart hence the Father would send the Comforter the Holy Ghost which saith he shall teach you all things he doth not say the Judgment of the Church must be Obligatory on all believers nor yet that the Church shall teach them all things for 't is evident by the Apostles writings that they themselves had need of teaching These things duely weighed I do according to Truth conclude that the three foregoing Scriptures which he hath quoted do no way import to prove the Matter he intends Besides I remember only one Example of Decisive Judgment or Sentence given in the Scriptures by the Apostles and Elders who did it not as assuming Authority so to do saying We are the Church of Christ and we have Power to Decide without your Assent but what they did was by assent of the Differing Parties which assent is worthy to be noted by such who say as R. B. hath we boldly aver we have Power to decide and that speaks nothing in favour of what the aforesaid Author seemed to drive at when he said And is not this Obligatory on all the Members but rather the Contrary and that is in the 15th of the Acts where a Dissention is Signified between Paul and Barnabas on the one hand and certain of the Sect of the Pharisees who Believed and Taught Unless ye be Circumcised after the manner of Moses ye cannot be saved on the other hand In Answer to this Question the Apostles and Elders agree that Circumcision was not fit to be laid on the Gentiles which were Believers who never were in the Practice nor yet had any Faith touching the same yet do not say that their Sentence shall or ought to be Obligatory on all the Members of the Church of Christ nor yet that those Jews who practized Circumcision after they believed should desist the same for then it might have been lookt upon as Obligatory on such Believing Jews and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning viz. To walk according to the Measure received For the Apostles and Elders well knew that according as Paul said to the Romans Chap. 14.5 23. It was necessary for every one to be fully perswaded in their own Minds and that whatsoever was not of Faith was Sin and so could not suffer their Sentence had they had Power so to do to be a Bond on those Jews who made Conscience of practising Circumcision after they had believed to forbear the same and as to the Gentiles it doth plainly appear that the Decisive Judgment of the Apostles c. with respect to that Controversy touching Circumcision was not a Bond upon them contrary but according to their Faith and therefore this Example can be no President or Warrant for any to submit to the Sentence or Decisive Judgment of any whatsoever wherein there is no Faith much less to conclude that the Conscience ought to be bound For it is no more in the Powers of Believers or any else to force an assent of their own Consciences to the Sentences and Decisive Judgments of others though pretending themselves the Church of Christ without an Invisible Operation and Conviction thereon through which alone it's capable to be bound than it is in our Powers so to alter the outward Shapes of our Faces as to make them like unto other Mens from whose they vary Moreover when I consider how Innumerable Controversies have a risen touching the Authority of the Church and the Decrees that have been brought forth touching Matters of Conscience under the Notion of the Church of Christ in Ages past and that the like Controversies in probability may arise at this Day should any number of Persons whatsoever Assemble and not only say we are the Church of Christ but also thus we have power to bind and lose and upon that foot give forth Positive Sentences and Decesive Judgments in Cases that are Matters of Conscience in order to be Obligatory upon Believers I cannot but query especially since the People of the Lord called Quakers have not Preached up this Doctrine ye must Believe as the Church Believes but have commended their Testimonies on the behalf of Truth to every Mans Conscience in the Sight of God that therein they might be manifested I say I cannot but query Where lies the Service to God and his Truth for any to concern themselves to treat on such Subjects as may give Occasion to receive the weak to Doutbfnl Disputations For though Christ said What you bind in Earth shall be bound in Heaven Yet we do not find in the Scriptures of Truth that the Apostles or any Assembly under the Notion of the Church of Christ ever made use of that Expression to shew their Authority as Christs Church but rather laboured to beget People unto God that so they might become Members of Christs Body which is the Church and be in
sprang through an Inward Departure from the Anointing in themselves Obedience whereunto according to the respective Measures of Grace given of God and received by each Member was a manifestation of that wherein the Unity of the Body stands and as the Apostacy entered no doubt but the Traditions and Rudiments of Men came to be exalted against which the Apostle Paul cautioned the Colossians saying Col. 2.8 Beware lest there be any that spoyl you through the Traditions of Men according to the Rudiments of the World and not after Christ but yet notwithstanding I Question whether any have been greater Pretenders to Unity than those who have been exalting the Traditions of Men and shall leave it to the Judicious Reader to consider whether a sufficient Evidence hereof appears not in divers Apostatised * Note * Men of prejudiced Spirits may conclude that I herein strike at the true Church God forbid I should so do for the true Church never exalted the Traditions and Rudiments of Men for though the Apostle said in 2 Thes 2.15 Hold the Traditions which ye have been taught yet his very Prayer in the next verse That the Lord would establish them in every good Word and Work shews that his Desire was not that any should follow the Traditions of any further than the Lord might establish them therein and this was far from following the Rudiments and Traditions of Men of Imposing his Traditions otherwise than according as they should be establish't therein by the Lord. Churches professing Christianity wherein is establish't by Outward means what is to be Believed and what is to be practised and yet doubtless as remote from the Unity wherein the Fellowship of the Saints in Light doth consist as the East is from the West and so in their Unity being but Outward have found no more acceptance with the Lord than the Vnworthy Eaters did whilest they discerned not the Lords Body Many of Gods People yet in the Body are Witnesses that one part of that Testimony which accompanied the Servants of the Lord in those latter Days was against Outward Forms Traditions Prescriptions Decrees Ordinances of men with relation to Matters Spiritual and Divine and wherein the Consciences of Gods People might be concerned as being those Rudiments of the World out of which he hath determined to gather his People for to the Children of Light they appeared more agreeable to the Nature and Tenour of the First-Covenant than the Second and not only so but to establish his Church on the Rock Christ that so as they received him they might walk in him according to their respective Measures of Grace given them of God to profit withal and which as the Apostle declared was sufficient for them Now Inasmuch as the Testimony of Truth hath been that what God leads out of he usually leads not into again I appeal to Gods Witness in all Consciences whether an Indispensable Establishment of Outward Orders Prescriptions and Decrees for the Members of the Church of Christ to walk by and submit unto at this Day and wherein the Liberty of their Consciences may be invaded of which my meaning is no other Liberty than what the Gospel allows doth not seem to exalt that sort of Unity wherein the Fellowship of the Saints in Light doth not consist and so consequently may become the means to draw the Minds of Gods People outward and to cause them to look at Outward things under the notition of Things establish't in the Church more than to the Anointing in themselves let Gods Witness in every Conscience Judge Objection But