eminent amongst the said People and therein laid down many Particulars relating to Doctrine Discipline and Practice Printed Written Publish'd and Acted which we were perswaded were Erroneous and ought to have been Testified against And therefore did propose unto them to joyn with us to give Testimony against such Things if in their Consciences they were satisfied so to do as one proper Expedient for the Removing Stumbling-Blocks out of the Way as by the said Letter Dated Bristol the 22th of the 2d Moneth 1679. may more largely appear unto any of the said People who may desire of me to peruse the same In the aforesaid Letter we did advise That the Manuscript made mention of was prepared and that the Contents thereof were as is already cited But forasmuch as no Answer came from the Parties written unto before the General-Meeting and that the Matter treated on was not with an Intent that it should be kept private in the Breasts of those to whom 't was written but be communicated to the Body of the People called Quakers therefore we sent the aforesaid Letter unto the General-Meeting next following for the same End as we did unto those Three Persons to whom we first writ giving a Cover thereto in these following Words Only 't is to be noted that a Blank thus is left instead of the Name of a Person for the Reasons hereafter mentioned Bristol the 4 th of the 4 th Moneth 1679. Friends THe Inclosed being Two Sheets and a Part of a Sheet is a Copy of what was sent unto the 11th of the last Month to be Communicated unto the rest unto whom 't was directed and is now sent unto you with request That it may be read amongst you for this end that when it is so read you may if free in Spirit declare your Approbation that it may be read in all Mens and Womens-Meetings of Friends Whatever your Thoughts may be touching the Inclosed yet know this that it was neither given forth nor yet is now recommended to you but upon very Serious Consideration and Concern of Conscience And therefore t is now requested that you will Seriously and Conscientiously weigh the Matter that so neither your Tongues nor Pens may be so Exercised on this Occasion as that you may for the future see Cause to Repent the same One of us viz. William Rogers intended to have come up to the General-Meeting not only to recommend the Inclosed to be read amongst you but also to have offered unto you that the Manuscript whereof it makes mention might be read in the General-Meeting if you would assent thereto But some Emergent Occasion which he hath Communicated to his Correspondent James Claypoole under whose Cover this goes hath obstructed that And therefore 't is now proposed unto you That before it be made publick amongst all Friends you may appoint a Meeting as General as you please to have it first Read and if you think so to do this now informs you that 't will be assented unto provided you appoint the Place of Reading the same to be either in the County of Wilts or City of Bristol before the last Day of this instant Moneth But if that Time and Place please you not and yet are willing to have the Hearing thereof 't is now desired that you will be pleased to signify so much and make your Desires known to our selves Directed to William Rogers in Bristol And we doubt not but you shall have such an Answer as may answer the Truth in all The End wherefore this is now proposed is because You and other Friends as well as They unto whom we first writ if you shall not be at Unity with us may have Opportunity to clear your selves unto and concerning us before the said Manuscript become publick amongst all Friends And if the Word of Truth shall be in your Mouths we doubt not but 't will have Place with all concerned in preparing the said Manuscript But if in the Word of Truth you and others shall have nought to say against the Matter contained therein then let all such for the future be wary of Rash and Unjust Censures lest they should be found Fighters against the Lord. 'T is desired that an Answer may be given hereto and left with James Claypoole by the 16th Instant at farthest to be sent unto us Directed to William Rogers Merchant in Bristol We are Your Friends William Rogers William Forde This Letter wherein the Former was inclosed was delivered Sealed in the General Meeting by James Claypoole who according to my Request there declared That it came to him under Cover from me with Direction to be delivered Sealed in the aforesaid Meeting James Claypoole having thus Faithfully discharged the Trust reposed in him 't was then committed to Six Persons to Unseal and Peruse and Report the Contents to the Meeting who thereupon made this ensuing Report only 't is to be observed that instead of the Names of Three Persons where of George Fox was one in one Place and of One Person in another a Blank is left The Letter delivered Sealed to the General-Meeting and so delivered to us to Peruse contains a Copy of one lately directed to and Signed by him William Rogers c. bearing Date the 22th of the 2d Moneth and sent the 11th of the 3d. Moneth to And our Iudgment is That it should be left to them to Answer as they find Freedom in Truth and that the General-Meeting ought not to be concerned with it seeing they have not refused to Answer nor had convenient Time or Opportunity thereto neither jointly nor severally The aforesaid Report Occasions me to make these ensuing Observations First That the rest of the General Meeters who are kept ignorant of any Letter directed to them were therein deceived Secondly That Wrong was done to the Persons concerned in writing to the General Meeting because their Minds were not Communicated unto those unto whom they writ Thirdly That the Generality of Friends in the Nation might deem it Injurious to them because the said Letter was of a General Tendency with respect to Friends and Affairs relating to them This Proceeding encreased the Jealousies of many Friends that a Spirit of Partiality seeking to exercise a Gentilian sort of Lordship was entring some under the Profession of Truth and that the Door was so shut against some others besides my self as that those things which become our Burthens must not be represented to those whom we were concerned to advise thereof or to treat withal in a Christian-Spirit that so some Expedient agreeable to the Truth might be found to remove our Burthens and so if possible prevent the Publication in Print of the Manuscript prepared in which the Names of several Hundreds on each part concerned in the Division were mentioned But yet the Noise of Printing had this Service seveveral Friends from divers Parts of the Nation came to the City of Bristol being the Place as before is noted that one
Eminently concerned in the Division threatned should be the Anvil to beat upon and interceded that we would forbear making mention of the Names of Persons reflected on To this the Answer was That it seemed unlikely to bring forth a Credible History touching Religious Differences without naming the Authors of Books Papers and Names of Persons reflected on evidencing the Reality of such Principles Doctrines and Practices which occasioned Disunion and Separation amongst some of the aforesaid People However Truth obliged us to have a Tender Regard unto those who came unto us in Brotherly Love and for the Sakes of such our Desires have been that the Lord might permit us to Bear Forbear and Suffer having a secret Hope that the Lord might make such Instruments in his Hand by a Tender and Brotherly Mediation to cause the High and Lofty to bow to Truth and Righteousness that so the Government of Christ might be exalted in every Heart where his Law is written and that none who make mention of his Name might conclude themselves entred into an Heavenly Possession or Inheritance because of a Strict Observance of some Outward written Order prescribed by Man After we had long born it then more particularly became my Concern to prepare another Manuscript and that chiefly out of the Second Part of what was first prepared in relation to divers Persons concerned in the Divisions to discover that one Man George For guilty of many Things reproachful to the Truth and that because it was and yet is clearly manifested unto me and as I have understood many others that that ONE PERSON hath been the very Chief Instrument or at least an Abettor of such as have whereby a Biting Devouring Spirit is entred in amongst the Flock and yet great Part of the Contention of one Party with another seems to be but about the Shell and not the Kernel My Meaning thereby is about Outward Forms and Methods relating to Marriages Relief of the Poor c. as if Hells Gates must be opened to receive all such as walk not in that Outward Path which in Relation thereto hath been prescribed by that ONE MAN Moreover 'T is observable that before I undertook to prepare the Manuscript relating to that ONE MAN I writ unto him Seven Letters Dated as followeth viz. the 27th of the 1st Moneth 1677. the 3d. of the 10th Moneth 1677. the 4th of the 11th Moneth 1678. the 11th of the 11th Moneth 1678. one other on the same Day signed by Thomas Gouldeny William Forde and My Self one other the 22th of the 2d Moneth 1679. signed by My Self and Three other Friends directed to Him and two Others and one other from My Self only Dated the 6th of the 12th Moneth 1679. manifesting the Ground of my Dissatisfaction with relation to many Things of a Publick Concern amongst Friends as well as Personal Injury which became him to clear or else give Satisfaction And yet to this Day being the 16th Day of the 6th Moneth 1680. I cannot in Truth say That any Answer is come from him to me notwithstanding Messengers were sent unto him on purpose with several of them and Advice given me of the Delivery And though a Paper came once to my Hand in which Mention is made of Two of the said Letters yet I cannot take it to be his Answer but rather as by the Language thereof appears the Answer of another on his behalf and chiefly stuff'd with Queries so that my Concern to expect Satisfaction or Detect him is encreas'd At length when I perceived 't was not probable to obtain what I expected from him by making manifest my Burthen and Exercise either to Him or One or Two whom I supposed he might esteem to be of the Church nor yet from the General Meeting though as I suppose they are esteemed by some though not by all the Representatives of the Church in general I then for the Sakes of many Brethren Travelled in several Parts of the Nation manifesting that according to the Understanding given me of God I had proceeded toward that ONE PERSON G. F. in a Gospel-Method and that if I then should have proceeded to Print against him nothing could be justly laid to my Charge for want of Orderly Proceeding to obtain Satisfaction which hitherto was not given me But yet my Condescension to my Brethren was such as that though the Manuscript relating to him was prepared I very publickly proposed in Writing under my Hand and spread the same abroad directed to Friends in several Counties signifying that if any one of them were free to write unto that ONE PERSON or at least to give this Testimony under their or any of their Hands that since I Charge him to be Guilty of Things reproachful to the Truth 'T is but Just and Reasonable that he should submit to a Hearing thereof before Friends in Truth to the end that if Guilty he may Condemn the same if not he may be Justifyed and I Condemned for Accusing wrongfully I should then forbear Printing against him until such time I should send such a Letter or Testimony unto the Place of his Habitation And if he should be pleased to give Answer thereto on Request to him to be made by the Messenger that should go therewith then my Purpose was as I then declared to Communicate such Answer to Friends that so we might consider further what might be agreeable to Truth to be done on this Occasion One Part of my End in thus doing was To discover whether there be such an Erroneous Principle in any so to stand by a Man charged to be guilty of Things reproachful to the Truth as that he must be exempted though Guilty from the Stroke of that Justice which in the like Cases of Guilt he hath prescribed for others For though the Apostle testifyed That Charity suffereth long beareth and endureth all things yet his Meaning was not that any Member of the Church of Christ of what Degree soever should not be treated withal when over-taken in a Fault else the same Apostle would not have given these Testimonies Gal. 6.5 Every Man shall bear his own Burthen Col. 3.25 He that doth Wrong shall receive for the Wrong which he hath done and there is no Respect of Persons Besides 't is observable from the Scriptures of Truth Rev. 2.2 that 'T was Praise-worthy not to bear Lyars though they might say they were Apostles I now come to inform the Reader that the ensuing Treatise is for the most part Collected out of the Manuscript first made mention of But yet with the Omission of some Marginal Memorials directing the Reader to the several Sections of the Second Part of the said Manuscript that so from Matter of Fact therein contained the Truth of Reflections made and the Reasonableness of Objections raised and that from the Books Writings or Practices of some particular Person or Persons reputed of the People called Quakers might be proved And therefore since it is not thought fit
lest you be found fighters against that which the Lord by a Constrant of his Power leads into And Builders again of the things that you have destroyed For as the Principle of Truth never led us to respect Persons in Judgement so hath it not led us to refuse to call upon the Highest as well as the Lowest to stoop to a just hearing when Matters of Errour and Evil Fact shall be laid at the Door of such an one That I may as much as in me lies be eased in my Spirit with Relation to you I cannot but in Bowels of true Love warn you that these my few Lines may be read in the Fear and Dread of the Living God that so if it may be with you to Answer or Act any thing in Relation hereunto you may not Add to my Burthens by grieving that which the Lord never grieved Having thus far cleared my Conscience to you as it was with me on my Bed this very Morning I have Peace herein and remain Your Friend William Rogers A Postscript That which hath dropt from one or some of your Lips since my coming to London hath occasioned me to add this Postscript MY End in communicating unto you what is with me on this Occasion is not that either you or any should take upon you to Judge the Cause without assent or hearing both of George Fox and my self and if any hath or shall endeavour to insinuate the contrary from any thing which I have either Spoken or Written the God of Heaven will blast that Spirit from whence it hath or may come as that which seeks Occasion against me undeservedly The like Practice is that Crying Sin which my Conscience hath been concerned to cry against knowing that it hath entered many under the Profession of Truth and for which their Names lye on Record to their Shame but yet I am not without this secret hope that the Day will come wherein many of them may repent of the same I cannot also but inform you that it is the Fruit of Gross Darkness to compare such as are at Unity with John Wilkinson and John Story on a Religious Score and that on the Foot of such Unity to John Parrot and his Followers in the Practice of keeping on their hats in Prayer because John Perrot's Practice therein might properly be termed such Innovation in the Church as tended to Schism contrary to the approved Practice of the Church of God and so was worthily Judged and Condemned but as to John Wilkinson and John Story I remember not that ever any accused them for introducing any Practice into the Church of God contrary to the Scriptures of Truth Light of Christ Jesus or the approved Practice of Friends when at Vnity in the Truth and not only so but I am well satisfyed in my Conscience and that on sufficient ground too large here to insert that the very secret reason wherefore John Story and John Wilkinson have been Judged by many though unheard by such to speak for themselves and that Certificates against them have been either sent or approved to be sent abroad by George Fox with direction to send them both to Enemies and Friends is because they cannot stoop and bow to Innovation not practised by Friends when in Unity in the Truth nor yet justifyable from the Scriptures of Truth or the Light of Christ in their Consciences And if any to whom these Lines may come have or may think me too Zealous I earnestly desire that such may Watch against a Luke-warm Spirit and that which is inclinable to Respect Persons in Judgement and not only so but against that Spirit that hath been ready to proclaim the supposed Infirmities of some on the House-top whilest Endeavours are made to cover the Sins of the High and Lofty one George Fox though the so doing hath tended to the stumbling of many amongst the Flock of God whoever may so do and for the Accomplishment thereof shall pervert the Counsel and Intent of the Apostle when he exhorted to bear all things as if that Scripture might be produced to cover the Notorious Sins of One that may pretend himself Infallible I then say It is the ready way to introduce a Justification of Rantism it self I now am further to acquaint you that if either of you or any Friend unto whom this may come being written for publick View amongst Friends shall within twenty dayes time after the date hereof write unto George Fox and therein signify to this Purpose That since I call for Justice and Satisfaction for Wrongs done and Things acted by him reproachful to the Truth he then ought to submit to a Hearing thereof before Friends in Truth that so if guilty he may Condemn it and if not he may be Justifed I then shall freely forbear printing against him until such time he either sendeth Answer to such a Letter or else sendeth no Answer when it may be desired of him but yet with this proviso that such so to be concerned send the said Letter to me to be sent unto him and if he shall Answer and propose such a Method for a Hearing as may be approved in my Conscience I may then submit thereto William Rogers To this Letter I never received any Answer Here follows William Rogers his Remonstrance to which his aforesaid Letter gave cover to the Friends of London in relation to G. F. to the intent that some Expedient might be found to prevent Printing against him Friends IT is not unknown unto many of you that I have been concerned touching the Differences arisen amongst Friends and whatever Censures some may pass upon me yet I have this Evidence in my Conscience That my Concern hath been for the Cause of God his Truth and People and so through his Mercy am inwardly mad Partaker of his Peace though many under the Profession of Truth have endeavoured to give me Outward Trouble and were it so that with Peace of Conscience I could have forborn to come up unto this City of London on the Occasion I now am here I should much rather have stayed at home about my outward Business than have taken this Journey which I have done and that through a Constraint upon my Spirit to lay before Friends in several Parts of the Nation a part of those things which have been and are my burthen to the end that as much as in me lyes I may endeavour that an Expedient may be found whereby they may be removed and laid at the Proper Door and that so the guilty after serious Examination by an equal Consent of Parties may be by those who retain their Integrity to the Lord and his Truth visited exhorted and warned to repent and turn from that Spirit which hath beguiled so may the Judgments of the Lord be witnessed to the renewing of the Spirit of the Mind unto God again Amongst Friends in general the Friends at London were before me to visit on this Occasion but to be very
Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barclays Book as against his way of Expressing some Passages therein and that upon Robert Barclays Defence and Explanation the said William Rogers did Declare that he was Satisfied with Robert Barclay as to his Principles but that he thought some Passages in his Book might have been better worded Confessing that he did not Brotherly in Publishing his Book before he had communicated his Exception to the said Robert Barclay and the Brethren of the Second Days Morning-Meeting in London it is therefore the Inward sense Advice and Judgment of the Meeting that the said William Rogers forthwith do Deliver up into the hands of James Claypoole the Copy of his said Book which he hath here with him and as speedily as may he Recal all such other Copies of his said Book as he knows to be Dispersed in the Nation or elsewhere and that he also ought speedily to Write a Letter to Friends in all those Places where he doth or shall know the said Book to be Dispersed and therein to clear both the said Robert Barclay and the Friends of the Second Days Meeting in London from all such Aspersions as by means of his said Book may be cast upon him or them And though it doth not appear to this Meeting by any thing that the said William Rogers hath Objected or Offered that there is any Errour or Unsoundness of Doctrine in the said Robert Barclay's Book yet forasmuch as there are some Terms or Expressions therein which some conceive might be made yet more plain easie and familiar it is the Desire of this Meeting that the said Robert Barclay as he feels in himself the Openings of Life thereunto will in Christian condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sake of all such as may be supposed to have misapprehended any Expression therein Charles Marshal and thirty six more William Rogers his Observations on a Letter given forth and pretended to be his together with his Answer to a Paper given forth by Charles Marshal and thirty six Persons more on the hearing of a Debate between W. R. and R. B. KNowing that of late there hath been spread abroad amongst Friends a Paper subscribed by Charles Marshall and 36 Persons more together with another to which my Name is only inserted both relating to Robert Barclay and my self and that on Occasion of a Free Meeting had in the City of London wherein some Particulars contained in Robert Barclay's Book of Government to part whereof I writ an Answer were discoursed between Robert Barclay and other Persons on the one part and my self on the other part and that many false and wrong Constructions are made thereof whereby I perceive the Simple may be ensnared I am now on the behalf of Truth concerned thus to Inform the Reader That Robert Barclay and my self did agree That twelve Persons nominated between us should have a hearing of the Matter with this Exception made by Robert Barclay That he would not so limit as not to have Liberty to add two or three others giving this reason that he expected some Friends to the City c. I told him to this purpose 't was probable I would not deny the addition of two or three Friends if he should request it of me accordingly he did request it of me and I granted it but notwithstanding many others came at the appointed time who were not chosen by us nor yet was there any Assent of mine or Desire of R. B's as I know of that they should be present whereupon I refused to meet with them that Day After Friends perceived that I would not meet with them not chosen * Note For the Reasons in the Preface annexed to the First-part his Name is omitted an Eminent Preacher who stood by R. B's Book told me in words to this effect that they would not assent to a Meeting limited to Robert Barclay's nor my Choice but as a Church would keep their Authority and not only so but would vindicate every word in Robert Barclay's Book Considering the Station the said Person is in and how much he is esteemed by George Fox and that he seems to be the right hand man for that Government contended for by Robert Barclay I easily perceived my Cause was already Judged and that 't was in vain to expect a Meeting whereof I might have the choise of one half but yet notwithstanding lest they should reflect upon me as a Person afraid to stand to that Cause I was ingaged in and having Faith in God I should be preserved I the next Day freely and of my own accord gave notice to Robert Barclay George Fox and others of my readiness to meet with any Friends and so a free Meeting was had between R. B. and my self in the presence of George Fox Charles Marshal and Divers others When the debate between us was over Robert Barclay proposes to this purpose to have some Satisfaction for the wrong I did him I told him to this effect I wronged him not and that neither my self or any other was capable in this Case to do him so much right as he was capable to do himself by writing a Postscript to his Book this being a reasonable Proposal of mine the Meeting did approve of his writing a Postscript and withall counselled me to call in my Manuscript in Answer which I neither did have or can assent unto but told George Fox and many more publick Friends that if I should in that respect take their Counsel before I saw it my Duty I should manifest my self a notorious Hypocrite The Reader may also take notice that in much haste I drew up a few Lines with intent to have sent it of my own free will to some Friends by way of Epistle and to have given it under my own Hand these two following Considerations were the motives thereto First Charity oblieged me to have a Regard to Robert Barclay's Testimony as a Publick Person since he hath publickly declared himself otherwise principled than I say his Book doth plainly teach Secondly Since there hath been some Debate between us I thought it necessary to insert some of those things whereof we debated that so those who had heard the Fame of his Book and my Answer might take Occasion from thence to examine whether Robert Barclay's Sense and Explications by word of mouth were agreeable to his Book or no and also to insert so much therein as to manifest that Robert Barclayes Cause was not right which to every discerning Eye cannot but appear from the said Paper though such who espouse Robert Barclay's Cause may by their smooth Glosses deceive the Simple thereby And when I had written what was in my mind the aforesaid eminent Preacher being alone with me urges Divers Alterations and Additions and after I was on Horse-back departing the City
of the Heavenly Body leadeth into but about Prescriptions from thee through the Blind Zeal of the Weak to promote thy Orders It may be feared many do eye more the Orders from thee than they eye the Lord in them Accusing and Iudging all out of Truth that practise not with all freed from them using all Force they can devise according to the Power they have to compel all unto them Censuring all Friends out of Unity that come not to Practise with them which is the greatest Penalty and Persecution they can inflict for want of Ourward Power And many Friends think it Godliness to Accuse and Condemn their Brethren about Outward Things before the Accused with Truth be led into them George for the Love of God and for his Peoples sake open thy Mind plainly what thou intended by them and make it known unto Friends if thou intended Counsel unto the Church only and no Compelling into the particular Things to Practise but commending to God 's Witness in all Consciences to be led into the Exercise and Practice thereof as every one is inwardly perswaded of God in each particular and not before If thou so do it would much clear Thee and thy Orders from being the Cause of Division for Iniquity worketh in a Mystery in many that think it Godliness to Accuse and Condemn their Brethren about Outward Things as I said before which was the Cause of great Strife in former Ages But if thou open not thy Mind to Friends and deal plainly and testify Thou never intended that any who is Faithful inwardly to God should either be Accused or Condemned about thy Orders and so let thy prudent Care appear about these Things the Breach amongst Friends and Brethren is in great Danger to grow wider and then I fear the Cause of Divisions will lye at thy Door which God Almighty in his Mercy prevent and raise Thee up to put a Stop unto for the Enemy of Truth hath taken occasion from thy Orders to work and beget a False Birth in many even Night-Visions and False Prophesies as the Number of Accusations and angry Proceedings about them of late declare which was not before in our Age Neither did Heads nor Horus of the Dragon appear to cast down the Holy People by lying against them saying That they oppose the Holy Orders And by approving of such Proceedings is Satan let lose in our Time to deceive and all that see his Transformings he casts Flouds out of his Mouth against them to carry them away and casts such to the Earth wanting nothing to effect his Designe but the Outward Power to carry them on to Kill For his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of Fleshly Liberty and Loose Walking and of being Separatists and Hereticks George I desire thee once again to warn all Friends that they neither Accuse nor Condemn one another any more about the afore-said Things for if that do continue amongst Friends it will cause a great Falling away and God will visit with great Iudgments that the Profession of Great Power and Church-Authority will not save from while the Accuser of the Brethren in such that is deeply in it is not cast down It is not the Transforming of Satan into a Shape of Austerity and forming Power to fright the Simple into this or that Outward Observation we have waited for nor laboured after nor a Feigned Profession of overcoming Love in words that can deceive us Blessed be God for his Gifts of Light for ever more when such are bitterly smiting their Fellow-Servants and filling Mens Minds with False Accusations that even our Holy Profession is defiled What I desire of thee is not for fear of more Acousations nor False Prophecies they do not move me from the Hope of the Gospel But I desire it for Thy Good and the Churches Prosperity and Peace For an Image of the Government of Christ consisting in Outward Prescriptions attended with Force over the Inward Man we never expected in this Gospel-Day to bite and devour one another about but the Inward and Peaceable Government of Christ to govern the Members of his own Body the true Church into all Practices according to Godliness And we are bound to follow him our Redeemer who knits together in the Autient Unity and breaks not the Holy Fellowship amongst Brethren I have cleared my Conscience which was concerned in the Remembrance of thee desiring thou mayst quit thy self with Truth in all Things in thy latter Dayes that thy End may be Crowned with True Honour Thy Friend in Truth John Wilkinson POST-SCRIPT WHat Spirit or Motion thy Prescriptions were from is not my Concern but I need not ask Whether the Holy-Ghost or the Spirit of Guile Force and Compelling have attended them if Trees in our Age may be truly known by their Fruits The 9th Month 76. To this Letter John Wilkinson saith he never received Answer which considering the Contents thereof and comparing it with what G. F. hath writ in Answer to his former Letter is just occasion of Jealousie that G. F. intended Compulsion so far as he was capable as well as Counsel and that the Weight and Burthen of all the Ill Consequences attending the late Divisions amongst Friends will lye at G. F's Door since he hath been so carnestly prest to give his Sense touching these things which have occasioned the Division and yet hath either Impertinently done it as his Answer to John Wilkinson's first Letter before-mentioned doth manifest or else hath not given Answer to the Parties concerned Which is evident not only from his not causing an Answer to be delivered unto John Wilkinson's last recited Letter but also from the like Neglect unto William Rogers who writ him Two large Letters for the Clearing of his Conscience c. The Two Letters written by me unto G. F. do now follow Bristol the 27th of the 1st Month 1677. George Fox IN a bowed down Spirit to God that my Pen may not commit a Tittle of Error to this Paper either by Want of Plainness on the one Hand or Taking too much upon me on the other do I now write unto thee in expectation that thou wilt have a right Savour of my Integrity to the Truth and so much Charity if thou apprehend I herein Err as to inform me wherein For my Hope is that I shall for ever have a ready Ear to hear and a ready Mind to weigh any Instruction though but from the Meanest of the Flock much more from an Elder Brother Thine of the 14 th of the 11 th Month I received but have nothing upon me to write as Answer thereto not being willing to strive Yet through a Sense of the present and increasing Distractions amongst Friends I have somewhat on my Spirit to clear my Conscience as in the Sight of God having a certain Sight Sense and Knowledge that many honest-hearted Friends as well as my self remain for the Truths
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
Not loving the Gospel of Peace p. 63 64. George Fox clears not himself That he approves of no Force in Religion but the Force and Effect of the Word delivered and as to that Matter gives a scoffing shuffling impertinent Answer wherein there undoubtedly is no less than Three or Four Untruths in Two or Three Lines p. 66 67. George Fox is detected of Malice Envy Perversion and Ignorance or Darkness p. 68 to 76. Another Letter written by John Wilkinson to George Fox manifesting his Sense of the Cause of Divisions viz. about his Orders and the Blind Zeal of the Weak to promote them and intreats George Fox to open his Mind whether by his Papers he intended Counsel only to the Churches and no Compulsion And concludes with this Testimony That an Image of the Government of Christ consisting in Outward Prescriptions attended with Force over the Inward Man we never expected in this Gospel-Day to bite and devour one another about p. 77 to 80. No Answer as John Wilkinson saith came to the said Letter which is taken as an occasion of Jealousy That George Fox intended Compulsion so far as he was capable as well as Counsel and that the ill Consequences attending some Divisions amongst Friends will lye at George Fox's Door p. 80 81. Two Letters written by William Rogers to George Fox spreading before him the State of some things relating to Friends of both Parties which hath been either the Occasion or the Fruit of Division William Rogers his Jealousy and the Ground thereof that George Fox looks upon himself as that Man at least in whom the Son of God hath appeared to give forth his Law thereby meaning on a Religious Score his Gospel Law relating either to Faith or Discipline amongst the People called QUAKERS which if plainly confest to by him and espoused by others would then put such an End to one Part of the Differences as that an Absolute Separation would be espoused by many not concerned in the other Differences because they would not own such a thing John Story Condemned for not Acting according to George Fox's Example A Request to George Fox to clear himself therein if he can A Signification to him of Three Particulars as Ground for him to interpose for the Ending of Differences amongst Friends that Ages to come may not say That the Division was concerning the Headship of One Man and that it might not be so Recorded George Fox was desired to manifest That he never intended that what he gave forth as Instructions should be urged with Severity which is no less than Enforcing on God's Faithful People Some of the Qualifications of such whom his Papers seem a Strength to Several Things spread before him as the Fruit or Cause of Divisions and Scandalous to the Truth whereof he is the Author or Occasion together with a Signification of divers things publish't either by Himself or other of the Primitive Labourers which are a Just Reproofe upon Him or his Party at this Day and in particular that his Papers seem a Strength to such as are Ignorant Envious and Zealous without Knowledge A Warning to him to remove the Jealousies out of the Minds of Friends concerning him or else to appear Open-faced The Fruits of a Dark Spirit laid down of part whereof at least George Fox is Guilty p. 81 to 105. Here follow divers Things relating to George Fox contained in the Fifth Part. A Part of some Friends Dissatisfactions touching some Things relating to George Fox and wherein he hath been esteemed a Reproach to Truth exhibited before him in a Meeting at Bristol the 11 th of the 12 th Moneth 1677. p. 3. to 10. A Copy of the Articles of Agreement for orderly Proceeding relating to the said Meeting p. 10 11. A Copy of a Scandalous and Unjust Reproachful Letter written against Thomas Gouldney William Forde and William Rogers dated from no Place and subscribed S. H. grounded on a False Pretence That they are Covenant-Breakers p. 12 to 15. Some Grounds of Jealousie That George Fox is Author of the said Letter p. 20 21 89 90. Observations on the said Letter shewing That there was no Ground for rendring them Covenant-Breakers and so consequently all the abusive Language contained therein falls to the ground p. 15 16 17. Part of another Letter grounded on the same False Pretence written by George Fox against William Rogers which was made use of by the Person to whom George Fox sent it to defame Will m. Rogers to one not of the People called QUAKERS p. 18 19 20. A Paper of Queries given forth by George Fox touching Securing Worldly Estate in time of Persecution insinuating so far as by Queries may be that it springs from the Spirit of the World that lusteth to Envy p. 24 25. An Answer thereto by William Rogers together with Thirteen Queries proposed to him p. 25 to 35. A Rejoinder to George Fox's Reply to William Rogers his Answer to George Fox's Queries manifesting That George Fox is detectable of many Lyes from the Sight of his own Answer and compared with what he pretends to Answer several whereof are grounded on Two False Assertions the First is to this Effect That William Rogers should term his Paper which he calls an Epistle a Good Exhortation in it self The Substance whereof is cited in at least Eight Places which is one down-right Lye told Eight times over The Second False Assertion is to this Effect That William Rogers had many Queries on George Fox 's Epistle so termed by him and it appears as George Fox saith that they are all Charges against him On this Foot George Fox is guilty of Thirteen Lyes p. 30 to 42. The Reader is desired to consider whether George Fox be not detectable of Five or Six Lyes more from the View of his own Answer only compared with these his own Words therein contained viz. I know them to be all False and Malicious Charges besides that which may be termed Forgery in adding to William Rogers his Words these Two Words viz. Before-mentioned to render him as he takes it to speak that which he intended not p. 42 to 47. George Fox's Discourse on the Occasion of Mary Peningtons Securing her Land or Estate occasions William Rogers to signify That he had no Dispensation from George Fox to secure his Estate and also to discourse on the word Dispensation and at length to query Whether 't is not Deceit in George Fox to insinuate as if Mary Penington's Securing her Estate was the Fruit of her Weakness when it clearly appears that 't was not only done in Pursuance of George Fox's Advice but also George Fox confesseth in his Answer That he heard Mary Penington say She durst not remove her Moveable Goods And Whether 't is not the Fruit of great Partiality and Respect of Persons in George Fox to have so great a Regard to the Securing her Estate for Her and her Children and yet take occasion to query Whether the
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
viz. That 't is Folly and Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes Pag. 36. 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 Gods Grace Page 27. A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or Disobedience Page 28. The Government of Christ and the Laws thereof are Inward some part of the Fruits brought forth under the said Government are Described Page 29. An Objection relating to the securing any part of a Mans Estate on a fore-Sight of a Premunire or Fines for Meeting Answered Page 31. Sect. VI. On the Occasion of an Objection raised touching the Sufficiciency of Gods Grace Unity is treated on from the words of Paul to the Corinthians that they should all speak one thing Page 36. Touching the Word Independency occasioned by a Publick Preacher Page 38. That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Page 42 43. Sect. VII Touching Church Government and the meaning of the Word Church Government in the Sense of our Opposers as we on sufficient Ground take it layd down Page 44. Our denial of that meaning Page 46. Several Scriptures from whence a Proof for Church Government hath been pretended are treated on shewing that from thence no Pretence can be to claime a Power over Conscience or Outward Property Page 46 47. The Doctrine touching Power over Conscience and Outward Things relating to meum and tuum as R. B's Terms are which we therefore call Outward Property examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Page 47. Our Sense what ought to be done for the Decision of Controversy with Relation to Property between Brother and Brother Page 48. An Objection raised to this purpose that what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of Fallible Men and that if thou see it not thy Duty to obey the reason is thy want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is good Page 54. The said Objection Answered Page 54. An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another Page 59. Sect. VIII A Manifestation that the variance hath originally Reason from a Different Sense touching George Fox the General Meeting or Womens Meeting Page 61. Sect. IX An Epistle evidencing the Qualifications of such whom Sathan makes use of to Rend and Divide the Church of Christ Page 68. A Paper given forth by Edward Burroughs Anno 1661. touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter Days Pag. 78. The Conclusion manifesting several Passages very material and worthy Observation as a further Discovery of the Fruits and Cause of Division and in Particular what hath been the Bait whereby George Fox hath been Tempted and Ensnared Pag. 85. The FIRST PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. SECTION I. The INTRODUCTION Wherein the Case is stated manifesting That there was an Union and the Wayes and Meanes by which it came to be broken TO all the faithfull People of God called Quakers throughout this Nation of England or else where we your Brethren do send greeting in the Lord breathing unto the God of our Lives that the same Everlasting Arm and Power whereby we have been gathered unto God and into an heavenly Fellowship and Vnion one with another in the Life of Righteousness may preserve us all to the End of our Days in the Bond of perfect Love each toward other establisht upon that sure Rock of Ages Christ Jesus against which the Gates of Hell never did can or shall prevail And in this Love our Desires are that the Faithful unto whom this Treatise is directed may communicate the same unto others as in the Wisdom and Love of God they may see a Service thereof Dear Friends and Bretheren WE are truly sensible that all those who keep their Place and Habitation in the unchangeable Truth have with us a Sence of the many Snares and Temptations whereby Satan hath endeavoured to betray the Innocent whose Faces have been Zion-ward And that his most subtil Invention hath been to appear as an Angel of Light thereby to turn those whose Hearts have been inclined to follow the Lord out of the way of Truth And now Friends that which in the Grief of our Hearts we have to signifie to you is this We are sensible that the Evil Seeds-man is crept in amongst many of those called Quakers who as we believe have in Days past walkt together in true Fellowship each with other and that in the sensible Feeling of that Immortal Life whereby we with them were knit and united together as Bone of one anothers Bone and Flesh of one anothers Flesh having the Evidence of such our heavenly Union springing from that which neither the Carnal Eye nor the Carnal Ear could be Witnesses of In order hereunto we have this following Observation to make That the day was wherein those very Persons amongst the People called Quakers who now are at great varience and out of Unity each with other were once in Unity and therefore we think necessary to lay down Viz. First Some part of those things touching which the Faithful were at VNITY Secondly By what Wayes and Means that VNITY came to be broken And so leave the Consideration thereof to the Consciences of all who profess the Truth that so in the Light of Christ Jesus they may weigh and consider Whether their Vnity stood in the unchangable Truth and which of these Parties now at variance deviated therefrom The Consideration of this Observation doth lead us in relation to the first perticular thus to testify Viz. That about Twenty Six Years past it pleased the Lord to send forth many faithful Labourers of the Gospel of Christ Jesus who in his Name Dread and Power testified that their CALL was not of MAN but of GOD and that their Message was both to the Professour and to the Prophane To the Prophane crying on this wise Turn from the Evil of your Wayes and Doings and meet the Lord by sudden Repentance of your open Transgressions To the Professours who were not in the Common Pollutions of the World on this wise Your Outward Forms your Outward Ordinances and Outward Church Fellowships they are even but as Rudiments of this World and the Lord hath no Regard thereto And to both of them Turn in your Minds to the Light of Christ Jesus that shines in your Consciences exalting the Measure