perhaps some may object and say May not a false Liberty get strength by a Plea for a Gospel-Liberty I answer nay For such a Plea being righteous Sin and Iniquity which is a false Liberty cannot get strength thereby And though I do confess the Enemy of mans Soul may make use thereof as the Devil did make use of Scripture when he tempted Christ to throw himself down from the Pinacle of the Temple saying The Lord shall give his Angels charge concerning thee yet 't is not reasonable to conclude a just Plea can strengthen any in a fleshly Liberty but the Tempter may if he prevail However I cannot see it yet to be my Duty to cease to do good though another may pretend that thereby evil may abound and since R. B. speaks Page 28. of a false Pretence of Liberty and that as I take his Lines to import with respect to Disobedience to certain things ordained relating to Order in the Church it s with me to describe What that Liberty of Conscience is which is according to the Gospel And in order thereunto 't is necessary to consider that the Gospel is Glad-tidings of Salvation which is not attained but by witnessing the end for which Christ was manifest in the Flesh and that was to save People from their Sins hence I conclude a Pleafor a Gospel Liberty of Conscience is a Plea for a Freedom of the Conscience from Sin and so consequently a Plea for a false Liberty of Conscience is that which pleads for Sin Objection I am yet Sensible that some may yet further thus object The difference lies not here for we find many who contend for Liberty of Conscience to plead against all Sin and that many who would not have it extend so large as thou seemest to plead for do also plead against all Sin and therefore thy distinction doth not yet satisfie To this then I thus say The true Professours of Religion say Heaven is the Mark they aim at and that this is not attainable without Peace of Conscience and that every man must give an account of himself to God Hence the Law of Divine Nature teacheth us that since we must give account for our selves we ought not to be imposed upon but suffered to believe for our selves and whosoever on that score and no Evil End claimes a Liberty of Conscience it ought to be granted him and this is not contrary to that Liberty which the Gospel allows If then any who deny all Pleas for Sin rest disatisfied in their Consciences touching certain Orders ordained by some for the Church to practise and refuse the practise thereof on this score that they have no Faith touching their Service in the Church this cannot properly be called a Plea under a false Pretence of Liberty but rather a just and righteous Plea according to that Liberty of Conscience which the Gospel allows To conclude let us all watch against that Spirit that would insinuate a Belief that we ought to follow the Commands Traditions and Examples of Men when Gods Witness in our Consciences answers not otherwise such Insinuations though none of the ancient Labourers in the primitive gathering may either stand by or own the same may make way for men principled as R. B. by his small Treatise seems to be to assume Authority to Command and Rule not only over such their Brethren whom they have been
Instrumental to gather though in R. B's Sense as is before manifested such are the fittest to rule over those whom they have begotten to the Truth but also over the Labours of others and then stile themselves the Church of Christ though not guided by the unerring Spirit so to do and then also pretend that they have Power in Cases that are matters of Conscience to give positive Sentences oblieging Believers to Obey Receive and Own the same and that 't is Disobedience to God not to submit to the Positive Sentences and Decisive Judgments of any Assembly or some or other of them which in any Tolerable Supposition may be termed the Church of Christ though we see it not and so by degrees may endeavour to divest Christ of his Government and Prerogative who alone is Lord over the Conscience and by his Spirit in us is become our only Lawgiver and who alone by the influencing Vertue of his own Spirit is able to bring unto that Love and Unity which through the Life of Righteousness finds exceptance with the Lord of Life William Rogers Having now done with the citation of what was writ in answer to the aforesaid Book of Government and considering that in the First Section thereof the Author as is already cited and Observed writ of a sort of Persons that would needs be Innovators and given to Change and introducing new Doctrines and Practices not only differing but contrary to what were delivered in the beginning and in Page thirteen seems reflectingly to treat on such kind of language as this I must stay till I be convinc'd as if such language was knocked down in the beginning and as may reasonably be taken from the scope of the said Book to reflect on such among the People called Quaker who are not so Zealously affected with the Outward Formes of Government under the Notion of Church-Government pretended to be establish't amongst them as the Author or Approvers of his Book were we think it necessary to cite a Testimony Publish't in Print by Isaac Penington the younger in the year One Thousand six hundred and sixty Being a part of a Discourse Entituled The Authority and Government which Christ excluded out of his Church c. And as it lyes all together word for word and not taken by parts and pieces here and there Our end in citing this Testimony is that the impartial Reader may consider whether the said Testimony hath any Coherence with that part of the said Book of Government which is Objected against by us or doth contradict any subject matter that we have treated upon The Testimony of the said Isaac Penington the Younger now followeth THe Apostles and Ministers of Christ came from Christ with a Message of Life and Salvation with a Testimony concerning the Good Will of God and his Love to Mankind pointing out the Way from Death to Life from Bondage to Liberty from Wrath and Destruction to Peace and Salvation What they have seen what they have felt what they have tasted what they have handled what they have found redeem and deliver them that they declare abroad to others as they are moved as they are sent as they are guided and assisted Now that which they preach to is Mens Consciences in the Sight of God They open the Truth which they know they give their Testimony in the Moving Leading and Power of the Spirit and they leave it to the same Spirit to demonstrate it to Mens Consciences as it pleaseth They are nothing they can do nothing they cannot convert any Man to God but the Power that speaketh by them the same Power worketh in other Mens Consciences at its Pleasure And here is the beginning of the Government of Christ in the Heart when his Truth carries Conviction with it to the Conscience and the Conscience is drawn to yield it self up to him then he lays his Yoak upon it and takes upon him the guiding of it he cherisheth it he cleanseth it he comforteth it he ordereth it at his Pleasure and he alone preserveth it pure chast gentle Meek and pliable to the Impressions of his Spirit and as the Conscience is kept single and tender to Christ so his Government encreases therein but as it becomes hard or subject to Mens Wills so another Spirit gets Dominion over it Therefore the great work of the Minister of Christ is to keep the Conscience open to Christ and to preserve Men from receiving any Truths of Christ as from them further than the Spirit opens or to imitate any of their Practices further than the Spirit leads guides and perswades them For Persons are exceeding prone to receive things as Truths from those whom they have an high Opinion of and to Imitate their Practices and so hurt their own growth and endanger their Souls For if I receive a Truth before the Lord by his Spirit make it manifest to me I lose my Guide and follow but the Counsel of the Flesh which is exceeding greedy of receiving Truths and running into Religious Practices without the Spirit Therefore the main thing in Religion is to keep the Conscience pure to the Lord to know the Guide to