thereof as given to every man to profit withal to be that Law that Order that Rule of the Spirit of Life in Christ Jesus unto which every one respectively ought to be subject and yield Obedience not by Constraint but of a willing Mind and that for Conscience sake And as we were so subject we became Members of that Body against which the Gates of Hell never did or can prevail nor yet against any one Member thereof whilest abiding on the Rock Christ which is that Body the unworthy Eaters discerned not And thus for many Years it continued amongst the Friends of Truth or Children of Light for so were we called in the beginning magnifying by their Testimonies Obedience unto the Light of Christ Jesus which as the Scripture Testifies lighteth every man that cometh into the World as the only RVLE and GOVERNOVR in the Church of God unto which whosoever took heed and was obedient was esteemed to live under the Government of Christ knowing and believing that as Christ's coming is to be waited for in the Hearts of the Sons and Daughters of Men so there his Governments to be exalted and that whosoever should endeavour by outward Ways and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions over the Heritage of God under the Notion or Pretence of Christ's Government would be found Invaders of Christs Prerogative and building the things which in the Light of Christ Jesus had been often testifyed against as more agreable to the First Covenant than the Second under which we are and touching which 't is thus said by the Prophet I will put my Law in their inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Jer. 31.33.34 In these things we with many others were at Unity We now recommend the same to every Conscience in the Sight of God whether this our Unity was not and yet is consisting with and agreeable to the unchangable Truth The next thing we are to treat upon is By what ways and means this Vnity came to be broken In order to the Discovery thereof we think it necessary to answer one Question which probably may be asked by some Persons who may not be sensible of such a Variance hinted at Viz. How doth it appear that there is such a great Difference and Dis-union To this we say The publick Testimoneis of many Persons in those publick Meetings for Worship where we have been conversant and that when many others not under the same Profession with us have been present against dark bad leavened rending dividing or seperate Spirits with Application to such who are under the Profession of Truth and as we believe have born the Brunt and Heat of the Day and do yet continue unchanged as to the Principle of Truth and as blameless in Life and Conversation as ever they were in dayes past when their Opposers were at Unity with them so far as we know doth evidently demonstrate that the Breach is not only very wide but so publick as it cannot but concern some of the wrongfully scandalized Party whereof we are a part as Men and as Christians for our Reputations or at least the Reputation of some of us in both respects have been struck at to appear thus publick in the Vindication of Truth and therefore having long born the Reproach and Scandal of Scandalous Tongues hoping that those who have so persecuted us and others our Brethren for whose sakes we also are the more concerned would have come to see their Error and repented do now think our selves oblieged for the Honour of Truth and Information of all the Friends thereof as well as for the sakes of such as have been betrayed and led from the Simplicity of the Gospel of Christ to proceed to manifest for what Cause both we and many other our Brethren in the Vnchangable Truth are accounted such dark leavened rending dividing and seperate Spirits which being truly stated the impartial Reader will easily discover by what ways and means the aforesaid Unity came to be broken and at whose Door that will lie and which of those divided Parties do yet stand in and for the unchangable Truth That the aforesaid Cause wherefore we and others are accounted dark leavened rending dividing or seperate Spirits may be the more clearly manifested 't is needfull to consider that some enquiring Reader may be ready to ask this Question What do you believe is meant by the words dark leavened rending dividing or seperate Spirits To this we answer that many signal and outward Demonstrations both by Words and Writings too large here to insert have been given us to believe that the Publishers of such Reflecting Expressions on many ancient and honorable Brethren who we believe have approved themselves to this day Faithful Labourers in the Gospel of Christ do intend that if any one who hath been convinced of the Truth as preached amongst us in the beginning doth scruple though conscientiously to put in practise the Outward Orders and Prescriptions of some Person or Persons taking upon him or them to give forth the same such an one may justly be accounted of a dark leaven'd rending dividing or seperate Spirit And though of our certain knowledge we can declare that the understandings of many are so enlightned by the Truth as clearly to discern a deceivable Spirit entring in by this Door yet we are sensible that there are many Honest-hearted Friends who being ignorant of many things that are come to our Knowledge may have a Dread upon them lest they Err in taking part either with one or tother Party until they have further enquired and satisfyed themselves and these peradventure may be ready thus to object and tell us Objection That they are informed that some of those whom we term some Persons taking upon them to give forth outward Orders and Priscriptions are such as usually frequent the General Meeting and have been ancient Labourers in the Gospel and have been Instruments to gather us from the Lo henes and the Lo theres to follow that Teacher that cannot be removed into a Corner and that the General Meeting is an Established Meeting and that they have Power to Command Govern and Rule over others and that 't is the Duty of others to Obey for we find as they may say Robert Barclay in his Book of Government which Friends ought not to Judge because 't was approved by the Second Days Meeting in London which is a Meeting of Ministring Friends to inform us Page 27 28. That the Apostles and Primitive Christians practised Order and Government in the Church that some did appoint and ordain certain things condemn and approve certain Practices as well as Doctrines by the Spirit of God that there lay an Obligation in point of Duty
upon some others to obey and submit and that such as are in the true Feeling and Sense will find it their places to obey and be one with the Church in such like cases and that its such that have lost their sense and feeling of the Life of the Body that discent and are disobedient under the false pretence of Liberty To this we answer First that General Meeting doth usually consist only of such Persons as pretend a Freedom in their Spirits to go thither or have Outward Business calling them to the place where it is usually held and though it hath been accounted a Meeting of Ministring Friends yet of late Years we are very certain it hath consisted and so for the future may of some other Persons professing the Truth that will take upon them to assemble amongst them and to be very plain we cannot but appeal to the Consciences of all such Honourable Friends who are both intelligent and impartial whether some who have usually there assembled or may pretend right to be Members thereof have not been false Accusers and Man-pleasers and many of them a sort of Persons who being Lovers of Preheminence and Time-servers take that as an Opportunity to appear unto others that which they are not in themselves On the whole matter 't is evident to us that some Persons uncertain in number as well as to Persons and Qualifications do take upon them to call themselves a General Meeting and though such when met may on that foot take upon them to ordain and appoint certain things condemn some Friends as Rending Seperate Spirits and approve of others as Faithfull Bretheren and that as they may say in the Name of the Lord yet it is not likely to have any more place with us on that account than if they spoke in their Own Name since 't was never evidenced to our Consciences that they had any Call from God to act and give forth all those things which they have taken upon them Objection But suppose some Persons in their respective Countries should undertake to Meet together Quarterly and at such Quarterly Meetins choose two Persons to go to the said General Meeting as was endeavoured the last Year To this we answer We deny that it can be agreeable to the Truth for such to assert that from thence they are invested with Power to Ordain and Appoint certain things unto which others as Members of Christs Body ought therefore to yeild Obedience whilst not perswaded by Christs Light in their Consciences of their Duty therein First Because though such Quarterly Meetings as men may be capable to choose Persons yet they are not capable to invest them with a suitable Power since 't is taken for granted that the Authority of all those Meetings ought to be the Power of God which man is not capable to confer neither have those Meetings affirmed they are Secondly Because no Outward Order Counsel or Advice is sufficient Ground for any man to Practise this or t'other thing so as thereby to find Acceptance with the Lord until the Conscience of such an one by the Light of Christ Jesus be convinced thereof For every Action in relation to the things of God that springs not from an enlightned convinced Conscience is but the fruit of a liseless Form without the Power and seems not to square with this Doctrine draw water out of your own Wells let it be your own and not anothers nor yet with that Doctrine which hath often been sounded in our Ears to gather us from the Lo heres and the Lo theres But yet we are sensible that this further Objection may be raised viz. Obj. * Note in the manuscriptfirst made mention of in the Preface the Ground of this Objection from the Words and Writings of divers Persons is cited out of the second part of the said Manuscript but their Names for the reasons in the Presace are omitted here 'T is true Friends in the Beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a Number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lords Anointed and Chosen having the Care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day to set forth Methods and Forms of Church Government and to establish Monthly and Quarterly Meetings of Men and of Women distinct from Men and these Meetings since are called the Church whose Counsel Advice and Judgment as Occasion should offer is to be submitted unto by every one who professes himself a Member of the Church of Christ and that we ought to believe as the Church believes else why should an Eminent Friend in the sixteenth Page of his Bookthus say I affirm that the true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof And so in the same Page proceeds to manifest that he who seems to own the Church of Christ as a Member of her and yet tells the World that it is a most dangerous position that we are to believe as the Church believes is a treacherous Enemy to the Church of Christ From this Objection these three Positions seem to be deducible First That the Lord hath ordained G. F. to be in that Place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day Secondly That monthly and quarterly Meetings are called the Church and ought to be submitted to Thirdly That 't is Folly and Hypocrisy to profess our selves Members of the true Church and yet not believe thus as the true Church believes SECT II. An Answer to the First Position deducible from an Objection raised toward the conclusion of the first Section to wit That the Lord hath ordained G. F. to be in that place amongst the Children of Light in this our Day as Moses was among the Children of Israel in his Day THe Lord under the First Covenant promised To raise up a Prophet like unto Moses whom the People were to hear in all things Deut. 18.15 This Prophet spoken of was Christ Jesus who in the fullness of Time appeared upon the Earth and then 't was the Duty of the Sons and Daughters of Men to hearken unto his Voice since he ascended on high the Father according to the Testimony of his Son Christ hath sent unto us the Comforter the Spirit of Truth who is to lead and guide us into all Truth this Spirit we witness to be in us according to the Testimony of the Scriptures It shall be in you Our Testimony now is that it 's
not agreeable to the Second Covenant to expect that any one should be ordained of God to be amongst the Children of Light like unto Moses save Christ Jesus our Lord and Master who by his Spiritual Appearance in us is become our Leader and Lawgiver and therefore we have no Ground to believe that any one Mortal Man ought to assume that place amongst the Children of Light at this Day as Moses by the Appointment of God did amongst the Children of Israel in his Day especially if we do but consider that the Promise of the Lord through his Prophet Jeremiah Jer. 31.33 34. with relation to that Time and dispensation of the New Covenant under which we are was on this wise I will put my Law in their Inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord. SECT III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the first Section viz. That Monthly and Quarterly Meetings are called the Church and ought to be submitted to T Is well remembred that that one Man G. F. went some years past into many parts of this Nation advising Friends to hold such Meetings viz. Monthly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day And to be very plain we cannot but now declare that we are fully satisfied in our Consciences that by this very Door a Body of Strife Contention Emulation Malice and Envy together with a Rending Dividing Seperate Spirit from the Truth is entred amongst many hundreds who before walked together with us in an Heavenly Union and Fellowship in the Life of Righteousness which doubtless may if it hath not already occasion many Honest Simple-hearted Friends thus in their Hearts to say Where are the People whom we shall now follow But if such retire into the Sanctuary of the Lord there in stilness to wait what God will say they will undoubtedly have this Answer You have a Teacher within you which cannot be removed into a Corner follow that Teacher lest peradventer your Feet do slip by going from your Inward Guide and following the Footsteps and Dictates of Man But to return 'T is now our Concern as to the second Position thus further to declare That whosoever hath or shall testifie that all those Meetings as usually held were the Church of God hath and will appear to be such as know not whereof they affirm for such a Testimony carries with it neither inward nor outward Evidence though we dare not conclude that none in those Meetings were Members of the Church for the Church of God consists properly of such as are by one Spirit baptized into one Body 1 Cor. 12.13 and so are in the Possession as well as Profession of Truth But yet whoever they were that did but so much as profess the Truth were admitted to be Members of such Meetings whilest they appeared in the outward Form thereof and were not then of Scandalous Conversations All which might appear in such as were far remote from witnessing the Circumcision of the Heart and the Answer of a good Conscience towards God which must be witnessed as the proper Product of the Baptism of the Spirit before a Possession of the Truth be known And whether Mens Meetings have not often consisted of such Members and are like so to do whilest the Door is open for any under the aforesaid Qualifications to sit there as it yet is we recommend to the Serious Consideration of the Impartial Readers and if so we desire them further to weigh and Consider First Whether it can be agreeable to the Truth to account every thing acted and done by every such Meeting to be the Product of the Church of Christ and accordingly to be submitted to Secondly Whether the Judging of some conscientiously refusing to submit to be dark leavened rending dividing or seperate Spirits because they refuse be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Thirdly Whether a Plea for Obedience to the Orders of such Meetings from Persons Conscientiously Refusing to Obey hath not a tendency to Justify Usurpation since they have never evidenced to the Consciences of those from whom they have seemed to expect Obedience any other Call to that Service than their own Fourthly Whether a Plea for such Meetings to Govern in matters relating to Conscience hath not a tendency to Justify Confusion since according to the reputed Order of such Meetings None that are to be Ruled are excluded from being Rulers Let those who cannot believe this our last Assertion peruse Robert Barclay's Book of Government approved by such as have been accounted Ministring Friends at the second Days Meeting in London wherein 't is said Page 33. We are not so foolish as to concern our selves with those who are not of us None of which are according to the Import of the said Book of Government as we take it excluded from such Meetings nor yet to give Judgment therein witness Page 79 and 82. of the said book and since we are now treating of those Meetings we are not without a sense but that some may be ready thus to query viz. What Order is either prescribed or used whereby the sense of such Meetings is collected To this we say An eminent Person professing Truth being at Bristol did take occasion to signify at a Mens-Meeting held in that City to this effect That in London and other parts of this Nation where such Meetings were usually held the sense of the generallity hath been taken for the sense of such Meetings Comparing this with this Doctrine frequently of late publisht amongst us That the Apostacy shall never enter the generality more doth give us Just occasion to be Jealous that our opposers for the carrying on of their designs against us have contrived this method of carrying all things by the generality or major number of voices which Limitation we know hath been heretofore and by the faithfull to this day utterly disowned as contrary to the Truth and also by the approvers of R. B's Book of Government as in Page 81. and though the counsel of that one man who first advised to the aforesaid Meetings in some parts was
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
sensible of the Danger in running beyond his Gift and is so puft up with Spiritual Pride as to conclude himself more Faithful more Holy more Circumspect more Discerning than his Brother thinking of himself not only better than of his Brother but in other things above what is meet contrary to the Counsel of the Apostle who exhorted Not to think of our selves more highly than we ought may easily run himself on this Rock of Judging those whom the Lord Judgeth not especially if such an one give himself liberty to Judge from an apprehended Inward Sense grounded on no Outward Knowledge or Evidence That now which is with us farther to signify in relation to this matter is this we have great cause to doubt that this kind of Weakness or Presumption hath been and is yet like to be one meanes by which the variance amongst such as have been formerly at Unity may continue because 't is well known that when Testimonies have arisen against some persons in publick as dark seperate and dividing Spirits and that some such as have been dissatisfy'd have desired to know what is the Matter and what is the Fruit whereby it may be evidenced The Answer commonly is Let the Testimonyes of Friends arise this Word when it Springs from such who have been Instruments to beget into this Faith that we ought to shut out the Reasoning the Wisdom and Jealousy and that without distinction and that the Apostacy shall never enter the Generality more and that we ought to have an eye to the * We would not be understood that 't is not fit to have an Eye to faithful Brethren in any thing but yet we cannot but take notice that it sounds not very comely out of the mouthes of those with respect to themselves who have in publick frequently thus Testified We Preach not our selves look not unto us but unto the Lord and the measure of his Grace in your selves that 's given to you to profit withal Brethren easily raises the like Testimony that such an one is of a dark seperate Spirit and then this comes to be spread abroad as a Seal to that which cannot be evidenced either by Doctrine or Conversation as if the Tree were not now to be known by its Fruit as in daies past and so whilst they have been in the Exercise of one part of the Counsel viz. Excluding the Reason and the Wisdom by which means some have been betrayed to act contrary to all Reason and all Wisdom they have acted contrary to the other part of the counsel which was to shut out the Jealousy For had they not entertained Unrighteous Jealousy we are perswaded that they would not have testified against such as have approved themselves unto us no other then Faithful Ministers of Christ Sound in Doctrine and as Blamless in Conversation so far as ever we knew as any Friends And thus the Variance we fear is but too likely to continue Now we appeal to the Witness of God Whether this kind of proceeding be not the Fruit of a Dark Rending Spirit that seperates from the Truth But to come a little nearer to answer other parts of the Objection viz. When we have been in Meetings with them we have been Witnesses that the Life hath been raised and our soules have been refreshed and that When those whom they oppose do speake nothing but Dryness Deadness and Barrenness appears We desire every one who may thus affirm seriously to weigh and consider First Whether if contrary to thine own Principle thou hast let in Jealousy this Jealousy may not darken thee so as to take Light for Darkness and Darkness for Light and that to be True Refreshment which is no other but a rejoycing in those imaginary sparks which thou by a false fire hast kindled for when the eye is not single to God and fixt upon that Teacher that cannot be removed into a Corner but instead thereof hast an eye unto man and to things that are without weighing not the matters wherein thy mind is concerned in the equal Ballance of the Sanctuary it may be Just with the Lord to suffer thee to be overshadowed with a Vail of Darkness and to become ignorant of the Mysteries of the Kingdom of God as they who are without are lest thou see with thine eye and understand with thy heart and be converted and saved even as it was said by Christ himself concerning them who are without Mark 4.11 12. For we know that when Truth was Preach't amongst us in the beginning and the Light of Christ Jesus shining in our Consciences magnified as our only Guide the Gift of the Father and Appearance of Christ Jesus the great Ordinance and Power of God unto Salvation our souls were wonderfully reacht and affected with the sound thereof believing that the day was then come unto us wherein the Promise of the Father according to the Words of Christ was fulfilled unto us viz. But the Comforter which is the Spirit of Truth which the Father will send in my Name he shall Teach you all things and Guide you into all Truth And thus the Eyes of our Understandings came to be opened that we saw most of the Professours then in being to be but in the Gentile nature and come no further than the Outward Court which the Angel as John Testified was not to measure for was not their Preacher Outward their Rule Outward their Order Outward their Ordinances Outward and the Tokens and Marks of Membership in their Church Outward And when those Outward Things were magnified and the Preaching of the Light of Christ Jesus as the Guide to the Father degraded by our Opposers we were even ready to fear on their behalf that they were of that number who saw but did not perceive did hear but not understand Our breathing now unto the Lord is That none of those who have formerly received the Truth in the Love thereof may continue so hardened as to see and not Perceive to hear and not Understand and so in a dark and vailed Estate conclude that as * Note This Sentence viz. as Heirs of the Gospel Life Salvation take your possessions hath been of late years srequently exprest by G. F. when speaking to friends by way of encouragement to continue Mens and Womens Meetings distinct from the publick Meetings for Worship by which meanes 't is much doubted that some ignorant People have concluded that their frequenting those meetings is an evidence that they are Heirs of Life and Salvation Heirs of the Gospel Life and Salvation they are entered into an Heavenly Possession whenas the Possessions they are entered into are but some outward Observations which may more properly be accounted to relate to the Outward Court than to the New Jerusalem and Heirs of the Kingdom of God but rather that they may so perceive and understand the things of God as to bow to the appearance of Christ Jesus in themselves as the only Lawgiver
a Prey obtained by Commission from God and that with a severe Command to Destroy all and therefore we readily Confess that if any amongst us have endeavoured to divert another from what he knew to be his Duty or hath in saving any part of that Substance which God Commanded to be Destroyed acted contrary to his known Duty 't is justly to be condemned and the Scriptures before-cited may in that Case be termed a proper Allusion thereto But alas this is far remote from the Cases reflected on because some Persons therein concerned have received no Command from God to the contrary nor yet have saved any thing which the Lord commanded to destroy And therefore such may justly thus say How darest thou to Judge the Friends of Truth and Servants of the Lord for that wherein they are not Judged of the Lord Besides 't is worthy Observation that if any should go beyond their proper Gift and Line of right Understanding and in that state offer up their ALL when the Lord calls not for it but instead thereof a Company of Informers and that also by Illegal Ways to devour it on their Lusts this Offering might have no more acceptance with the Lord under this Dispensation of the New Covenant than the Offering of the Blind and the Lame under the First Covenant had And indeed it may not be unnecessary farther to confide the End wherefore the Lord hath made us Stewards of Worldly Estates doubtless 't was and is that therewith we might Maintain our Families and have a due regard to the Poor the Fatherless and the Widow that are or might be Objects of Charity and therefore it may well be deemed not contrary to the Truth Lawfully to preserve the same for the Ends for which 't was given and to endeavour by all Lawful Ways and Means to prevent the Spoylers Design of possessing our Estates to consume it on their Lusts And indeed Charity obligeth us to suppose that these very Considerations occasioned G. F. to advice Mary Penington to secure Worldly Estate from the hands of such who were Supposed in a Persecuting Spirit to Thirst after it though of her self if what G. F. hath Written in relation to this matter be to be credited she had no inclination to remove her moveable goods in order to secure it And if any should question the Truth of this relating to G. F. and Mary Penington we thereto say that Sufficient Witness to Prove Mary Peningtons Confession thereof can be now Produced besides G. F. Being charged therewith did not in his Answer written deny it This our Answer may in probability occasion from some another Objection on this wise Obj. This is but a subtil Evasion of that which is the Duty of all Friends for the Testimony of faithful Friends and the Words of Christ in Answer to Peter and of Samuel to Saul will stand over the Heads of Such Dark Spirits as you are Answ This Objection containing such Language wherewith we are well acquainted from the Mouthes of our Opposers may thus in Truth be Answered That it can no more stand over our Heads than the words of some Priests urging Abrahams payment of Tythes out of spoyles he obtained in War Gen. 14.20 can stand over the Heads of Friends refusing to pay Tythes of those Lands which are their Inheritance or proper purchase and no part of Spoyles obtained in War Those who will not receive this as a full Answer to evidence the Weakness of the last Objection but tenaciously persist in asserting that the said Objection is reasonable and that from the words of Christ and Saul will undoubtedly give Just occasion to confirm the sense of our common Enemies viz. That there are amongst the People called Quakers who make of the Scriptures a meer Nose of Wax for though the Scriptures mention not any Command from God to Abraham to pay unto Melchisedeck the Tenths of his Spoiles yet doubtless he therein did according to the Mind of God even as Saul would have done had he destroyed all according to the Command of God and if what was practised by Abraham might be taken to be an incumbent Duty on Christians at this day even as our Opposers would have what Saul ought to have practised according to the command of God to be Exemplary at this day yet 't is apparent that both one and 'tother had a real relation to what was obtained in War and so no proper Presidents either to pay a Tenth part or to offer up the nine parts with the tenth of that Estate which is our Inheritance or proper Purchase This we are farther sensible may also occasion another Objection to this purpose viz. Obj. Your Discourse seemes to encourage the avoyding all Suffering and then how in this our day shall that Testimony of the Apostle be fullfilled viz. All that will live Godly in Christ Jesus shall suffer Persecution 2 Tim. 3.12 Answ To this we answer Our former discourse encourages the assembling our selves together though not to put into the Mouthes of Informers at their Wills and Pleasures and doubtless Few so Weak but do know that Sufferings of divers kinds may therefore attend so that unless we were Discouragers of Assembling together to wait upon the Lord we cannot reasonably be understood to encourage the avoyding all sufferings And though Pauls Words seem so positive and general yet the meaning of the Spirit through Paul might be more particular viz. in relation to Times Seasons and Persons wherein the Lord might suffer the Adversary to exercise some of his People for the Tryal of their Faith and Patience and not strictly meant that if a man had not suffered Persecution therefore he had not lived Godly in Christ Jesus For who dares to be so uncharitable as to conclude That none who are fallen asleep that tasteth not of Persecution in their day nor had occasion offered for the spoyling of their goods for the Gospels Sake Dyed in the Faith of Gods Elect and of the number of those who lived Godly in Christ Jesus especially since we know it hath been the practice of some who have been apt to reflect as aforesaid to use divers wayes and meanes according to the best of their Skill and Understandings to prevent the Stroke of Persecution in their day Moreover 't is Observable that Paul's Words to Felix c. Acts 26.29 I would to God that not only thou but also all that hear me this Day were both almost and altogether such as I am Except these Bonds did clearly shew that Persecution is not such an absolute Companion to a true Christian as that without it it 's not possible to live Godly in Christ Jesus because no doubt but Paul was then in that state of Godliness and so also would those on whose behalf he so spoke have been had Paul's Desires been Answered notwithstanding he Excepted the Bonds he then was in by reason of Persecution And forasmuch as we know some of our Opposers
seems to Glory in suffering their goods to be taken away and to speak in their Language account it the Fruit of a Dark Spirit to endeavour to save any though but from the thirst of Informers occasioning Persecution meerly to enrich themselves we cannot but Query Whether it be not more Christian like so to act according to ones plain Perswasion than to contend so much for offering upall yet after taken away to use divers means to get it again sometimes by Law open-faced as in the case of Appeals and sometimes by private and Secret Solicitations wherein not only Time and Breath is Spent but as is credibly reported the Purse opened too as some of our Opposers have done We shall now return and consider what in probability may be Objected touching the sufficiency of Gods Grace c. as in the next following Section SECT VI. On the occasion of an Objection raised touching the sufficiency of Gods Grace Unity is treated on from the words of Paul to the Corinths that they should all speak one thing Touching the Word Independency occasioned by a Publick Preacher That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Objection T Is true may some say this Doctrine of exalting the sufficiency of Gods Grace squares with the Principle of Truth as Preach't amongst us in the Beginning and it had then and still hath an Answer in our Consciences but now several of those who have been Instruments to gather us increase in the Knowledge of the Mind of God and they now tell us that they doubt if there be no care taken to preserve an Vnity amongst the Professors of Truth Friends may be scattered and broken and run into a Seperation c. for did not Paul exhort the Corinthians that they should all speak one thing 1 Cor. 1. 10. Answ To this we answer that when Paul came to understand that the Church at Corinth were some for Paul and some for Apollo and some for Cephas and some for Christ there was great need for him on that Occasion to exhort them to speak one thing lest their Faith and Hope in the Gospel might come utterly to be destroyed did those who cry against such whom we account Faithful Friends as dark Spirits and plead so much for Unity and to speak one thing exhort those who were apt to pin their Faiths on an Apollo a Paul or a Cephas to be for Christ we should think it good Exhortation therein to speak one thing and that which would cast a great Line of Reflection on those Ignorant Zealots who of late Days have much exhorted us to have an Eye to the Brethren in which 't is evident to us their meaning is to some particular Brethren whilest others ancient and honourable are dispised by them Besides we cannot on this occasion but observe that the same Paul doth sufficiently evidence his dislike of any Plea for Unity save that of the Spirit in the Bond of Peace And though he exhorts to Unity Ephes 4.3 yet Vers 7. he saith But unto every one of us is given Grace according to the measure of the Gift of Christ which clearly evidences to our Consciences that Paul never intended to magnify any * 1 Cor. 12.7 1 Cor. 15.10 Unity amongst Brethren but that which might be the natural product of this gift of Grace or manifestation of the Spirit as given to every one according to measure to profit withal and whereby they might in the language and according to the example of the Apostle Paul say each unto other By the Grace of God I am what I am We are yet sensible that another Objection may still arise Obj. What then are you for an Independency Yes verily we are for an Independency that is to say * Some may wonder why we raise this Objection but doubtless 't will come to the view of one and not a mean one too who manifested his doubt that some of us intended an Independency not to depend on the Counsel of one man nor yet to depend on the counsel of General Quarterly or Monthly Meetings but as there is sufficiency in the Grace of God that is given unto us to profit withal so to have a Dependency on that Grace to teach didirect and instruct in all things relating to the In ward man of the heart knowing that it s against the nature of that Principle in which we have believed to have a dependency on any thing that is Outward lest it prove unto us like the Reed of Egypt and Arm of Flesh that cannot save but yet we are not against appointed Meetings for the Outward services of Truth for that hath been and is our practice knowing that there may be a service therein as occasion offers provided all in such Meetings may be kept in humility as servants each to other and the Truth not exercising Lordship over the Conscience which is Gods Prerogative nor yet exalting themselves as if thereby they were entred into that Possession which can never be taken from them Object We are now sensible that some may be ready thus to say we can scarsely believe that any man of weight and under the name of one that may be accounted by any a faithfull Quaker would give occasion for such a discourse as this occasioned on the word Independency for that many may be apt to say 't is the Language of an Hypocrite that hath outward Power to uphold it because some who are accounted seperate from it are called Independents Ans This occasions us to signifie that * Note his Name is omitted for the reason in the Preface an eminent Person writing to Friends in Wiltshire by way of Reply to an Answer they gave to the Paper from Ellis Hooks his Chamber signed by Charles Marshall and sixty five more against two ancient and honourable Friends in truth viz. John Story and John Wilkinson c. thus repeats part of the words of the Friends of Wiltshire And what if we in this County or any Friends elsewhere should say to any of you of London or other Cities or Countries as to our Publick Concerns in the managment of our Affairs * Note Though 't is recited meddle not with us yet the very following words are thus unless concerned but if the Word of the Lord be really with any of you we are ready to hear it which being left out by the replyer we appeal to the righteous Judge whether he hath not therein acted notoriously unjust since there could not have been the least Pretence for him to have written as he hath on that Subject had the whole Sentence been repeated Meddle not with us if we should so say unto you we cannot think that this is of the nature of Imposition having no Penalty annexed thereunto neither do we understand theirs to be any otherwise These words being thus repeated the Replyer proceeds and gives this Answer To this I
to and fro having little other Business or Matter than to cry against some Friends under the term of Dark Seperate Spirits though such as are Faithful we should not have so many False Accusers as we have troubling the Countries raising publick Contentions in Meetings for worship amongst us to the open Scandal of Truth and Observation of our common Enemies whereby they rejoyce and cry ha Several instances of this nature are recorded in the Second part of the said first Manuscript mentioned in the Preface ready for the View of Friends as aforesaid And though they give the first onset by Publick Testimonies against particular Persons Ancient and Honourable in the Truth yet a sober Request from any of us desiring to know the Matter that 's Evil whereof such are guilty is with them sufficient ground to lay the Contention at our Doors saying Why cannot you bear all things would have been well if you could have born But alas we are not of those who can so suffer Truth to fall in our Streets and so they go on where they have Credit proseliting simple People against honest Friends by their Lies and Slanders But to return let us consider Whether the last recited Quotation speaks any thing to encourage one Brother to claim Authorty over the Conscience of another or that some Members of the Church of Christ may meet together and give forth Sentences and Decrees in Matters relating to Conscience against others oblieging all to submit thereto Nay verily that Construction cannot stand in Truth and Righteousness though it should come from an Assembly called a General Assembly For albeit the Author to the Hebrews tells them They were come to the General Assembly and Church of the First-Born which are written in Heaven Yet he speaks nothing of their Authority as Judges much less that their Sentences or Judgements should obliege the Consciences of others without relation to a Conviction from the Appearance of the Spirit of Truth or Grace of God in themselves but tells them that God is the Judge of all The next thing we are to manifest is that some there are amongst the People called Quakers who may be accounted Chieftains too that approve of a Plea for Government amongst themselves which in its natural consequence hath as we take it no less tendency than to claim a Power over our Properties as well as Consciences For Proof whereof we say the Second Days Meeting of Ministring Friends in London took upon them the Approbation of the aforesaid Book relating to Government whereby they are Entituled to the Matter therein contained The Reader may peruse the Fifth Section of the aforesaid Book of Government beginning Page 37. the Title of which Section is In what Cases and how far this Government extends and first as to Outwards and Temporals the Author treating thereon Page 39 sayeth thus In the second place this Order reacheth the Taking-up and Composing of Differences as to Outward Things and so proceeding on that Subject the Author comes thus to affirm We do boldly Averre that as a People gathered together by the Lord unto the same Faith and distinguished from all others by our Joynt Testimony and Sufferings that we have Power and Authority to decide and remove these things This we Testifie is repugnant to the Light of Christ Jesus within us and Testimony of the Scriptures of Truth without us for as Christ's Kingdom is not of this World so 't is not likely that his Members should by his Authority claim a Jurisdiction in the Matters relating to this World and if Christ himself when he was desired by a certain man * Luke 12.13 14. to bid his Brother divide the Inheritance with him refused to be a Judge in that Matter relating to Property when desired by one Party saying Who made me a Judge over you how much more unreasonable is it for his Members to assume a Jurisdiction when desired by neither Party we leave it to the Consciences of impartial and understanding Readers to weigh and consider and in the Light of Christ to Judge saying in our Hearts Blessed be the Lord that neither the Second Dayes Meeting nor those who are at Unity with them as Approvers of the said Book have any Jurisdiction over our Properties for if they had and should appear so unjust in their Sentences towards us as some have been Scandalous in their Tongues the Prophesies of our Outwardly Withering in Basket and Store might quickly come to pass but Blessed be God the Lord hath hitherto been a Blessing to us so that at this time in a Sense of his Mercy and of that Charity which obliegeth us to love our Enemies we do heartily desire that the False Prophesies and Plagues against others whom the Lord hath and doth Bless may not be fulfilled on the Heads of such Prophesiers Object But perhaps some may query of us What ought to be done in Cases of Difference between Brother and Brother Answ To this we say The Parties differing ought to choose Honest Men skilled in the matters wherein they differ to end the same and not go to Law and if any shall refuse so to do the Church of Christ have only Power to Admonish them to their Duty and if they refuse to take their wholsome Counsel may then declare such unworthy of their Society but for any Members under the notion of the Church to say We have Power to decide and remove these things without the assent of the Parties differing is an Usurpation and that the assent of Parties was not intended by the Approvers of the said Book of Government it is evident to us for that there is not in any part of the said Book one Tittle to that purpose neither could such Assent be so exprest and yet the Case whereunto unto it related be pertinent to the matter of Power treated on in that Section which was In what Cases and how far this Government extends whenas any Heathen Man might claim the like Power when given by assent of Parties And to us 't is evident that the Purport of Paul's Counsel to the Corinths 1 Cor. 6. at variance was That they who were at Variance should choose some of the least in the Church and not the rest of the Church choose or set apart any for them to decide their Differences For that when he said I speak to your shame is it so that there is not a Wise Man amongst you He could not in Truth intend shame to those in the Church who were not at Variance but in Peace Love and Unity in the Truth each towards other for no question but they were ready to choose Wise Men to judge the matter if they had had Power or the differing Parties would have assented but doubtless the shame intended by the Apostle related to the Parties differing who had Power to choose Persons to decide their Differences and yet would not but go to Law On the whole matter we have this further