follow the Guide to receive from him that Light whereby I am to walk and not to take things for Truths because others see them to be Truths but wait till the Spirit make them manifest to me nor to run into Worships Duties Performances or Practices because others are led thither but to wait till the Spirit leads me thither He that makes haste to be rich even in Religion running into Knowledge and into Worships and Performances before he feel a true and clear Guidance shall not be Innocent nor the Lord will not hold him guiltless when he comes to visit for Spiritual Adultery and Idolatry The Apostles were exceeding tender in this point for though they certainly and infallibly knew what was to be believed yet they were not Lords over Mens Faith but waited till he who is Lord of the Faith would open the way into Mens Consciences They did not take upon them to be able to turn the Key to let in Truth and Conviction into Mens Spirits as men in these Days have been too apt to undertake but directed them to him who had the Key there to wait for the Conviction and Illumination of their Minds and so to receive in as they found him give forth to them Let every man saith the Apostle be fully perswaded in his own Mind take heed of receiving things too soon take heed of running into Practices too soon doing what ye see others do but wait for your own particular Guidance and a Full Perswasion from God what is his Will concerning you Tho I know this to be a Truth yet do not ye receive it till God make it manifest to you receive Truth from his Hand stay till He gives it You. Indeed the main Matter in Religion is to keep out the wrong part the forward part the bastardly
it hath evidently appeared The Lord hath not spoken by them if so be the Tree may at this Day be known by its Fruit as well as in Dayes past But rather that the Words of the Prophet are fulfilling if not fulfilled in them when he said The Prophet is a Fool the Spiritual Man is Mad for the Multitude of thine Iniquity and great Hatred Hos 9.7 For I am a living Witness that Imagination hath so possessed the Heads and Hearts of many that Travel under the Notion of Ministring Friends as that instead of manifesting a Divine Understanding in the Things of God or speaking the Word of Truth in season they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblance or Evidence of being Ministers of the Gospel of Christ that divide the Word aright than the Confused Chaos before the Creation of God was of the Beauty and Order that now is in it And for my own part I am well satisfied and that on sufficient Ground too large to insert that either the Multitude of Iniquity or Great Hatred through the Influence of G. F. possessing the Hearts of such is the Occasion thereof But notwithstanding my Design is not as I said before to Treat at large on the present Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation yet since I am also satisfied and that on sufficient Ground that G. F. hath been one of those very Persons occasioning the Differences to arise unto the Heighth they now are or at least a Countenancer thereof at a large Rate I purpose to Treat a little thereon and partly as relating to G. F. that so the Impartial Reader may consider Whether if G. F. had contented himself in Reality and Truth with the Place of a Servant of Christ that sought not Dominion over his Brethren's Faith and Consciences nor yet to expect Submission to his outward Precepts Prescriptions or Orders further than every Friend to Truth was or might be by the Light of Christ in the Conscience led and guided therein The Differences now amongst Friends touching which some seem ready to bite and devour others might never have been For my own part I in no wise question but that G. F. is one chief Instrument that a destroying and devouring Spirit hath entred into some amongst the Flock and that many a Simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren undeservedly to the betraying of their Simplicity and Love to the Truth and filling their Hearts with Hatred Enmity and Prejudice And of this am I as well satisfied as I am that there is a God in Heaven before whom both He and all the Sons of Men must come to Judgment and that the Blood of many such if they perish before true Repentance will be laid at G. F ' s. Door Otherwise I should not have appeared to discover the said G. F. as in Conscience I am now constrain'd to do And therefore a Warning is now proclaimed unto all such That they Redeem their Time because the Dayes are Evil and proceed no further to receive and believe Lies and Scandalous Reports against such whom they have once accounted Honourable on the Credit of G. F. as a Man that for several Years past hath not Erred For many are this day Witnesses that his Actions have rendred him an Erroneous Man And for as much as he hath refused to give that Satisfaction for his Errours as in the like Cases he hath prescribed for others it hath encreas'd the Concern of my Conscience to discover the same and that also for the sakes of the Simple and Honest-hearted and that those Innocent and Tender Children that are growing up from the Loynes of Believing Parents c. may in their tender Years be awakened and warned that they may not be Captivated in the like Snare and so bred up in a meer Form and affected with Airy Imaginations which have no Tendency to open their Understandings thereby to give unto them the Knowledge of those Principles of Truth which the Faithful by the Spirit have been led to own and hold forth nor yet the Way of the Kingdom of God that so their Foot-steps may be directed into the Path of Peace and they come to know a lively Feeling and Sense of that Immortal Power and Spirit by which the Everlasting God whose VVayes are Unchangeable reached unto many in the Beginning when the very Thoughts of being Embondaged again with the Beggerly Elements and Rudiments of this World or of having our Eye or Dependency on any Mortal Man was loathsome I shall now proceed to lay down a few of those things which are in some Measure an Evidence to me That my afore-said Sense touching G. F. is true referring the Reader for further Satisfaction to the First and Fifth Parts of The Christian-Quaker distinguish't from the Apostate and Innovator First I take notice of Seven Questions which were sent unto John Wilkinson by Robert Barrow and others who said They were desired by G. F. so to do The Queries are as followeth together with the Substance of the Answers thereunto Query 1. Whether didst thou say concerning that Paper sent down to the Quarterly-Meeting at Kendal That it came from the Female Answ I Remember no such Words yet was greatly troubled at a * Note This is that Paper mentioned in the Title-Page that G. P's Wife caused to be Read in a Quarterly-Meeting and was given forth in her Name Paper from the Female Read with grievous Accusations against our Faithful Brother John Story which as I said greatly troubled me and many besides me knowing his Clearness from such Things and knowing his Vessel filled with the Power of God in abiding in his House Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal to Margaret Fox What Ground or Foundation have Friends to practise things which are imposed by Man or in the Will of Man which the Scripture gives no Authority or Warrant for or Words to that Effect Answ The Words as stated in this Question I did not speak to M. F. yet the Substance I own for the Truth in it Qu. 3. Whether didst thou Read or consent to be Read in the latter-End of a Quarterly-Meeting at Kendal a Paper of Anthony Pearsons or others that directed or advised That the Way of Truth should be as the Way of a Ship in the Sea or such like Answ Nay But if they mean no Impression of Form left behind I like it well Qu. 4. Whether didst thou advise That Papers of Condemnation should not be Recorded Answ Nay I had no Occasion to Advise But my Advice was and is That Condemnations should not stand on our Deacons Books to Posterity according as the Meeting agreed unto because Failings in the Holy Scripture have proved Weapons for the Man of Sin to fight with against Perfection
in have their minds much Exercised to consider whether this Report of such an one be True or that Report concerning another False though neither of them True and so through their Affection or weakness of Understanding being too Credulous of other Mens Words and too much affected with other mens Lines made ready to their Hands joyn to one party and despise another and all this while believing a false Report are led by another Leader than that whereby Gods people in the beginning were led viz. Christ's Light in the Conscience Such are in a ready way Eternally to Perish and the Blood of such if by reason thereof they Perish will be required at some Hand May the Righteous God in his Mercy turn the Hearts of such Watchmen as have been guilty of this sin saith my Soul that so they may therein sin no more for such things are stumbling Blocks in the way If that Body which is called George For which must return to Earth from whence it came remains but a few Years upon the Earth I have this firm Perswasion that Experience will inform Thee that my plain Lines are not only the Fruit of a plain hearted Friend but also a seasonable Caution more worthy thy Notice than the Words of a flattering Tongue with my Love to thee c. I Remain A Friend to thee and the Vnchangeable Truth William Rogers 'T is now to be observed That suddenly after I had sent the above-said Letter to G. F. which I solemnly affirm I did for the Clearing of my Conscience and could not with Peace of Conscience pass by the same I had some occasion calling me to the City of London where being come the afore-said private Letter was very publickly spoken of amongst Friends for which I was compared to Pennyman and Muggleton Whereupon being startled that such a Report should go forth against me on the writing of a private Letter before I had been written to or treated withal about it I did desire to have an Hours private Discourse with G. F. which he granted though some Persons interrupted us that we staid not so long together At that time and at some other time after G. F. urged me to Take my Letter back and Tear it and he would Pass it by but never spoke a word nor yet ever writ any Answer thereto whereby I might be satisfied in the Matters whereof it treated Aud therefore since I have been compared to Muggleton and Pennyman for writing that private Letter 't is thought meet it may be now Publish't and Recommended to the Consciences of every Reader Here now follows the other of the Two Letters whereof I make mention as before written unto G. F. by me for the further Clearing of my Conscience Bristol the 3 d. of the 10 th Moneth 1677. George Fox I Have once more a Constraint on my Spirit to write unto thee and in Singleness of Heart thus to say On the the 25 th of the last Moneth a Separate Meeting was held in our City unto which my Self and divers other Friends went on these Two Considerations First To bear a Testimony against the Appointment of that Meeting because it was held in our Publick Meeting-House though divers Friends of the Monethly Men and Womens-Meeting did Oppose the same when ‖ ‖ Note The said Proposition was made after several Friends were departed and the Meeting broken Proposed And Secondly To prevent such Designs which was believed might have a Tendency to Deceive the Simple by bringing forth Scandalous Papers against John Story and John Wilkinson towards whom many Friends dare not demean themselves as if they were Apostatized from the Antient Truth Being thither come a Testimony was born Against the Appointment and Holding the said Meeting and some I believe were made Instrumental to preserve others out of the Snare which was laid to Betray the Simple But that which greatly grieved my Heart and which at this time is a Concern upon me to signify to thee was The Reading a Letter which was said to be from thee If that Letter was really given forth by Thee and made use of in the Meeting according to thy Intent and End and so will stand by the Person or Persons introducing the same to be read as to their End and Intent therein then 't is plainly evident That thou art at least the Espouser if not the Head of the Cause of Men that have appeared Partial Vnrighteous in Iudgment and Persecutors in a high Degree And blessed be the Lord for in Zeal to the Cause of Truth I speak it that he hath not only given me a Sight hereof but also Boldness in which I have Peace to testify against that Partial Unjust Persecuting Spirit in whomsoever it appears that under a Pharasaical Pretence of Love and Bowels of Compassion or such like would destroy and murther the Name and Reputation of the Lord's Servants whenas I am fully fatisfyed if they would but Bow to Men they might avoid the Stroke of their Passion Alas Friend little did I in Dayes past think that thou wouldst appear either as a Head or Espouser of the Cause of such nor yet of any who should cast Stumbling-Blocks in the Way of God's People But now 't is evident that thou art the Man under whose Name Papers are spread which seems as a Strenghening to such as well as one that puts Stumbling-Blocks before the Lord's People thy self And therefore if thou hast any Regard to the Flock of God it becomes thee to cease sending abroad such Papers or putting Stumbling-Blocks in the Way of the Simple Perhaps thou may'st think the Language unbecoming me yet I must tell thee That though Darkness hath over-shadowed the Hearts of many so that they seem like Men Void of all Wisdom and all Reason whereby it seems to me as if they were Proselytes of such amongst the Sixty-Six Subscribers at Ellis Hook's Chamber who coming with another Gospel than that which stands in the Wisdom of God have Preach't against All Wisdom and All Reasoning yet the Eyes of many of the Antient Flock of God continue yet open and have beheld the Whimsies and Imaginations that have entred some whereby the Name of God hath been but too frequently Blasphemed and the Word and Power of God abominably Abused by such whom the Papers seems to be a Strength to which hath long since created Jealousies that the dread of that Antient Power which many Brethren testifyed Was with thee in the Beginning is departed The Consideration whereof puts me in remembrance First That though thou and many have judged John Perrot as an Apostatized Person from the Truth for introducing a New Practice in the Church yet those who as far as I know stand in and for the same Faith and Practice they were in from the Beginning are now judged Apostatized because they cannot imbrace for Conscience sake some New Prescription which thou art accounted either the Author or Countenancer of Secondly That
amongst any Prejudiced against me as thou didst my last Letter whereby I became Judged before Treated withal either by Thee or any touching the same However this gives me Satisfaction that I have Counted the Cost and if I must be Reproach't as once I have been already for clearing my Conscience to thee yet as I now have so my Faith is I shall have Peace of Conscience when the Neglect thereof would have become my Burthen And if any for this Cause should give forth such Papers against me as are undeservedly given forth against other Friends in Truth and that also by such who have not heard them speak for themselves 't will redound to their Shame as in the End will undoubtedly be more publickly manifested For several Weeks past it hath been under my serious Consideration whether I might pass these Things over in Silence but with Peace of Conscience I cannot so do And therefore do conclude They are more worthy thy Notice than the Words of Flattering Tongues I am Thy Plain-Hearted Friend William Rogers To the Two afore-said Letters I never received any Answer in Writing nor yet by Word of Mouth as ever I remember more than to this Effect William If thou wilt take thy Letter back again 't is well enough or such like Words But yet on G. F's proposing to have a Meeting with me concerning them we agreed on a Meeting to consist of Twelve Friends on a Side and after the Reading of the last Letter I by Writing under my Hand desired That if George Fox had ought against it he would deliver me his