process of time some Friends thought it necessary that Marriages might be proposed to the Womens Meetings but yet several Friends in divers Countryes would not assent that the Distinct Meetings of Women should be concerned in Marriages at length several of those who had appeared for those Distinct Meetings to be concerned said * Note It appears in a reply Written against John Story 's and John Wilkinson's Answers to the 44 Articles this is that which G. F. Exhorted to in the Beginning and Blessed be the Lord the Faithfull see a Necessity and Cause to propose the Marraiges to the Faithful Men and Womens Meetings and whether their sight is not Dark that see not the Necessity of proposing their Marriages to the Faithful Men and Women in their Distinct Meetings This being uttered by those of party which G. F. as we take them was thought very strange for that as divers Friends of Bristol have testifie G. F. proposed not his Marraiges to the Womens Distinct Meeting in Bristol where his Marriage was accomplished though such a Meeting was held there many years before Besides in a Paper of Direction given forth by Gorege Fox he Directs that the mens Meeting may be acquainted with Marraiges and saith nothing of proposing them to the Womens Distinct Meetings which clearly shews that those who writ the aforesaid Answer and G. F. seem not at Unity therein But this as we suppose not being known to many some were very urgent to impose that Practice on Friends or else to render such as Opposed Dark Spirits which occasioned many Friends to be Jealous that a Submision was not only intended to Meetings of Men but Womens Meetings also and therefore Friends who in simplicity assented to the latter Meetings as supposing Women insome Cases fitter to pry into the Necessities of the Poor than Men considering also what weak People have frequented Mens Meetings did at length begin to be Jealous that the words of the Prophet Isaiah 3.12 were again fulfilled in our Age As for my People Children are their Oppressors and Women rule over them Oh my Poeple they which lead thee cause thee to Err. This Jealousie encreasing many of those who were contented that Women should hold their Meetings apart from the Men to take care of the Poor in some Cases became less affected to such Meetings lest instead of being Servants to the Poor for the Truths Sake and taking the weight and Burthen of that Care from the Men they should become Rulers over both Men and Women and that which seemed to confirm the Reasonableness of the said Jealousy was this It hath been observed that though Womens Meetings were assented to to take care of the Poor in some Cases as the chief if not the only end thereof yet there is so little said concerning that End in a Book relating to Womens Meetings given forth by G. F. that 't is now a Question with many whether that be not one of the least Services intended at this day thereby because we do not find but that all spoken in Relation thereto in the whole Book consisting of ninety six Pages in Octavo might be comprehended in less than half a side of the said Book and the drift and scope of the Book seems to be chiefly for Proof of Womens Offering Sacrifices Preaching Teaching Instructing Exhorting Admonishing Prophesying Governing Judging Singing Dancing Playing upon Musick and that Micahs Mother an Idolotrous Woman spoken of Judges 17. was a virtuous one and that the Assemblies of Women did continue among the Jews til they went into Transgression but for Proof quotes only 2 Kings 23. where we find nothing spoken of any Assemblies of Women save only of those Women who in the Houses of the Sodomites which good King Josiah broke down wove Hangings for the Groves which the same King caused to be burnt To conclude as to this third Particular we have this further to say so it is that many Jarrs and Jangles have arisen touching Meetings of Women and the End and Service thereof some think them useful in Cityes where many Poor are and the Women Meeters near together but yet divers of the same Persons think them useless in the Countries where few Poor are and the Women live Far assunder and for ought we know some observing the ill consequence that hath attended them in divers Places may think it had been better they had never been held amongst us For our parts on the whole matter we say 't is a Shame for a Man to become an Instrument that Womens Meetings should be held Chiefly if not only under pretence of serving and relieving the Poor in some cases more effectual then before and yet Publish a Book under pretence of incouraging the said Meetings whence it is thereby apparent that some other End is now at least if not from the Beginning aimed at than was manifested plainly in the Beginning This in short seems not like plain dealing and the Fruit thereof is manifest to be Evil for many who have been as Pillars in those Meetings to this Day have been reflected upon as Discouragers of the said Meetings not because their Persons and Purses are wanting therein but rather because they cannot be at Unity with such airy Imaginations which some who as they may take it seem Affectors of Government and Lovers of Preheminence do bring forth concluding they are entred into the Possession of the Power of God because they take upon them to be Members of a Womans Meeting distinct from the Men those who on that foot so conclude we cannot but take to be Ignorant of the Power of God notwithstanding they may quote G. F. for Proof of such their Reason who writing to Thomas Goldney signifies that he was moved to set up Womens Meetings that all might be in the Possession of the Power of the Lord. That now which is upon our Spirits to recommend unto all in the Love of our God as the only Expedient for the healing of these Breaches in a few words is this Let every one lay down their Crowns at the Feet of Jesus our Lord and those who have striven for Outward Rules Government and Preheminence over their Brethren when the Lord hath not called them thereto say in their Hearts Let the time past be sufficient and for time to come let us study Peace as Servants to one Lord and Master Jesus Christ the Righteous one who by his inshining Light is become our Lawgiver that so the antient Love towards all our Brethren in the Truth may be Witnessed and renewed each towards other to the Consolation of one anothers Souls in the Lord. Having thus far proceeded to manifest a part of those things touching which the Faithfull were at Unity and the ways and Meanes whereby that Unity was Broken we think meet now to cite an Epistle perfixt to the Historical Manuscript made mention of in the Preface to this Treatise being a Proper Testimony on this occasion for and
like Women were recorded for their Wisdom and their Vertue c. he answered William Rogers thus I knew what I did I saw 't would be a Stumbling Block but there is something in it We cannot otherwise be perswaded but that he would then see that he is fallen from the Truth that the words reported to be spoken by J. Naylor when he said in Relation to his own falen state I am but the figure of another are now fulfilled in him Oh! that the Lord would change his Heart bring him to a true Sight of and sorrow for his sin as he did J. N. after his Fall and then we hope as he hath been an Offence unto the Church of God so the Lord will lay a Constraint upon him as he did upon James Naylor to travel amongst Friends whom he hath offended to clear the truth of that Scandal and Reproach which thorough him hath been brought upon it For 't is an Abomination before the Lord and at this day seasonably testified against by the Children of Light that G. F. should be an Occasion of so much Division Strife and Contention as hath been made in the Nation touching his Papers under a pretence That he hath been moved of God to give them forth that Friends might be supplied with Directions to keep all things clean and sweet amongst Friends meaning thereby amongst other things and that according to the Express words of his Papers That there should be no Backbiting Tale-bearing Judging one another and that evil reports should not be concealed but be followed until the Authors thereof be found c. and yet be the very Person that is notoriously guilty in all those things himself which would have been proved against him had he submitted to a Hearing as aforesaid But for as much as he hath refused to submit to such a Hearing though several Letters from Friends in Truth have been written unto him to entreat him thereto and in particular hath been treated withal by Daniel Smith of Malborrough to whom he gave this Answer he Judged 't would be a jangle as 't was at Bristol and so refused as by a Letter from the said Daniel Smith doth appear therefore we do at present refer for Proof of the Matters whereof we assert in this Paragraph that he is guilty to the last mentioned Manuscript and in particular to the 21st Section thereof which is ready for the perusal of Friends desiring to view the same William Rogers on behalf of himself and other Friends in truth concerned The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR WHEREIN DOCTRINES of TRUTH cleared from Objections are laid down agreeable to the Scripture of Truth given forth by Inspiration and according as they have been received and owned by the Children of Light or such amongst the People termed in Derision Quakers who have received from God Divine Understanding and kept their Place and Habitation in the Unchangeable Truth Also An APPENDIX detecting Charles Marshal and sixty five more as Unrighteous Judges in a Case pretended to relate to John Story and John Wilkinson two antient and honourable Labourers in the Gospel of Christ By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned 1 Cor. 3.11 For other Foundation can no Man lay than that which is already laid which is Christ Jesus 2 Tim. 4.3 For the time will come when they will not endure sound Doctrine but after their own Lusts shall they heap to themselves Teachers having itching ears LONDON PRINTED in the Year 1680. The Contents The INTRODUCTION WHerein is manifested that there is but one way whereby the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed though the Manifestation thereof may seem various Page 1. Chap. II. Touching the Light of Christ within and Exhortation to Obedience thereof Page 5. Chap. III. Touching Infallibility and Perfection Page 11. Chap. IV. Touching Wisdom and Knowledge Page 21. Chap. V. Touching Magistracy and Obedience thereunto Page 30. Chap. VI. Touching Respect of Persons plain Language disuse of the word Master unless by a Servant to his Master of Customes and Fashions of this World and of the Cross of Christ Page 33. Chap. VII Touching Swearing Page 37. Chap. VIII Touching Tithes Page 40. Chap. IX Touching Baptism Page 45. Chap. X. Touching the Supper of the Lord with his Disciples the Night before he was betrayed Page 51. Chap. XI Touching Justification and Salvation through Faith in Christ Page 61. An Appendix Containing an Answer given forth by some Friends of Bristol to a Paper Dated from Eilis Hooks his Chamber London the 12th of the 4th Month 1677. against John Story and John Wilkinson c. and subscribed by Charles Marshal of the County of Wilts and Sixty Five more together with some few Observations on part of a Reply thereto by Jasper Bat of the County of Sommerset and three others Page 72. The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE and INNOVATOR c. CHAP I. The Introduction Wherein is manifested That there is but One Way whereby the things appertaining to the Kingdom of God and Salvation of Mankind come to be revealed though the Manifestation thereof may seem various IN the first part of the Christian-Quaker distinguish'd from the Apostate and Innovator Several Subjects are treated on relative to the Matter intended Viz. To manifest a part of those things touching which the Faithful were at Unity and by what Ways and Means that Unity came to be broken c. And now that every Reader who is desirous to be informed in these Dividing Times what those Children of Light unto whom the Lord hath revealed of the Mysteries of his Kingdom own with respect to the other Doctrines and Practices whereon little or no occasion is taken to treat in the First Part it is at this time upon us to add a farther Testimony to the Ancient Truth according as the Lord in his tender Mercy hath through the Appearance of his Son Christ by his Light or Manifestation of his Grace and Testimony of his Faithful Servants in the Scriptures of truth opened wherein our intent is not to treat largely on every Subject because the ensuing Discourse is chiefly to manifest What a remnant stand for who being faithful unto their first principle cannot in a temporizing spirit change their way The Desires and Breathings of our Souls unto God are that every Reader may be serious and unprejudiced in the perusal of this our Testimony and then we do not doubt but 't will be reaching unto the Consciences of such as that which is not inconsisting with the Testimonies given forth by Inspiration recorded in the Scriptures of Truth and spirit of God or Appearance of Christ by his Light which is that by which the Lord doth see and is seen in the Conscience wherewith every man coming into the world is lighted for that the Lord by his spirit
3.26 For the free Justification of Christ was to extend unto these who believed in him And in that State the Works of the Law were excluded so that there was no room for any to boast therein But then the Manner of that Exclusion so that no man should boast was by the Law of Faith Rom. 3.27 Now where a Law is it must necessarily follow that Obedience is due and whenso ever that Debt ceaseth the Law then becometh void But who so Impious to declare a Principle so Unrighteous as hath a tendency to make this Law of Faith void Charity obligeth us to suppose that no Christian-professor would wittingly thus do But yet we cannot but say that so great Darkness hath seemed to over-shadow some as that under the Notion of Christ's Righteousness imputed to Sinners 't is to be feared that many have indulged such a Liberty as little to regard the Counsel of the postle when he said Work out your Salvation with Fear and Trembling as if Salvation were to be obtained by an Historical Faith excluding all sorts of Works as unnecessary thereto and that a little Religion in the Head might stead a man more than a great deal in the Heart for where an Application of Christ's Righteousness is made by any person whatsoever in order to the Healing of that Wound which through the Temptations of the grand Enemy of the Soul man hath received if there be not according to the counsel of the Apostle Paul 2 Cor. 7.10 A Sorrow unto Repentance never to be repented of there 't is undoubtedly falsly applyed the aforesaid Sorrow cannot rightly attend the Creature in his lost estate and condition but First Through a sense of the prevalency of Satan by his Temptation Secondly Through bearing the Righteous Condemnation of the Lord upon the Transgressing nature that so through Judgment the Mercy of the Lord may be Witnessed and then when the Creature comes to be made Partaker of the Mercy of the Lord through a sense of his Failing a real Sorrow for the same and bearing in Patience the Righteous Condemnation of God than the Burthen of Sin may be removed and the Creature witness a State of Restoration These things lead us to consider How it comes to pass that people professing Christianity and owning the Scriptures of Truth and agreeing in Principles termed Fundamental whilst they keep to the Language thereof should thus Disagree To this we say That to the enlightned Eye 't is plain especially in the Matters whereof we are now treating and that it may be so to others we desire that the following Notations may be considered First The Apostle Peter tells us That no Prophecy of the Scripture is of any private Interpretation 2 Pet. 1.20 21. that is it ought not to be interpreted but by the Holy Ghost through whose Motion it was given forth and yet so great is the Curiosity of Men that they will be concerning themselves to put Meanings on the Scriptures of Truth though the words themselves will not warrant the same nor the Interpreters in truth Affirm That such their Meanings are through the Revelation of the Spirit Secondly There is a Proneness in Man to avoid the Cross of Christ and instead of Entering in at a narrow Gate to make their Passage into the Kingdom of Heaven as broad as their sensual Wisdom will admit Thirdly Though the Language of the Apostle Paul and the Apostle James be in substance one yet the Manner of Expressing themselves seems Contradictory to such whom the Lord hath not endued with the Knowledge of the Mysteries of his Kingdom and such a spirit of discerning as to see the Occasions on which they Writ The occasion of these differing Apprehensions being thus Discovered 't is now needful to sum up the whole matter and from thence to take occasion to remove so far as in us lies the Misunderstanding of the Words of the aforesaid Apostles and in order thereto we thus say This Discourse touching Justification and Salvation may be Reduced to this First That some professing Christianity are at least doubtful that others under the like Profession pretend to a State of Justification and Salvation through the Imputation of Chri'sts Righteousness whil'st they are continuing in their Sins and not only so but that No Works wrought in us though by the Spirit of Christ it self are of any Advantage to the Arriving unto the State of Justification and Salvation Secondly That others under the same Profession of Christianity are Jealous That the Principles which some hold forth have a tendency to Introduce a Righteousness of our own as Meritorious to Eternal Salvation which occasions us to Refer the Reader to a part of an Objection raised in the Third Chapter of this Treatise pages 15. and 16. and to the Answer thereto pages 16 17 18 19 20. for that we account it a very proper Conclusion to this Chapter in Order to the further clearing of the Truth and dividing the Word aright though written on another Occasion That part of the Objection aforesaid signified of to be proper on this Occasion is as followeth Though the Appostle Testifies That the Blood of Christ Cleanseth from all Sin yet this hath been Interpreted to be only from the Guilt and not from the Act of all Sin so as to cease there-from whilst on this side the Grave which doubtless was the Reason wherefore we sind these Testimonies Recorded in the Holy Scriptures Eph. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast thereby Implying as if Salvation through Faith might be Obtained though Good Works were wanting And so consequently Sin committed instead thereof since 't is irrational to conclude that whil'st Man is in the Body he can cease from working both Good and Evil In many things we offend all If we say James 3.2 John 1.8 we have no Sin we deceive our selves and the Truth is not in us To conclude this Chapter as we have already referred the Reader to view over the Answer contained in pages 16 17 18 19 20. to the above cited Part of an Objection so we now intreat him so to do and if it may be instrumental to open the Understandings of any so as rightly to distinguish Truth from Errour we then shall therein have our End AN Appendix manifesting some Fruits of Apostacy or Innovation FOrasmuch as the Title Page of this Second Part may beget in the Reader an Expectation of some further Discovery of Apostacy and Innovation since in this Part hitherto little thereof hath been Manifested We therefore thought meet to Add the Substance of an Answer given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker to be given forth by sixty six Persons that is to say by Charles Marshal and sixty five more from Ellis Hookes's Chamber in London the Twelfth of the
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-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
boldness affirm he cannot but then appear guilty of great Confusion a taste whereof the Reader may have by duely weighing my 6th and 9th Observations annexed to this his Postscript I have never found occasion to repent or retract any thing from the Matter or Principle there asserted by me but have the Testimony and Approbation of Gods Light and Spirit in my Heart for my Work and Service in that Matter Moreover albeit I laboured with all the Care and Circumspection I could so to express my self as not to offend in a word yet had I known or could have foreseen that any thing in the wording or expressing thereof would have Stumbled or hurt any I have that tenderness and hope allways to have to the least of the Houshold of Faith that I would have rather omitted or changed any such words or Expressions than ministred them any Occasion of Dissatisfaction And therefore I was not a little surprised when I understood that several Sheets of Paper were spread abroad in Opposition to that Book of mine at a time when I was wholly a Stranger to these Proceedings by reason of my Imprisonment for the Truths Sake especially W. R. a Person who not only to my self but afterwards before many Witnesses professed a singular respect and friendship to me [b] [b] The Reasons of spreading my Answer to a part of his Book of Government before 't was sent to him were these First I was concerned in Conscience to detect the Errours as expeditiously as I could Secondly I did not know where to send unto him supposing that at that time he was beyond the Seas and though 't is said in a Letter which is pretended to he mine though never signed nor publish't by me of which more anon that my publishing thereof before I gave R. B. notice of my Objections and Intentions therein was not according to Gospel Order yet I disown that Expression because it cannot be contrary to Gospel Order to detect by writing Errours relating to Doctrine and Discipline that are in print and yet without once acquainting me W. R's Second Observation Now what followed upon my meeting with that Person at London near two Years ago will appear by a Copy of W. R's own Letter annexed hereto and the Sense of those Brethren who were Witnesses to that Transaction So that resting thereupon in my own Innocency especially since those in such places where the greatest Dissatisfaction was said to be did for the most part signifie to me their Satisfaction I forbore hitherto to meddle any more in that matter hoping it might have dyed of it self and being Conscientiously gathered in that Spirit wherein I desired rather to bear than by seeking too earnestly to vindicate my self any ways advance or foment Controversies among Friends by multiplying Papers having some hope he might according to the advice of the Brethren have called in his Papers And as to what related to me [c] [c] If that pretended Letter of mine expresseth my Satisfaction as to the Soundness of his principles and his sense of things scrupled yet there is not a word in the said Letter signifying that I mistook his book and if upon the debate of that matter R. B. in words declared himself otherwise principled than his book taught yet I cannot but now say he hath given me just Occasion to impeach him for a man of a stretch'd Conscience in saying as aforesaid thus I have never found Occasion to repent or retract any thing from the Matter or Principles there asserted by me his Letter sufficing W. R's Third Observation wherein he expresseth my Sense of the things scrupled by him to his own Satisfaction and his Belief of the Soundness of my Principles and truly I have been so willing to starve that Spirit that hath any life in Divisions or Controversies of this kind either in my self or others that since I read those Papers of W. R. at London now near two Years ago I have not so much as once looked out upon them until now And albeit I might have mentioned that Transaction without any disadvantage to my self but otherwise as most if not all at present can testifie yea W. R's own Letter doth import [d] [d] R. B. now seems to proclaim his own Vertue in not mentioning unless on Enquiry the matter between us insinuating that he might have mentioned it without any Disadvantage to himself and that in my own Letter I imported so much This I affirm is but a further Confirmation to me of his stretch'd Conscience taking Liberty to vindicate himself from that which forever will lie upon him to his Just Defamation until he repent as cannot but appear to every impartial and understanding Reader who will be at the pains to peruse his Book of Government my Answer and his Explanatory Postscript with the Observations thereon Yet I do not remember W. R's Fourth Observation that I did ever so much as once mention it to any unless their Inquiry occasioned it yea I have wholly concealed it to this day from divers Friends in whom I am nearly concerned and whom I know would be very apt to justifie and commend my whole proceedure in that Matter so unwilling was I to fill the Minds of any with such things being otherways weightily concerned as well with the Inward Work of the Lord in my own Soul as in those Concerns of Truths Prosperity both abroad where I had a Service and at home with respect to the present continued Suffering Friends lie under here But since he hath so far walked in another Method as to labour to keep up the Remembrance of those things and busie the Minds of Friends with them having as I am informed made a further mention of these Papers to my Disadvantage I am constrained to say something in my own Defence and of the Truths asserted by me wherein as the Lord knows the Integrity of my Intentions and the Tenderness of my Heart so I hope my way herein will commend it self to that of God in the Consciences of all the tender-Hearted [e] [e] Here a Letter pretended to be mine is again brought as Evidence though nothing to the purpose as before in the third Observation appears and not only so but seems to insinuate as if what is declared in that pretended Letter to be his meaning he will now give under his own hand which is a meer Fallacy in several respects as anon will be made appear for that his Postscript doth not manifest himself principled as that Letter expresseth Witness the 6th and 9th Observations And albeit these things W. R's Fifth Observation which were chiefly scrupled at by any be suffiently cleared by W. R's own Letter yet that all may be satisfyed in having them from my own hand I am free to signifie this as to them only I will permise this to the serious Consideration of not a few who seemed to be startled at that Book who