Charge therein in Writing and then I would make Answer thereto But my Proposition therein G. F. refused to Answer and so the Meeting parted I now come to take Notice that there was a Paper given forth from Ellis Hooks his Chamber by Charles Marshall and Sixty-Five Persons more as a Testimony against John Wilkinson and John Story to which Two Answers were written and not only so but a Testimony from John Jonnings and about Seventy Friends more in the County of Wilts and Thomas Gouldeny William Ford and My Self together with Sixteen Friends besides in Bristol against it This I make mention of because that Paper from Ellis Hooks his Chamber signed by Charles Marshal c. hath proved but Fuel added to the Fire of Contention that was Burning before Now forasmuch as I am well sensible that G. F. esteems himself One having the Care of all the Churches upon him and that John Story positively affirms that when he was at Worcester with George Fox He viz. G. F. did then tell him which he took as Threatning Friends would Write against them and that the Power of God would cast them out meaning John Wilkinson and John Story It may be needful for G. F. to give an Account how he came to be so careless of the Churches as not so to sift into that Matter as that the Unrighteous Proceeding thereof might have been Judged especially fince he was then in London The Neglect whereof in him so Circumstantiated as he accounts himself to be occasions this Jealousy That he was an Approver of the Manner and Method of their Proceedings and so may account it a Fulfilling of the Words cited as spoken to John Story at Worcester viz. That Friends would write against them and the Power of God would cast them out The Fire of Contention thus increasing and it being rumour'd that there was a Separate Meeting in the North John Story writes unto the Two Meetings in the North viz. that called Separate and that called Quarterly therein proposing Expedients for a Re-uniting which was Recommended by Thomas Gouldeny and My Self together with Sixty Friends besides and was Accepted by those called Separate as by their Testimony signed by VVilliam Cartmell and Fifty-Seven Persons more appears But Robert Barrow and Fifteen others of the Quarterly-Meeting so termed Condemned John Story 's Proposition before heard as by their Answer appears This also is thus hinted because I doubt not but that it may come to the View of Robert Barrow who if he please may thereupon take Occasion to signify to me That George Fox was not concerned in that Council if in Truth he can so signify This I propose because 't is jealoused That Matters of no less Moment are not very commonly Resolved upon by Robert Barrow and others of Party with G. F. without Advising with him when they have Opportunities so to do which doubtless are frequent enough since their Dwellings are but few Miles distant each from other William Rogers The FIFTH PART OF THE Christian-Quaker Distinguish'd From the Apostate Innovator BEING AN ADDITIONAL Discovery to the First and Fourth Parts of the Christian-Quaker c. THAT George Fox hath been acted by an Erroneous Spirit and become a Reproach and Scandal to the Truth which the Children of Light profess and walk in By William Rogers Malachi 2.8 9. But ye are departed out of the Way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Therefore have I made you Contemptible and base before all the People according as ye have not kept my Ways but have been Partial in the Law LONDON Printed in the Year 1680. The FIFTH PART OF THE Christian Quaker Distinguish'd From the APOSTATE and INNOVATOR c. ON the 11 Month 1677. George Fox came to the City of Bristol and after he had been there some little time I was challenged by one professing the Truth to bring forth what I had against G. F. This with some other passages between Friends at that time occasioned my self and others to be concerned in drawing up a few things wherein we were dissatisfied not only relating to G. F. but others also a Part whereof chiefly relating unto George Fox does now follow The first Dissatisfaction We are not satisfied that G. F. hath of late been guided by the Spirit of Truth in all such Matters relating to truth wherein of late he hath concerned himself neither are we satisfied that those who have of late looked upon him as a man worthy of double honour and owned him in all such Matters have had therein a spiritual Discerning neither are we satisfied that the bare esteeming of him as one that hath not of late in all things kept his Place and Habitation in the Truth can be the fruit of a Dark Spirit The Reasons of the above Dissatisfactions as to G. F. are in part as followeth That divers passages in his book intitled This is an Encouragement to all Womens-Meetings in the World c. are either unsound or impertinently quoted The first Quotation Page 43. of the said Book 't is thus said And was not Micah 's Mother a Virtuous Woman read Judges the 17th and see what she said to her Son The very words of the Scripture are these And there was a Man of Mount Ephraim whose name was Micah and he said unto
distrained and though G. F. hereupon said as in his Answer appears That I had made all fast yet he is therein in a twofold respect guilty of a False Charge because all was not secured Without and none secured Within Having thus far with respect to particular matters cleared my Conscience I have this further in short to say That should I trace G. F's Answer after the same Method as he hath done mine I account that Thirty Sheets of Paper would not contain such an Answer and might tend to endless Controversie and therefore I chuse the rather to give the Reader but a tast of that Spirit from whence his bundle of Confusion and Falshoods do proceed And in the mean time shall add this Query Whether or no since G. F. hath written so many Lyes as aforesaid that are detectable from the sight of his Answer and compared with my Paper which was an Answer to his queries it may not be rational to conclude that he hath taken such a Liberty to himself as at some times and seasons to say any thing Right or Wrong to clear himself and defame others that cannot be subject to his Will I now come to take notice of a Postscript written by G. F. in these words Here follows the Epistle that hath so touched William Rogers which he makes all this Work and VVriting about who would make me inconsistent with my self and so he might have done the Apostle who one while Circumcised and then again forbid it and one while said They should not Judge one another about dayes and meats and drinks and afterward Judged them for it who made it their Principle But in William Roger 's Charges he hath not proved me inconsistent with my self but rather himself is inconsistent with what he was formerly To this I thus Answer These few lines do manifest to me that G. F. doth not divide and distinguish as he ought to do if he be not ignorant of the Scriptures and of what I have written and of what his name is too The Consideration whereof leads me to observe that he hath not quoted any Scripture whereby he pretends to prove his Assertion and so no need to write very large for Disproof of that which he pretends not to prove yet for the sakes of some on this Occasion I shall thus add That the Scripture no where testifies that the Apostle did forbid Circumcision in the same Case where he practised Circumcision and that when the Apostle said any thing to this purpose by way of Exhortation to any amongst the Churches of Christ that they should not judge one another about Dayes and Meats and Drinks it was as I have always taken it with a tender Regard only to such who made Conscience which could not be unless they were principled either to observe or not to observe a Day Meats or Drinks and such the Apostle when they acted from a Principle so to do at no time judged as ever from the Scriptures of Truth I could understand though in the Observations of some things legal not having so far received the Spirit as to be led therefrom and yet G. F. saith And afterward judged them for it who made it their Principle as if the day was wherein they might observe