Nations are not to be blamed for all their Idolatry Wickedness and Superstition for that they are not sensible of the Evil of it whereas Truth teaches us to believe that had they been Faithfull to the small measure of Light in things more obvious it would have further opened and manifested other things Then should not the Jews have been condemned for crucifying Christ since Peter says they did it ignorantly and Paul testifies that if they had known they would not have crucified the Lord of Glory Yea then all those that persecuted and burned the Protestant-Martyrs were not to be Judged for it because they supposed they did well in it even according to Christ's Testimony who says that in killing you they shall think they do God good Service shall men then never be condemned for doing evil or omitting their Duty because they see it not what absurdity would folthereupon may easily appear and yet it is strange that W. R. in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of recommendation not of command wherein he doth either greatly mistake the matter as affirmed by me or otherways run into a far greater inconveniency than he is aware for if he mean that no man of or from himself only or by vertue of any office or place he either hath or hath born in the Church of Christ ought to Command any things to be performed in the Church I freely agree to it and have asserted the same in very full and ample termes But if he will say that no man albeit really moved by the Spirit of God ought to go further than a meer reomendation it is a most insolent limiting of God under a false pretence of Liberty will necessarily conclude that God hath not Power to command any thing unless men be content to agree to it For the Controversy is here drawn to a narrow Compass for he that will allow that God hath Power to command things to be practised in the Church and that those Commands must be conveyed by immediate Revelation through some of the Members of the Church and that it may fall out that some of the Members of the Church may thorough weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned or say that God hath not Power to Command or that there is no such Revelations now a Days as do the Priests and Truths Enemies or that Man is not Condemnable for Disobeying God if he believe it not to be his Duty which is as much as to say that Unbelief is no Sin Now let these things be seriously considered how this is or can be avoided without granting the things affirmed by me for what way the Truth can be asserted the Honour and just Authority of God acknowledged the necessity and continuance of immediate Revelation affirmed and the Iniquity of Unbelief not justified and the just Judgement of God upon the Rebellious and Disobedient vindicated without affirming what I have done And if any can do this in words more wary than I have done I shall very readily agree to it For that things may be proposed to the Church by way of Command and further than a meer Recommendation the whole Current of the Scriptures shews not only to the Church among the Jews where Moses and the Prophets do propose the Will of God to be performed very positively and peremtorily but even under the New-Covenant as appears in the 15th of the Acts and in many places of Pauls Epistles particularly that on 2 Thes 3.14 If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This then being manifested with respect to those times I would know of W. R. whether Christ has now lost any of his Authority or has left off to rule his church immediately by his Spirit whether so to affirm be not grossely to contradict the Ancient and Primitive Doctrine of Friends W. R 's Tenth Observation [k] [k] This is not my Concern having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto Fifthly Whereas some did suppose that I did make the Difference in the End but very small betwixt Decissive Judgement among Friends and among Papists and other Persons because I say they place the Decisive Judgement in the Plurality of an Assembly made up of their chief Teachers and Ministers and albeit I limit it not to that yet I seem to affirm That it most usually is so conveyed and so the difference only is that they make it always so and I most usually To this I answer that if in Charity I may suppose this insinuation comes not from malice at least it proceeds from great Ignorance of the Popish Principles and it were better for such to be silent than to Judge of things they do not understand for the Difference here is very Great and Fundamental in respect both Papists and others do affirm that men by vertue of an Outward succession or vocation may have true Right to sit and give Judgment in such Assemblies albeit they be void of true Holiness and have not the Grace of God which they say is no necessary qualification to the being of a Minister so that they Place the Power of Judgment not onely in the plurality of Votes absolutely in which we differ from them but also in the Judgment of such as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God and whom even supposing them to be Gracious they Affirm not at all to be led by the immediate Spirit of Christ which they say is now ceased now can there be a greater difference than is betwixt these two to wit to affirm that the Power of decision is in an Assembly of men to being Members of which assembly the Grace of God is no necessary qualification and who deny any such thing as to be immediately led by the Spirit of Christ as a thing not attainable in these Dayes and yet that all Christians must be Subject to what the Plurality of such an Assembly so Constitute do determin And to Affirm that the Power of Decision is onely and alone in the Spirit not necessarily tied to a general assembly but if it please God to make use of such an assembly yet neither to the Plurality of them but in and thorough such of his Servants as he sees meet and that none are capable or can be supposed to be Members of such an assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not onely is but has truly wrought to mortify and regenerate them in a good Measure in whom the Judgment of Truth really
was true thou wast in no measure less Gailty of such a Crime than John Story he then Proposed to me To have it under my Hand I told him I would very freely so do provided he would give it under his Hand that if it was proved against thee thou oughtest to Judge and Condemn the same this he would not do which to me denoted either a Spirit of Partiality or a sort of Fear like unto that that is taught by the Precepts of Men and so I refused to Answer his desire yet I now give it under my Hand to thee and my Plain end in short is this viz. in expectation to receive a Plain and Satisfactory Answer from thee that if it be possible some sort of Jealousies may be removed out of my Mind or else the Reasonableness thereof more confirmed for 't is a day wherein I account it my Duty to be plain without Respect of Persons and the Duty of none to reprove others for shuflers and become shufters themselves Those Scriptures which mention the words Tradition and Examples are in this Day or Age Strained to prove it Friends Duty to follow the Traditions and Examples of some of the Brethren c. How then can it consist with the Honour of Truth or Good Conscience for such who Esteem of thee above their Brethren and who seem to esteem of themselves as Countenanced by thee to Condemn any Brother for doing any thing if so be it be according to the Example thou hast given Since therefore as I said before Example is a better Teacher than Precept how can it be other than thy Duty to endeavour the removing these stumbling Blocks out of the Way of God's People by giving thy Testimony That thou art not Guilty in either of these particular Things if in Truth thou canst do so And by farther manifesting if it can be proved against thee and made appear unto thee that thou art so Guilty that then Thou wilt Judge and Condemn the same as that whereby thou hast offended the Church of God but if Clear in the Sight of God thou may'st also be cleared in the Sight of his People and those who have reported such things concerning thee may Judge and Condemn the same I hope this Proposition will not be look't upon by thee and those who contend for the Establishment of an Outward Form of Government amongst God's People at this Day unbecoming the Pen of the Meanest Member in the Body But if it should I may justly appeal to God's Witness in all whether that Outward form of Government contended for both by Word and Printing be such under which Equal Justice may be Administred to Every One and the Infirmities of every Member of the Body be equally brought to Judgment If thou shouldst look on my Lines as the Fruit of too great Presumption I have this to say that what I now Write is barely to clear my Conscience as in the sight of God and I am constrained in Spirit thus to do knowing that not any such Form of Government wherein the Infirmities of every Member may not be Equally Reproved and brought to Judgment can be the Form of Christs Government nor yet that the seasonable mentioning of an Infirmity in an Elder Brother can be accounted a departing from the Truth and an Indication that such shall never Prosper Whatever the Calumnies and false Reports raised on several Brethren may be whereby both they and the Cause of Truth may be rendred Ignominious 't is to be doubted that the secret Cause of all these late Commotions which distract the Minds of many springs from this That some are esteemed to Exalt Thee above what is meet that others are ecteemed to look on Thee as Less than they ought and that jealousies enter many that Thou esteemest of thy selfe beyond what thou art And if these or at least some of these things be that secret Cause and that Thou hast no less esteem than the Repute of an Elder Brother by all Friends which as far as I know thou hast not how can it be less then thy Duty to interpose that such Differences as of late have arisen may no longer Live to the Increase of Division amongst Gods Heritage That so Records to Ages and Generations to come may not tell our Childrens Children that that People who were clearly gathered out of all Outward Forms Out-ward Heads and Outward Laws relating to the Inward-man to the Law-giver in themselves should in so few Years fall out concerning Outward Orders and the Head-ship of one Man for so will it be Reputed unless thou by Plain Testimony dost Clear the same by Manifesting that Thou never intendedst that what thou hast given forth as Instructions or Directions to the Churches should be urged with Severity which is no less than an Inforceing upon any of Gods faithfull People but rather commended them to the Churches leaving the same 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 Many Antient Brethren besides my self account this but a Reasonable Proposition and that which we firmly believed was according to thy Sense when thou Travelledst among us and gave forth several things and yet thou mayst remember that when I was at Swarthmore I acquainted thee that because John Story had that very Sense it was said of him Truly John Story thy Darkness and Blindness is easily to be felt and séen and they must be very Dim of sight that sée thée not Oh the Confusion thy Dark Spirit is in Whereupon the Book wherein it was so said was in thy House brought forth amongst others thy Wifes Son in Law was a subscriber thereof and when John Story his said Sense concerning thy giving forth some things was Read and their Answers thereto wherein the above Sentences concerning John Story were Read unto Thee yet I never heard from thee thy Wife or her Son in Law so much as one word disapproving that Answer but rather a Vindication thereof Now whether this be not a just Cause of Jealousy and so thy duty in all plainess to Answer this matter that so Jealousies which Friends are Exhorted to shut out and for which they are accounted little less than Offenders may be removed let Gods Witness in every Conscience Judge In the beginning of that day wherein we were young and first convinced and turned to the Light we experimentally came to know That if we did walk according to what it did certainly Manifest unto us we could not Err. But now I do know 't is the Labours of some disaffected to John Wilkinson and John Story by false Reports to turn the minds of Brethren one against another and this is not a turning the Mind to the Light nor yet an Exhortation to keep within the Limits of its Leadings besides which is no safety and so many young People growing up and who are fit Objects for the Seed to take Root
F. against William Rogers and vilified him to one not related to the people called Quakers taking no care first to speak with him to know what he could say for himself neither hath G. F. cleared himself from being the Author of that scandalous Paper before cited subscribed S. H. though by a Letter written to him the 11th of the 11th Mo. 1678 by Thomas Gouldney William Ford and William Rogers they manifested their jealousie that he was not unacquainted with the Person that writ it and so desired him to advise who it was if he knew saying Truth sought no Corners Thus far the citation out of the aforesaid Manuscript 'T is now worthy the Reader 's notice that G. F. hath written nothing thereto in Answer to this day but hath given a further Occasion of jealousie that he was the very Dictator thereof because it appears that he writ unto John Story with relation to me very much after the same manner and in the same Language mentioned in part of the before cited Letter subscribed S. H. That the Reader 's judgment may be free I think it necessary to insert the very words written to John Story touching me which are as followeth ANd also I do hear that a Book or Narrative is made of our Meeting which we had at Bristol when I was there last and spread up and down Westmoreland Cumberland Yorkshire and the South amongst prejudiced People which was utterly contrary to the Agreement then that no Papers should go forth without the knowledge or consent of both Parties which Agreement was taken down in writing as there at Bristol may be seen and therefore this Practise to the contrary is below Common Moral Men and not for the Society of civil People short of Christianity c. This their Work bespeaks their Spirit A Truce-breaking Spirit a Covenant-breaking Spirit and not to be Credited c. short of Christianity and below some Priests to spread such things behind our Backs in a secret underly way which doth clearly manifest it is not the Spirit of Christ nor Honesty amongst men Thus far G. F. to John Story At the penning of this unrighteous Reproach I cannot but call to remembrance that there have been of G. F's Party who have propesied Withering in Basquet and Store upon me and all that joyn unto that Spirit as the term was 't is well if G. F. hath not spread his ungodly Reproaches against me undeservedly that so thereby my Name and Reputation may be defam'd as a Proper Expedient to bring a withering on my Outward Estate I confess 't is a very likely Expedient if my Commerce were only amongst such as are ready to give Credit to G. F's Scandalous Reproach before cited written unto Joan Hily concerning me in one Letter which seems to be on the same foot as his writing unto John Story as aforesaid is Were his Character concerning me and those whom he accounts concerned in spreading the Narrative made mention of justly applied to me I should then blame no man refusing on that foot to commerce or trade with me And if so be his unjust reproach should have such an Influence as that all should refuse Commerce with me what might become of Me my Wife and Children whom 't is well known I have hitherto comfortably maintained by my Industry as a Merchant and been able to be assisting unto others in my generation May the God of heaven abate the pride of G. F's lofty Spirit that he may cease to make Lyes and Scandalous Reproaches as well as a False Certificate of which more anon his Refuge and Defence For I affirm in the presence of the Almighty God they are Sins whereof he is guilty and in this treatise effectually demonstrated if the Papers spread abroad in his Name and annexed thereto are to be credited as coming with approbation from him which to me is past question being handed by those that are great Espousers of his Actions and Opposers of John VVilkinson and John Story And now forasmuch as I have occasion to know from the words of G. F's Mouth that he accounted me Blame-worthy or Reproveable for securing a part of my Estate though for my Wife and Children out of the Hands of the Spoilers which at length gave me occasion to prove G. F. guilty in a thing of the same Nature which he condemned as hereafter will appear I therefore think needful in order thereto to cite a part of the 15th Section of the 2d part of the before-cited Manuscript which now follows The Reader may now take notice that since the time William Rogers hath been so much concerned in the matters relating to this Controversie Persecution arose at the Meeting whereto he belongs in Glocester-shire viz. Olvestone and to prevent the Informers who raised the Persecution for no other end but to Enrich themselves as is notoriously manifested from making a Prey upon all his moveable Goods in that Place he secured a part thereof which lay without Doors having unsecured Within and Without to the value of about three hundred pounds which lay Subject to the Spoilers at the place of his Residence that so none should suffer either for him or his family On this occasion Reports suddenly spread abroad that William Rogers had now Manifested himself of what Spirit he was of and was so improved by his Enemies under the Name of Friends that he would not suffer a Groat and that others were fined for him if not paid Fines for him which was very false for that he affirms the Fines laid on him exceed ninety if not an hundred pounds and that a part thereof is levyed on his Goods without Doors and never returned but sold away to an Enemy to Friends This we thought Necessary to insert because we do not doubt but that the Cause of Truth hath suffered through the Belief of Lying Reports relating to him for when a Mare of twelve pounds value was distrained from him 't was suddenly Reported that he caused his man to buy her again which was utterly false for that the Mare was sold by the Distrainer to an Enemy to Friends and Truth that kept the Mare for his own Use On this Occasion we think meet to recite a Paper given forth by G. F. touching securing of Worldly Estate in time of Persecution together with an Answer thereto by William Rogers London 4th Mon. 1678. Friends ALL you that do make away or over your Estates to the World or your Servant for fear of the Spoilers in time of Persecution for the sake of Christ and his Gospel and the Worship of God First do not you Distrust and Despair of God Almighty his Protecting and Delivering you with his Almighty Power Secondly Are you sensible that the Earth is the Lord's and the Fulness thereof is the Lord's and that he giveth the Encrease and that how that he may Try you whether your Minds are in the Creatures or with him the Creator And whether is it not