a day when they were not principled so to do but when they became principled to observe a day then it became Sin and Matter worthy of Judgment and Condemnation by the Apostle and not only so but as if acting according to ones Principle in Matters of Conscience were Condemnable when practising things not according to ones Principle in matters of Conscience might be justified This I dare not conclude to have ever been the Apostle's Meaning but I am well satisfied is agreeable to the Practice of G. F. or some taken to be of his Adherents who have publisht their Papers and Judgments against many and the real Cause as to me is evident is because they are found practising according to their Principle and cannot act for fear of Threats and Frowns of Man against it And forasmuch as G. F. hath made use of the aforesaid Instance relating to Circumcision Days Meats and Drinks on such wife as if the Practice or not Practising of such things were grounded meerly on the Apostle's Permission and so by that Example G. F. may do the like I think it needful to add that when Contention arose about the Practice of Circumcision Acts 15. it doth not appear that the Apostles assumed to themselves a Power to permit or not to permit nor yet to judge the Case Without the Assent of Parties differing for it appears the differing Parties agreed to go up to Jerusalem about that Question and at that time the Apostles did agree That Circumcision was not fit to be laid on the Gentiles which were Believers who never were principled to practise the same neither did they endeavour to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it and the Reason hereof undoubtedly was because 't was safest both for Jew and Gentile to act according to Faith that so they might not sin for the Apostle saith Whatsoever is not of Faith is Sin which Assertion answers to the Light of Christ in the Conscience at this day as well as is agreeable to the Apostle's Doctrine And now that the meaning of the Apostle as to the matter relating to Circumcision Dayes Meats and Drinks may be a little further explained I think it needful to cite a Passage out of my Manuscript in answer to Part of Robert Barclay's Book of Government which may be pertinent on this Occasion We find that many of the Believing Jews were not come from under Circumcision and that those Jews who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had Power to permit or not permit such a Practice in the Church did approve of it in any of the Jews or Condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other hand 't was not in their Power to be a Bond on any to forbear who through Faith were not first led therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Chrast shall profit you nothing and Gal 4 9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggar by Elements Ye observe Dayes and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Conscience of Circumcision and the Observing of Dayes before they had so received the Spirit as to be led out of it for it plainly appears
he spoke to a People who were redeemed out of those begganly Elements and were come past those Rudiments which is evident by those his words How turn ye again and soâ—e might well exhort such neither to Circumcise nor yet be in the Observation of Dayes for that God hath not usually led into those things which he hath led out of and this might well consist with the truth even at such a time and season when others through a consciencious scruple might in a Plea for both with respect to themselves respectively according to their differing Faith be Uncondemned I shall now leave it to the Consciences of unprejudised Readers whether what G. F. hath said touching Circumcision and Observation of Dayes Meats and Drinks is sufficient to justifie his advising Mary Penington to secure her Estate from the Spoilers when she durst not remove her moveable goods nor made it as her principle and condemn others that are principled so to do querying of such Whether 't is not from the Spirit of the World that lusteth to Envy With this Testimony I shall conclude this my reply to G. F. that I certainly know him to be a Man guilty of many things which he hath condemned in others and forasmuch as he under the form of Government hath prescribed the giving forth of Papers of Condemnation as a proper means whereby such as in his sense are departed from the Truth may be received into Fellowship with some others again so he must expect that some at least of his known Errors and Failings must lie on Record unless he repent and manifest such his Repentance by an Acknowledgment so publickly spread as his Errors and Failings have been not but that an Acknowledgment unto and Repentance before the Lord in some Cases may be sufficient but because as he hath been an Instrument to lay Stumbling-Blocks in the Way of many so he may even as James Naylor did before him by a candid Acknowledgment unto the Lord's People be an Instrument as much as in him lyes to remove such Stumbling-Blocks and so come into Unity again with the Lord and his People in the Truth from which he hath departed William Rogers I now come to take Notice of a Postscript to G. F's Answer written by John Blaykling who lives at Sedbergh in Yorkshire which by the Way puts me in remembrance thus to premise That though G. F. in his Answer to some part of my Paper which he accounted a False Charge hath thus said And I do believe that are there many in Bristol that have not let in Prejudice and Enmity against me that will witness against this False Chrrge Yet I doubt not but he might on as goodground have said the same with respect to John Blaykling and many in other Places though they may know nothing of the Matters whereof they may pretend to vindicate him because I have lately had over and besides what John Blaykling adds in his Postscript no less than six Letters in Vindication of George Fox and condemnation of me right or wrong some whereof are subscribed with Two Letters whose Names thereby I cannot understand and dated from no Place other some with a Name not known to me nor yet dated from any Place this I may justly term a sort of mean and underly work that is so far from adding Credit to G. F's cause as that 't is to me plain enough that he can get a Iohn Blaykling a T. B. or an S. H. to write or sign any thing when written right or wrong that may in his sense tend to his Vindication and my Condemnation And now to proceed As to John Blaykling's Postscript I find it contains about a Sheet of Paper which thus begins Here followeth the Testimony and Certificate from John Blaykling to the clearing of the Aspersions that William Rogers and others would cast upon George Fox as afore-mentioned Therein he gives a large Testimony for George Fox as a man that renders not Evil for Evil that 's blessed with Honour above many Brethren and that thousands will stand by him in an Heavenly Record unto the Integrity of his Soul to Truth that still lives with him that his Life reigns and is Spotless Innocent and still retains his Integrity whose Eternal Honour and Blessed Renown shall remain yea his Presence and the Droping of his Tender VVords in the Lord's Love was my Souls Nourishment On which I observe that if those thousands are such as John Blaykling John Ware and the twenty seven other persons that signed the aforementioned False Certificate they will never add by that Spirit that led them so to testifie as aforesaid unto his nor their own Credit and though in a Dark Spirit they may term it an Heavenly Record yet I testifie such a Record can never bear date from Heaven because nothing that maketh a Lye can therein enter Moreover as John Blaykling hath given so large a Testimony to George Fox's life as Spotless and as one still keeping his integrity to God and his Truth though he is hereby detected of many Lyes which Method of general Applause at so high a rate used by John Blaykling when undeserved is more like a Parasite to an Earthly Prince than a Serious Well meaning Consciencious Christian to a Servant of Christ that seeks not the Praise of Man so on the other hand hath he vilified