a Greater thing to give up the Life and Soul and to dye for the Lord Jesus than to give up the Goods and Estates and suffering the Spoil of the Goods for Christ's sake and Worshiping of God and whether or no they that cannot suffer the Spoiling of their Goods for God and Christ's sake Worship's sake can give up their Lives and suffer for Christ who hath dyed and suffered for you And whether or no they that make away their Estates to the VVorld lest they should lose them for the Worship of God do not they distrust God of keeping them whose they are indeed and have more belief and trust in the World than they have in God And whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his VVisdom but that which is Earthly Sensual and Devilish that would have its Liberty and not the wisdom that is above that is Pure Peaceable and easie to be entreated And whether he that will save his Life and not lose it for Christ's sake doth not he think to be his own Saviour and not Christ And whether he that will save his Estate and not lose it for Christ's sake and the Worship of God by making it away to the VVorld in time of sufferings shall not lose it And so whether it 's safer in this case to make away your Estates to the World that cannot save its own or to make or commend it into the hands of God Creator of all and Jesus Christ by whom all things were made who upholds all things by his VVord and Power and the Great Lord of Heaven and Earth and all things therein and which out of his hand a Sparrow shall not fall without the VVill of him that made them George Fox Read this amongst Friends and send a Copy of it to Naylsworth The aforesaid Paper being read in the Mens-Meeting of Friends in the City of Bristol VVilliam Rogers bore testimony against it in the meeting at the same time as that which reached not his Conscience coming from G. F. and had therefore a Concern upon him to write an Answer thereto which follows GEorge Fox having by his Paper dated London the 4th Month 1678. proposed many Queryes and caused them to be read in our Mens-Meeting of Friends in the City of Bristol it is now with me being present in the said Meeting at the reading thereof to write something in Answer thereto to be read in the said Mens-Meeting and as his was ordered to be sent to Naylsworth I desir that this also may be sent thither to be read amongst Friends and also sent to G. F. that so he may Answer the Queryes I now propose The above-recited Paper I take to be wholly made up of Queryes to all those who do make away their Estates for fear of the Spoilers in time of Persecution excepting this one sentence of Exhortation viz. Do not distrust and despair of God Almighty his protecting and delivering you with his Almighty Power The queries being contracted amounts to thus much Are you sensible the Earth is the Lords and that he giveth the Encrease and that how he may try you whether your Minds are in the Creatures or with the Creator and whether it is not a greater thing to give up the Life and to dye for the Lord Iesus than to give up Goods and Estates whether those that cannot suffer Spoiling of Goods for Christ's sake can give up their Lives whether those that make away their Estates lest they should lose them for the worship of God do not distrust God of keeping them and haue moâ—â— Belief and Trust in the World than God and whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his Wisdom but that which is below which is Earthly Sensual and Devilish that would have its Liberty Ans To the Exhortation I say 't is in itself good but would have much better become the Mouth of G. F. if when the Persecutors came up one pair of Stairs in our Meeting-Room in Broadmead whilst he was speaking he had not been of such a Spirit which some may term Distrustful and Despairing as on a sudden to step down and hasten out of the Meeting at a Back pair of Stairs which he once did and of which my Eyes with many more were witnesses Besides I query of G. F. whether he doth not remember that when the Souldiers or some other Persecutors came to a Meeting in or near London at a certain time when he was there he did not go out of the Meeting and betook himself to an upper Room or Cock-loft For so have I been informed he did and that by a person of known Credit and Repute then present at the Meeting who as he said had discoursed with him at that time and place near half an hour and if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers and Shifters in time of Persecution that ever I knew professing the Truth and esteemed by others a faithful Friend As to the queries I have this to say that the Earth is the Lord's that he giveth the Encrease that 't is a nearer thing to part with Life than Estate that 't is the Duty of a Christian to offer up both Life and Estate rather than to depart from his Testimony for the Truth when the Lord calls for it I am also sensible there is a Spirit that lusteth to Envy dwelling in such that would lay heavy Burthens on others but not touch them with their little Fingers themselves and that this is not the Spirit of God nor his Wisdom but that which is Earthly Sensual and that would have its Liberty I am also sensible that this very Spirit hath lately and yet doth dwell in G. F. if God hath not given him Repentance And therefore if any of you unto whom these Lines may come may think that this my sense of G. F. be not true I desire such for the Truths sake to use their Endeavour that G. F. may Answer these following Queries viz. Queries to GEORGE FOX I. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meetings or at least a considerable time though held in the very House of thy stesidence or if thou didst at any time come within the aforesaid space whether it was not so seldom that it became matter of Exercise to other Friends for thy sake and did not John Blaykling by Name manifest his Burthen and Exercise of Spirit on thine and the Truths behalf for thy so doing and didst thou not after he had so done a little amend in that Case II. Wouldst thou not have accounted this in another to be the Fruit of a Careless Slothful Negligent Libertine or Dark Spirit that was either departed
Faithful Friends under the Notion of Dark Spirits and whether otherwise the Prophesies of those who have prophesied blasting and withering outwardly might not quickly come to pass where Persecution is The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that testifie against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Upholders of such that bear witness against Wickedness and Dark Spirits and be so dark as to record * * Read G. F's book touching Womens Meetings page 43.44 an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loosness and yet be so loose as to quote a meeting of Men and Women where * * Viz. The Meeting before the door of the Tabernacle of the Congregation where old Ely's Sons lay with the Woman as in G. F's book of Womens-meetings Lewdness was committed to prove Womens Meetings as G. F. hath done that would be accounted Watch-men watching for Good Healers of Breaches Removers of Stumbling-blocks and yet appear Watching for Evil and not for Good Increasers of Differences by adding Fewel to the Fire and casting Stumbling-blocks in the way of the Simple that appear Reprovers of such for Tythe-Payers who ever bore a Faithful Testimony against it and yet advise others to buy their Tythes that say God hath given them Infallible judgment in all things and yet appear notoriously Fallible How far thou G.F. art concerned in such things as these will appear in the day of the Lord when every mans Words and Works must be brought to judgment for I firmly believe thou art the man that hast been guilty in all these things and in the mean time take this as the fourth Warning Caution or Advice from the Hand of thy Friend who never knew the Moment wherein I had more Peace in any one Action of my Life than in what I now am writing let the time past be sufficient repent for thy many Miscarriages which God hath raised me as an Instrument in his Hand to discover unto thee for the Imperiousness of thy Spirit hath but an ill Savour in the Noscrils of God's people and as it was said of the priests of old whereof the prophet declares that because they caused many to stumble therefore were they despised and made vile before all the People so it may in time be said of thee unless thou Repent because thou hast laid Stumbling-blocks before many The Righteous God is Witness between thee and me when no mortal Ear that I know of did hear save our own that thou toldst me after thou grantedst my Request of having an hours private Discourse with thee at my being at London this last spring That thou knewest what thou didst in that Quotation of Micha's Mother that Idolatrous Woman though thou rendredst her as one recorded for her Wisdom and her Dirtue and that thou sawest 't would be a Stumbling-block I therefore cannot but take this opportunity seriously to put it to thy Conscience dost thou think thou hast done well to put a Stumbling block before the people of the Lord dost thou think a blessing can attend such an Action in thee when Christ himself hath pronounced a general woe against those who are guilty thereof Oh George consider before it be quite too late do not continue an instrument to raise Divisions Strife and Contention amongst the professors of the Truth for if thou dost the loss of many souls may be laid at thy door which in one day may be a burthen too heavy for thee to bear Perhaps some may think many things I hint at are groundless especially the matter relating to G. F's advising the rich to secure Worldly Estate and to buy Tythes and therefore to come a little closer I add these two queries I. Whether thou G. F. whilst Isaac Penington was in prison and in Erpectation of being premunired didst not thou advise or at least encourage Mary Penington to secure her or their Estate and whether afterward thou G. F. didst not speak in discourse with another Friend about the same matter to this effect viz. What a condition she viz. Mary Penington had been in had it not been for thee meaning as to outward Estate If thou G. F. deny this I will undertake to prove it or bring Teltimony under the hand of a Credible Friend in Truth that Mary Penington did signifie so much as is queried in the first part of the query and also prove or bring under the hand of a Credible Friend in Truth to whom thou G. F. spoke according as is queried in the latter part II. Whether thou G. F. didst not advise Nathaniel Crips of the County of Glocester to buy his Eythes both of Priest and Impropriator If thou deny it I will undertake to prove it or bring it under the hand of Nathaniel Crips that thou so didst Bristol the 20th of the 7th Month 1678. William Rogers The aforesaid answer was read in the Mens Meeting of Friends of the City of Bristol at which some of the Party with G. F. seemed very uneasie whereupon some Priends to VVilliam Rogers proposed to this effect That William Rogers was in the City for he acquainted a Friend that he would be within at his House if Occasion should be to send for him and ready to stand by what he had done and that if they pleased they might appoint a Meeting on purpose with William Rogers on this Occasion but none of the Party with G. F. appeared to appoint a Meeting the secret Cause whereof we believe was because that some of the Party with him were conscious to themselves that G. F. in many things was represented no otherwise than he had manifested himself to be Thus far
the Citation out of the 15th Section of the 2d part of the said Manuscript To the aforesaid Answer and Queries given by me G.F. made a Reply with a False Certificate as hereafter will be mentioned annexed thereto by John Blaykling unto which I writ a Rejoynder and caused the same to be copyed and sent unto him And forasmuch as some other Abuses laid at G. F's door are together with my Rejoinder mentioned in the 21th Section of the 2d part of the Manuscript beforeeited I think it needful to insert not only my Rejoinder to G. F. but also some other part of the said Section pertinent on this Occasion with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part which now follows ON the 21th of the first Month 1678. Was delivered me a Manuscript subscribed G. F. with a Testimony and Postscript subscribed John Blaykling What is therein written and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month 1678. which was read in the Mens Meeting of Friends in the City of Bristol And forasmuch as G. F. hath laid down two False Assertions on which he seems to build the greatest part if not all of those things which he concludes are False Charges I shall apply my self to manifest those two False Assertions and so the Force of his six sheets of Paper in answer to one of mine will for the most part if not altogether fall to the ground as such an impertinent idle discourse that 's nauseous to men of Honesty and endued with Understanding unless it be the Fruit of Understanding and Honesty which I know is not nor can be to give credit unto the words of a Man detectable of many Lyes from the sight of his own Reply and compared with what he pretends to Answer Moreover 't is observable that he not only praiseth himself at a high rate but also vilifieth and scandalizeth others in general terms and sometimes in particular and yet brings no proof for either to me it appears that his best skill to answer any thing is of late so manifested which cannot but be obvious to every impartial Eye that shall throughly peruse and ponder his Answer to me G. F's first False Assertion hinted at as before is contained in these his words viz. My Paper is an Epistle to Friends which thou confessest is an Exhortation in itself good To this I Reply this Sentence and Assertion is False and not to be found in my Answer to him my own words relating to an Exhortation in itself good is in my Answer to be found only in these two Sentences viz. The above-recited Paper I take to be wholly made up of Queries to all those that make away their Estates for fear of the Spoilers in time of Persecution excepting this one Sentence of Exhortation Do you not distrust and despair of God Almighty his Protecting and Delivering you with his Almighty Power to the Exhortation I say it is in itself good c. Which plainly relates to that one sentence which I took to be an Exhortation but not to all his Paper which he terms an Epistle to Friends From G. F's words viz. An Epistle to Friends such as have not heard what is contained in the said paper may be apt to conclude that it contains something of Exhortation Counsel Doctrine Instruction Teaching Prophesying or Prayer or at least some Sentences which imports his being then exercised in some or one of the aforementioned spiritual gifts but no such thing is therein found more than what may be pretended from the aforesaid sentence of Exhortation as I took it but that Sentence may also be taken for a Query as well as an Exhortation And as to the rest of the paper 't is all Queries which gives me occasion to ask this question viz. Whether such a Paper can properly be called an Epistle to Friends in Truth especially since 't is easily savoured that those he writes to are such as in his esteem are exercised in the spirit of the World that lusteth to Envy for so his words clearly import if one of his Queries and the beginning of his paper be compared the beginning of his paper runs thus Friends all you that do make away or over your Estates c. and then about the middle of his queries thus saith Whether this spirit that doth so is not the Spirit of the World that doth lust to Envy To conclude as to this False Assertion G F. hath scattered the substance thereof in at least eight several places in his Answer to me which to speak in plain and vulgar Language is one downright Lye told eight times over and since in the second Page of the said Manuscript he seems to imply that I have not been Civil and Ingenuous as a Man I now appeal to all ingenuous Readers whether this his Action shews any degree of Civility or Ingenuity either as a Man or Christian The second False Assertion before hinted at I thus manifest I proposed Thirteen Queries to him after I had answered the substance of his Queries and having so done I then proceeded to add and that in a distinct Paragraph from the Queries these few following lines viz. The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing of their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that reâ—â—â—ite against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Uphoiders of such that bear witness against Wickedness and Dark Spirits and yet be so dark as to record an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loesness and yet be so loose as to quote a meeting of Men and Women where Lewdness was
therefore the less I do lake notice of them because I know them to be all False and Malicious Charges From the words All false and Malicious Charges I refer it to the Reader to consider whether there is not about five or six lyes more whereof he may from thence be detected and that from the view of his own Reply only besides that which may be termed Forgery in adding to my words viz. before-mentioned which words are none of mine but his and as I take it to render me to speak what I neither thought or intended My first Query is about his staying almost a quarter of a year from Meeting or at least a very considerable time though held in the very house of his Residence this he denyes not but pretends he was VVeak so that the breath of People sitting near him did overcome him further adding these his very own words viz. So that it was hard for me to sit by any out of the Meeting much more in it In my third Query it 's thus said And yet art not thou sensible that thou art the Man that hast advised the Rich to secure worldly Estate that so the Persecutors might not become Spoilers thereof To this G. F. answers Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny On this Query I take occasion to observe that he is detectable of several Lyes from the view of his own paper if Isaac Penington and Mary his Wife may be properly termed the rich and if they may not I query of G.F. whether any among us may The 1st Lye whereof I take him on this occasion to be detectable is that he saith thus Thou hast not particularised any when in my paper I had thus in particular queried whether thou G. F. whilst Isaac Penington was in Prison and in expectation of being Premunired did not advise or at least encourage Mary the Wife of Isaac Penington to secure her or their Estate if thou deny it I shall undertake to prove it or bring Testimony under the hand of a Credible Friend in truth that Mary Penington did signifie so much The 2d I take notice of is these his words Though thou hast generally charged me To which I say I did not for I named not the Rich in general and with this he charges me again in his Reply in these words viz. As thou goest over and over thy Paper of False Charges that I should advise the Rich in a general way to secure their Estates The 3d I take notice of on this occasion is from this word groundless when as he doth not deny that he did so advise Mary Penington signifying also That if Mary Penington in her weakness did secure her Land for her and her Children c. yet what is this to thy making away thy Estate c and so bids me make what I can of it saying Hers was but a particular case which leads me to observe thus much that my Query was not Groundless and so this may as I take it justly be termed the Third Lye whereof he is detectable from these his before-cited words viz. Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny But that which aggravates his Error the more is his thus saying I never advised thee to make away thy Estate nor none else as if Mary Penington was no body And as to these his words yet what is this to thy making away thy Estate I answer and confess that G. F. amongst his many Lyes hath written some Truth for 't is very true 't is nothing to the making away my Estate doubtless it only secured their own and not mine neither was G. F. ever so friendly to me as to take so much care of me and my family besides on another score I may say 't is nothing to me because I never profest my self principled to walk by other peoples outward Patterns without knowing a better ground so to do than a mere Outward Example neither did I so do from any Dispensation given me from G. F. or any Body else and if any shall seem displeased at my using the word Dispensation on this occasion to be plain I shall tell the Reader in short that I find G.F. in his Reply thus to say on the very Occasion relating to Mary Penington viz. For sometimes when people are weak and tender and in trouble they are to be left in some Cases which they cannot bear as in another case the Apostle said concerning Dayes c. but when they would make a sect of it and their Principle as thou dost then the Apostle judged them On which words of George Fox these necessary Observations may be made if friends of truth are to be left in some cases then according as I take G. F's Meaning to be some body is to leave them This some Body in this Case I take to be G. F. supposing himself invested with Power in some Cases over Friends to leave them Here I am sensible the Reader may query What are they to be left to To this I answer G. F. doth not in so many words tell what but yet 't is plain his Meaning is if it be just to measure his Meaning by his Words not to leave them to their own for then Mary Penington in probability would not have acted according to his Advice because G. F. in his Answer saith He heard Mary say She durst not remove her Moveable Goods and therefore I reasonably suppose that his further Meaning is that he hath power to dispense with Friends doing something contrary to what they according to their own Measure received have Freedom in themselves to do which to me is further evidenced from the latter part of his words which are these But when they would make a Sect of it and their Principle as thou dost then the Apostle judged them To which I say he hath quoted no Scripture to prove his Assertion and I affirm he is capable to quote none for proof thus to write as a just Parallel in my Case However his words serve Effectually to manifest unto me his Pride or Ignorance for by these his words make a Sect of it and their Principle compared with what I have already observed on this Occasion shews to me that acting according to ones Principle in some Cases at least without an Allowance so to do from G. F. is worthy of Condemnation which I take to be the Fruit of his Pride or Ignorance all which being considered occasions me to query of G. F. Whether 't is not Deceit in him to insinuate as if Mary Peningtons Securing her Estate was the Fruit of her Weakness when it seems clearly to appear that 't was not only done in Persuance of his Advice but also he himself confesseth in his Answer That he heard Mary Penington say she durst not remove her Moveable Goods And