me at so large a rate as better became the tongue of a Scold than a Sober Man for therein amongst many other prophane and Scandalous unjust Reproaches in general terms without assigning particular Matters of Fact to prove his general Accusations he hath rendred me one that hath cast lying Slanders upon George Fox though no Lye is proved either by him or George Fox to lie at my Door and that also from a Spirit that through its Envy and Rage against the Government of Christ in the hearts of them that believe ceases not with all its devices with Lying Aspersions to defame the Instruments in God's own Hand calling my Paper a Lying Paper to defame the Brethrens Care in the Church of God whenas there is not a word in all my Paper that can bear any such Construction neither doth he quote any of my words that in Truth do manifest what he so asserts and 't is well known that I have been so far from being in Envy and Rage against the Government of Christ in the hearts of them that believe as that it hath been a great Concern of Conscience to me for several years past both by Word and Writing to contend earnestly for the Exaltation of Christ's Government in the hearts of Believers which is clearly manifested by the import of what I have written in Answer to a part of Robert Barclay's Book of Government my Postscript to my Narrative of Passages at Drawel my Answer to the Brethrens so termed Narrative after the Meeting at Drawel several of my Letters to George Fox the Dissatisfactions subscribed by several as well as
us an Answer by the bearer hereof who comes on purpose to bring this and to receive an Answer from thee We are Thy Friends Thomas Gouldney William Ford. William Rogers As before is hinted no Answer is yet come which is ground of Jealousie that G. F. is Author of the said abusive Letter To conclude My Desire now is That every thing herein Treated of may be weighed in the Ballance of the Sanctuary and then I doubt not but that it will appear unto every Understanding Impartial Reader that George For hath been acted by an Erroneous Spirit and been Guilty of many Things reproachful to the Truth for which he ought to Humble himself if peradventure he may be made Partaker of the Mercies of the Lord and then no question but God's peculiar People will have a Sense thereof But until he appear Humbled through That Repentance that 's never to be Repented of his State and Condition is to be lamented of And though 't is not in the Power of any Mortal Man or any Assembly of Men on Earth whatsoever to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God unto whom through the Obedience of Faith in Christ is given an Earnest of the Great Salvation Yet if any one so outwardly pretending hath acted Erroneously and hath concerned himself Against his Brother at so large a rate as cannot be vindicated unless that Rule which Almighty God as by a Finger from Heaven through his Son Christ Jesus hath laid down viz. By their Fruits ye shall know them be to be esteemed as voyd 't is most just and reasonable to declare That such an one hath cutt him off from being a Member of the Body of Christ by departing from the Rock Christ on which Preservation and Help is laid On this Score I am now concerned in my Conscience thus to declare and conclude That for sometimes past G. F. hath stood in a state of Separation from many of the Lord's People May the God of Heaven give him a true Sight and Sense thereof unto Repentance that so before his Body be turned to Dust from whence it came he may be restored into Fellowship with them again saith my Soul Bristol 1 st Day of the 8 th Moneth 1680. William Rogers THE END AN INDEX Of some of the Chief Matters Treated on A APostacy A Discovery of several things which may be justly termed the Fruits of Apostacy and Innovation and in particular that Iohn Wilkinson and Iohn Story have been Judged and Condemned by Persons that have not heard them speak for themselves as doth appear in an Answer given by Thomas Gouldeny William Forde and William Rogers to a Paper subscribed by Charles Marshall and Sixty-Five more dated at Ellis Hooks his Chamber London the 12 th of the 4 th Month 1677. 2 d. Part p. 72 to 84. Apostolick-Order of the Church of Christ Robert Barclay asserts is Establish't amongst the People called Quakers and by the Scope of his Book of Government his Meaning is with respect to Outward Orders his Sense therein disproved 3 d. Part p. 23 to 33. Authority of the Church in Robert Barclay's Sense 3 d. Part p. 54. The Apostles assumed not Authority to give a Decisive Judgment in a Religious Conscientious Case without being chosen by the Parties differing and then they gave their Judgment according to the Faith both of Jew and Gentile unto whom it did relate 3 d. Part p. 65 66. See Church-Government B BAptisme of Water was the Ministration of Iohn not to continue to the End of the World 2 d. Part p. 45 to 50. The One Baptisme spoken of by Paul was the Baptisme of the Spirit 2 d. Part p. 50. Believers in Robert Barclay's Sense are bound by the positive Sentence and Decision of the Church in Matters of Conscience 3 d. Part p. 54. His Sense and Reasons examined and refuted 3 d. Part p. 54 to 61. Believers in opposite Practices and yet the Christian-Bond of their Fellowship not broken 3 d. Part p. 56. See Isaac Penington's Testimony touching that Authority which Christ excluded out of his Church 3 d. Part p. 89 to 98. This Sentence viz. We must believe as the Church believes Published by one called a Quaker examined and the Truth cleared from such Constructions as may be erroneously imported from thence 3 d. Part p. 73 74. See 1 st Part p. 23 to 27. C CHarity An Objection grounded thereon in favour of our Opposers Answered shewing Fruits of Weakness Presumption Danger of going beyond ones Gift excluding Reason eyeing Man and Things without instead of our inward Teacher The Reason why the Word of Life becomes to some the Savour of Death 1 st Part p. 17 to 22. Charles Marshall a Subscriber with Thirty-Six more of an Unrighteous Paper on the hearing of a Debate between Robert Barclay and William Rogers 3 d. Part p. 128 129. Observations thereon manifesting their Error and Partiality 3 d. Part p. 137 to 140. Christ by his Spirit a Law-giver like unto Moses 3 d. Part p. 9 10. Church-Government Our Sense of our Opposers Meaning touching Church-Government our Denyal of that Meaning and that no just Pretence be under the Notion of Church-Government to claim a Power over Property and Conscience The Doctrine of Robert Barclay importing Power over Property and Conscience refuted and our Sense touching the Method of deciding Controversies laid down An Objection Answered whereby 't is plain that Acceptable Obedience carryes with it Conviction of Conscience and that Christ encouraged not his Disciples to be Rulers over each other 1 st Part p. 44 to 61. See the 3 d. Part p. 35 to 41. Divers Sentences cited out of Robert Barclay's Book of Government importing an Approbation of such a Form of Outward Church-Government by some of the People called Quakers over others so termed wherein they undertake to Teach Traditions Exercise an Authority to Ordain Appoint Command and Rule over others whose Duty in Robert Barclay's Sense 't is to submit and that there lyes an Obligation on such as are gathered to Reverence Honour and Obey such as are set over them 3 d. Part p. 44 45. The said Sentences examined and that which is taken to be his Sense on the Scriptures quoted demonstrated to be a Perversion and that the words Order Rule Command Govern Government Traditions c. will not in the Apostles Sense import an Obligation on any Christian Believer to act any thing relating to Faith or Discipline on a Religious Score whereof by the Grace of God or Light in the Conscience he is not perswaded to be his Duty 3 d. Part p. 46 to 52. Christian-Quaker What he standeth for 1 st Part p. 27 to 30. Command Who are deemed by our Opposers to have Power to Command Ordain and Appoint 1 st Part p. 6 7 8. See Church-Government Confidence The Qualifications of such as abound in Confidence without either Knowledge or Zeal 1 st Part p. 76.
Conformity to other Mens Lines without Faith is contrary to the Apostles Doctrine 3 d. Part p. 53. See Church-Government Conscience Matters purely Conscientious are Cognizable according to the Form of Church Government held forth by Robert Barclay by the Church and their Sentence obligatory on Believers 3 d. Part p. 53 54. His Reasons produced are refuted 3 d. Part p. 54 to 69. Contents or Matters discours'd of in an Answer to Robert Barclay's Book of Government 3 d. Part p. 19 to 23. Convinced I must stay until Convinced proved to be sound Language though reflected on by Robert Barclay 3 d. Part p. 42 43. Corah 3 d. Part p. 9 11 47. Cross of Christ consists in denying Self and not in acting across to all Societies c. 2 d. Part p. 35 36. Customs of the World In what Sense denyed 2 d. Part p. 34. D. DIfferences touching outward Property how in our Sense they ought to be decided between Brother and Brother 3 d. Part p. 41. Dis-union amongst Friends How it appears that 't is so 1 st Part p. 4 5. Doctrines delivered in the Beginning 3 d. Part p. 49 50. Doctrines reputed by Robert Barclay the Bond by which we became Center'd in one Body 3 d. Part p. 54. His Assertion and Reasons for it Refuted 3 d. Part p. 54 to 59. E EDward Burroughs A suitable Testimony of his at the latter End of the Preface shewing That we ought to know the Spirit of God to be the Ground of all our Actions in our selves A Parable given forth by Edward Burroughs touching the Scattered in Israel Anno 1661. shewing That there were unlearned Dogs not acquainted with the Shepherd's manner of Gathering the Sheep but having something of the Wolfe's Nature would not be governed by their Master and that there were others well acquainted with the Masters manner of Gathering the Sheep and the Fruit of both Which may be termed a proper Distinction through a Parable of the Fierce and Ignorant in the best Sense Zealots of our Times as well as of the Gentle and Prudent 1 st Part p. 78 to 83. Observations thereon p. 83 84 85. F FAith Different Faiths and Perswasions in some Things no Indication of Dis-union in the Spirit 3 d. Part p. 74 75. See Believers Faith taken in a two-fold Sense the one is unto Salvation the other not without a further Growth 2 d. Part p. 63 to 67. G GEorge Fox Here now follows divers Things relating to George Fox contained in the First Part. George Fox reputed a Setter-forth of Forms of Church-Government to be like unto Moses an Establisher of Men and Womens-Meetings in a Separation each from other The said Meetings are called the Church p. 9. A different Sense either touching George Fox the General-Meeting or Womens-Meetings is taken to be the Original Manifestation of Variance amongst Friends p. 61 to 67. An Enquiry made What is the Bait spread before George Fox to concern himself against such as cannot own that his Directions should be urged with Severity which is no less than an Enforcing p. 92. An Answer to that Enquiry wherein some Part of the Occasion and Mischiefs amongst Friends is discovered 1st Part p. 92 to 96. Here now follows divers things relating to George Fox contained in the Fourth Part. The Introduction to the Fourth Part shews the Occasion of writing that Part chiefly relating to George Fox p. 3 to 7. Seven Questions proposed to Iohn Wilkinson and Sixteen to Iohn Story by Order as was affirmed of G. F. together with the Substance of their Answers thereto p. 7. to p. 14. Observations on the said Queries and Answers shew that the Informer to George Fox against John Wilkinson and John Story would have had his End by their Answer Yea which doubtless was to render them guilty of Evil Principles and Practices and yet such an Answer to several of the Questions might be Justifyed And in particular the Answer to the Second to John Wilkinson and the Nineth to John Story unless we ought to practise on a Religious Score Things imposed in the Will of Man and that 't is reprovable to exhort to keep good Order c. p. 14 15 16. An Objection cited in Favour of George Fox and such Brethren to whom Obedience by some is reputed to be due c. together with Answer thereto manifesting that Obedience to the Spirit is due but not to other Mens Lines whil'st not by the Spirit convinced thereof No Ground to believe that Christ intended One of his Disciples as an Head over the Rest after his Departure p. 16 to p. 25. A Slighting George Fox's Orders with respect to Church-Government accounted by some a Slighting of the Cause of God p. 26. See p. 7 to p. 16 and p. 25 to p. 36. and then consider whether 't is not Rational to suppose that the drawing up of Forty-Four Articles against John Wilkinson and John Story and Proceedings relating to them were not by George Fox's Approbation and Permission And that whatever was pretended to be John Wilkinson's and John Story 's Failing's yet that nothing would give Satisfaction but Submission to George Fox Marks to know some Ministring Persons who have been of party with George Fox p. 33 34. A Letter written by George Fox to John Wilkinson signifying that Iohn Wilkinson will be as bad as Muggleton c. if he gives not over his Work and Separation p. 41 42. J. Wilkinson's Answer thereto desiring George Fox to clear himself That he approves of no Force about Religion but the Force and Effect of the Word delivered p. 42 43 44. A Letter returned in Answer by George Fox to John Wilkinson signifying that Iohn Wilkinson is separated from that Power that first Convinced him and that if not he would have been at Unity with him as at first p. 45 46. And that if Iohn Wilkinson had loved the Gospel of Peace he would have come to him p. 51. But yet he tells him That if he loves his Sin he may keep it p. 52 and that He thought to have written to him saying His Letter was not worth Answering and yet hath written Answer p. 59. Observations on George Fox's said Letter to John Wilkinson beginning p. 61. George Fox accuseth John Wilkinson as a Tythe-payer either by himself directly or conniving at others paying for him but proves it not A Testimony under John Wilkinson's Hand Against Tythes is cited 4th Part p. 9. George Fox accuseth John Wilkinson to be an Angry Disquieted Froward Peevish Fretful Malicious High Lofty Spirit and of his making a Jumble but brings forth nothing convincingly to manifest the same p. 63 64 65 66. On this Occasion a Character of George Fox and Iohn Wilkinson is noted from whence there is a Reason to suppose that George Fox would have All Causes of Differences amongst Friends even from North to South come before him to be Judged when it pleaseth him or else the Refusers may incur his Censure of