saith to this my Query whether thou G. F. did not advise Nathaniel Crips to buy his Tythes c. if thou deny it I will undertake to prove it or bring it under the hand of Nathaniel Crips that thou so did To this a Part of G. F's Answer is on this wise But for him to turn this and say I advised him to buy his Tythes he doth me a great deal of Wrong and so he might have spared to impeach me Wrongfully And in another Part of his Answer thus In the Morning I was walking in his Chamber I saw this Spirit made some like Devils that they mattered not what they said to blemish the Reputation of them that wished them well both Temporally and Spiritually From the Word Temporally 't is rational to suppose that G. F. for the temporal Good of Nathaniel Crips advised him to buy his Tythes even as he denies not that he advised Mary Penington for the Good of her and her Children whereof I have already treated to secure her Estate from the Spoilers but here methinks the Reader may be apt to query What should be the Reason that G. F. should seem to deny this and not his advising Mary Penington to secure her Estate since here also he might have as well crept out under the Notion that Friends in some Cases when they are weak are to be left as he did in the Case of Mary Penington To this I say G. F. can best answer however the Reader shall have my thoughts which are these I think that Isaac and Mary Penington had not of late so honourable and good an Esteem for John Story as Formerly though they may for G. F. even as Nathaniel Crips hath of late been disaffected with G. F's Actions in some things though not with John Story 's so far as I know Now if G. F. should have denied the Matter relating to Mary Penington it might have occasioned the loss of his Interest in her and her Husband and with them in many more because they know it to be Truth and if he could have gotten Twenty Eight Persons to have signed a False Certificate that he did not so advise 't would have had no more Credit with them than the signing of the False Certificate hereafter following by Twenty Eight hands whose End therein I take to be to evidence in his favour that what I and many more saw with our Eyes was Vntrue hath place with me and such many others which is none at all but G. F. having already in great Measure as I suppose if not altogether lost his Interest in the heart of Nathaniel Crips he peradventure in that Case scruples not to deny the Truth and for ought I know 't is on this Confidence that he can obtain a False Certificate under the hands of Twenty Eight Persons that he did not so which though it might the more confirm Nathaniel Crips that G. F. is wrong yet many others might be the more confident that his Opposers are Wrong and since the Import of his Answer implies a Denial that he advised Nathaniel Crips to buy his Tythes I think it needful here to cite not only Nathaniel Crips his Certificate and Testimony in that Case but also the Testimony of Robert Arch in Relation to G. F's Advice to him also touching the Buying of his Tythe THis is to certifie all whom it may concern that G. F. being several Years past at my house and as he and I were speaking together concerning Payment of Tythes I told him that in the Parish where I dwell there is both Priest and Impropriator and that both of them claimed Tythes of the Inhabitants and amongst our Discourse that we had thereabout G. F. then advised me to purchase the Tythes of them this he spake in Love to me and I took it no Otherwise but if he will prosecute others for such things whereof he is more guilty himself he will much lose his honour and hardly ever recover it again this I thought fit and indeed bound to certifie whereunto I subscribe my Name The 23d of the 11th Mo. 1677. Nathaniel Crips GEorge Fox being at my house as I remember it was that time that he came into our Country to set up the manthly and quarterly Meetings and there being several Writings or Epistles read of George 's which were as Instructions to Friends to be read at the quarterly Meetings in which there was written as I remember that such Friends that did pay Tythe should be exhorted or admonished which I took notice of and when I had a convenient Opportunity as George was in my Garden I told him there was two or three Priests and two Impropriators did claim Tythe of me or of my Land but unto the Priests I had never paid any and as for the Impropriators I did not much contend with them but did suffer them to take the Tythe said G. F. to me canst not thou buy it buy it said he I answered him that I did look upon it to be no odds or difference between paying of it and buying of it So that what George did then say to me I took it that it was in tenderness to me and so I believe to this day Burton-Hill the 18th of the 11th Mo. 1677. Robert Arch. It now remains that I say something of G. F's Departure out of the Meeting at Broad Mead within the City of Bristol in time of Persecution since a part of his words in Answer thereto are on this wise Oh William I am sorry thou shouldst affirm this Untruth and father it upon the sight of thine own Eye which I say is utterly False But I do remember many years ago I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me nor as much as askt for my name then that I heard or could understand by any other and I believe there are many in Bristol that have not let in Prejudice and Enmity against me that will witness against this false Charge and for thee to term this a distrustful and despairing Spirit c. this is not well This is the substance of what G. F. saith in his Answer to me as a Vindication of himself but forasmuch as before I received his Answer he was offended at my discourse touching this matter amongst Friends which by the way was occasioned through his Reflections on John Story as a Fleer in time of Persecution which never yet was convincingly proved unto me and therefore for the clearing himself the best he could gave forth a Paper I think it needful to add that also that so the Reader may know the most that G. F. can say for himself but first the Reader may observe that though G. F. saith for thee to term this a distrustful and despairing Spirit yet his so saying is groundless my own words were these which some may term
they said Thou art more than a thousand of us and yet he doth not manifest his dislike of their so saying and after this he bad some who are known to have been antient grave Friends to walk by because many people were walking there The Third thing I take notice of is this that G. F. was for having a good Meeting after the Souldiers were gone saying if the Souldiers should come before that time we might happen to get a good Meeting afterward and though the Young Man said in Answer that the Souldiers were Neighbours and civil People and would hardly meddle which was an Encouragement to George Fox to stand in his Testimony yet he kept still walking in the Fields The Fourth thing I observe is this that one of the Young Men went from him about two Bow shots under the Hedge waving his Hat to G. F. this I may not term a Boy on top of a Hill waving his Hat to Friends spoken of by G. F. by way of Reflection on John Story though denied by John Story and by his Answers intended only so far as I understand to shew Friends the way to the Meeting but a Boy Vnder a Hedge waving his Hat to George Fox and as may reasonably be supposed to keep him from Meeting because G. F. saith As I turned back to go round about the Orchard there was a place I could see over the Hedge the Souldiers were all over the Orchard truly I did not go in among them I shall now leave it to the Impartial Reader to consider whether if it were so that any Friends when they met without doors did for Conveniency set a Boy on top of a Hill to wave his Hat to signifie the VVay Friends might pass unto a good Meeting be not more justifiable than to have a Boy under a Hedge to wave his Hat to keep G. F. from Meeting The Fifth thing I take notice of is this That was a horrid Lye that I hid my self in a Ditch for my own part I cannot imagine wherein from G. F's own words the horrid Lye doth consist more than in saying a Ditch when it ought to have been said a Bank cast up which in Probability is G. F's mistake for 't is well known that in many places where Banks are cast up in the Country there is also a Ditch however 't is observable that his words cannot reasonably be taken to import a Denial that he hid himself behind a Bank The Sixth thing I take notice of is this That the Meeting broke up about three of the Clock and that he went not into the house where the Meeting was but to another two Bowshots off and stayed to refresh himself and yet rode twenty miles that Night which is not very common for G. F. to do as ever I could understand after a Meeting broke up so late The Seventh thing I take notice of is this that though as to that Meeting at Ringwood if Report be true there are many notorious Circumstances to shew him a Fleer in time of Persecution yet I observe he makes mention but of one particular thing that he saith is a Lye or False and that is before signified which I take to be no more than saying in a Ditch instead of behind a Bank which to me is a Demonstration that he could not in Truth deny other things reported of him on this Occasion which puts me in mind thus farther to say that if instead of telling that they swept the Barn c. he had named the Hour when he came in the Meeting as well as when the Meeting broke up and that he did not advise the Friends to gather together and then be gone from them until the Souldiers were gone that so he might come and stay a little while amongst them and then be gone twenty miles that night to be sure to be far enough out of their reach it might have made his Testimony look with a better face especially if he had had so much Patience as to have gone into the house after Meeting to visit the Distressed Family the VVoman as he saith being dead To conclude my Observations herein I thus say That I firmly believe 't would have tended more to G. F's Credit plainly to have confest that at Times and Seasons he hath contrived to save himself and keep out of the reach of Persecutors than after he hath so done to cover the matter by such sort of Discourses as these now manifested are wherein his Weakness and Confusion doth so appear as cannot but be obvious to every Impartial and Judicious Reader And now forasmuch as John Ward and twenty seven more have given forth a certificate intending thereby to clear G.F. I thought it needful to add that also that so nothing that may be pretended would have favoured his Cause might be omitted by me the said Certificate now follows A Testimony of some Friends of Bristol in Answer to William Roger's False Charging of George Fox for Fleeing in time of Persecution and particularly at the Meeting-House in Broad Mead in the same City WHereas William Rogers in his Paper of Queries to George Fox which some of us have already given our Testimony against hath charged the said George Fox to be one of the greatest Fleers in time of Persecution of any that he knew professing the Truth and accounted by others a faithful Friend and for Confirmation thereof hath brought an Instance at a Meeting here at Bristol at which George Fox was present about fifteen years since at which Meeting he saith The Persecutors coming up one pair of Stairs while George Fox was speaking the said George Fox as some may term it in a distrustful Spirit did step down and went out at a back pair of Stairs to which he saith his Eyes with many more were witnesses As to which we have this to say who were generally all of us at all or most part of the Meetings which George Fox was at here that we never knew or can remember that ever any Persecutors did come up the Stairs whilst George Fox was speaking so as to occasion the ceasing his Testimony on that account as William Rogers would infinuate but this may be put amongst the rest of his False Calumnies and Charges And we further testifie that whereas there was two pair of Stairs one of which William Rogers calls a Back-pair that both pair of Stairs were common for Friends to come up and down at and that George Fox was known to come up the same Stairs to that Meeting And this Testimony we have in our hearts for George Fox as a man Remote in Spirit and Example from any such Practice as Fleeing in time of Persecution though charged therewith by Apostates and Bad Spirits and we have cause to believe that he hath held up his Testimony in Faithfulness both in Doing and in Suffering on Truths Account being confirmed herein by his large Travels Sufferings and Imprisonments in many Goals in which
my self at Bristol Anno 1677. and in divers other Papers in the giving forth whereof I have been concerned since that day wherein it hath evidently appeared that such as cannot be subject to some Outward Orders or Prescriptions given forth by George Fox or some others assuming Authority so to do are judged and condemned for refusing submission without true regard to a Consciencious Scruple as if the exaltation of Christ's Government in the heart consisted in Conformity to other mens lines made ready to our hands a lively Instance hereof may be easily discerned by those who shall peruse the forty four Articles of Accusation drawn up against John Wilkinson and John Story and proceedings in Relation thereunto both before and after the four dayes Meeting at Drawel especially if compared with the Paper given forth from Ellis Hook's Chamber dated the 12th of the 4th Month 1677 subscribed by Charles Marshal and 65 persons more and the Answers thereunto all which are recorded in the Manuscript first made mention of in the Preface to the 1st Part of the Christian Quaker ready for perusal of any Friend desiring to view the same In the sense of these things can I truly say that my heart is even melted before the Lord that Iniquity should grow to so high a pitch in any that are Professors of Truth as to write at so wicked and ungodly a rate as John Blaykling hath done and yet bring forth nothing that doth in truth prove me worthy of the least of his evil Reflections which now leads me to manifest unto the Reader what are the particular Matters of Fact that he chargeth me with since 't is reasonable that that should have been by him laid down as evidence that I am worthy of his general and gross Reflections In order hereunto I say I have diligently perused his Postscript several times over on purpose to notifie every particular Matter of Fact which in his or any ones sense I did suppose might be accounted Evil and do not find more than these two particulars following here cited word for word out of John Blaykling's Postscript The First is on this wise And as to that particular Reflection cast upon him which William Rogers if his Interrogation be an Affirmation of the Matter would ground an Accusation upon viz. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meeting and did not John Blaykling by name manifest his Burthen and Exercise of spirit on thine and the truths behalf for thy so doing and having thus repeated my words he proceeds and saith I answer if William Rogers affirm that I had a burthen on my Spirit with respect to George Fox as out of God's Counsel in that matter or as departing from the Truth I do testifie that he affirms an Untruth and that it doth arise in him from a Spirit of Envy watching for Evil against the Innocent whom God justifies On this I observe that John Blaykling cannot lay all his general and gross Reflections at my Door on that account because he himself doth not take it to be a Charge unless my Interogation be an affirmation which he doth not there affirm it to be neither did I ever intend it so yet 't is rational to conclude from the aforesaid words of John Blaykling that I had ground so to query and therefore I now appeal unto God's Witness in all Consciences whether John Blaykling be not found contradicting himself since in his Postscript he thus saith Is this the Shift you are put to that he meaning John Wilkinson should not be found a False Prophet to charge a Lye upon me to defame the Innocent withal meaning as may reasonably be taken with respect to what I query as aforesaid with relation to him and George Fox which to me is an Evidence that the Word of the Lord by John Wilkinson is fulfilling since it appears as aforesaid that my Query was not groundless and that George Fox accounts it a False Charge And though John Blaykling proceeds to query doth not the Lord confound you in all your undertakings yet there appears to me no Ground for his so querying but rather that his and G. F's Confusion to their Shame is abundantly manifested from what may be visible to every Impartial Understanding Reader that will be at the pains to compare all written by George Fox John Blaykling and my self on this Occasion without other proofs The Second particular matter of Fact laid by John Blaykling to my Charge is on this wise And whereas William Rogers asks if George Fox would not have accounted this in another the Fruit of a Careless Slothful Libertine or Dark Spirit that was either departed or departing from the Truth c implicitly thereby charging him with it To which John Blaykling thus saith Might not William Rogers have applied this at home who knows in his Conscience what a Libertine Loose and Dark Spirit departing from his Subjection to the Truth he hath given way to and hath taken a Liberty to himself to make away his visible Estate or at least a considerable part of it to avoid suffering thereby On this I observe that as to this particular with respect to securing a part of my Estate Jo. Blaykling cannot lay all his prophane and wicked Charges against me at my door on that account without contradiction to his large Testimony for George Fox as a man that is spotless and still keeping his Integrity because George Fox denies not as before is manifested that he advised Mary the Wife of Isaac Penington to secure her or their Estate from the hands of the Spoilers My last Observation is on John Blaykling's beginning of his Postscript by which it appears to me that one of his ends was to appear thus publick as a witness on behalf of George Fox to clear all Aspersions that my self and others had cast on him as afore mentioned and indeed he hath done it excellently well if testifying that G. F. is spotless without entring into the Merit of Matters of Fact be a sufficient proof but if not his Testimony and Certificate is for the most part of no Credit However it occasions me to note what Irreligious Confidence attends him thus to appear as a Witness to clear G. F. of many things he knows nothing of for John Blaykling was not with George Fox at Bristol and with Nathaniel Crips when Occasion of Nathaniel Crips his Charge touching G. F 's advising him to buy his Tythes was taken and yet John Blaykling's Certificate as by the Scope thereof doth plainly appear to me is to clear G.F. from all Aspersions whatsoever or from whomsoever To be plain such Attempts are a Shame and Scandal to Religion and are an Abhorrency to men of common and moral Honesty but 't is to be doubted that since that day wherein John Blaykling Robert Barrow and two others gave it under their hands in a Letter to Friends at Bristol That they by
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
Spirit that does so meaning making away Estates c. for fear of the Spoyler in time of Persecution is not the Spirit of the World that doth lust to Envy which is Earthly Sensual and Devilish which doubtless will be taken by some to be intended by him as a Reflection on such as so do without a Dispensation from him p. 44 45 46. Observations on George Fox's not denying that he had Twelve or Thirteen Hundred Pounds but yet denyes that he had so much secured and also on his signifying That something descended to him as his Birth-Right wherein a Token of Pride is manifested and 't is well if he be not now ashamed of the Meanness of his Earthly Parentage which whilst he kept his Place in Humility hath been accounted a Sign of the Fulfilling of Paul's Words when he said God hath chosen the Foolish Things of the World to confound the VVise c. p. 47 48 49 50. George Fox makes a False Application of Sound Words which Words are these viz. And it is not right to make a Man an Offender for Words if he acknowledge them and as may reasonably be taken to cover the False Prophet Solomon Eccles because his following Words are these As I perceive Solomon Eccles hath done p. 50 51 52. George Fox Condemnable by his own Rule in making mention of James Naylor as an Old Opposer p. 52. Observations on George Fox's not acknowledging that he advised Nathaniel Crips to buy his Tythes together with Nathaniel Crips and Robert Arch their Testimonies That George Fox did so Advise p. 53 54 55. Observations on George Fox's Answer touching his Departure out of a Meeting in time of Persecution in Bristol and also on his Testimony given forth before on a Report That William Rogers should charge him for Flying in Time of Persecution in Bristol-Meeting shewing that he hath Contradicted himself by saying in his Answer to William Rogers thus I was sitting in a Meeting at Bristol when another was Speaking and some Officers came up and took him away And in his Testimony given forth on the same Occasion he saith There came no Souldiers nor Officers whil'st I was in the Meeting neither before nor after p. 55 56 57. George Fox's own Relation both of the Meeting at Bristol and Ringwood shews many particular Matters acted by him which if it had been acted by John Story or some others would in probability be termed to come from that Spirit that said Master save thy Self p. 57 to 62. Divers Testimonies That George Fox departed out of the Meeting at Bristol in Time of Persecution before the Meeting was ended p. 62 63 64. Observations on George Fox's Testimony touching his Behaviour at Ringwood-Meeting doth manifest his Weakness and Confusion and that 't would have tended more to his Credit plainly to have confest that at Times and Seasons he hath continued to Save himself than after he hath so done to cover the Matter p. 64 65 66 67. A Certificate from divers Persons of Bristol in Favour of George Fox p. 67 68 69. By Observations thereon 't is proved to be a False One in several Respects p. 69 70 71. George Fox and his Parties Unity called in Question and their Confusion manifested and He proved to be exercised by that Spirit that made some like Devils if his own Words may be a proper Measuring-Line for him p. 71. George Fox in a two-fold Respect rendred Guilty of a False Charge p. 72. George Fox's Doctrine viz. That the Apostle one while Circumcised and then again forbad it and one while said They should not Iudge one another about Dayes and Meats and Drinks and afterward Judged them for it who made it their Principle Examined and found not a sufficient Argument to Answer the End intended by him viz. To Vindicate his Advising Mary Penington to Secure her Estate that durst not Remove her Moveable Goods and made it not as George Fox believes her Principle nor yet to Judge another for Securing his Estate when Principled so to do Together also with some Animadversions touching Circumcision Observation of Dayes Meats and Drinks in the Apostles Dayes wherein the Truth is clear from some Constructions which from George Fox's Words may be taken to follow p. 72 73 74 75 76. Observations on John Blaykling's Certificate given forth in Favour of George Fox manifesting That his Testimony for him is more like a Parasite to an Earthly Prince than a Well-meaning Christian and that his Villifying William Rogers is more like a Scold than a Sober Man for that he is not proved by Particular Matter of Fact worthy of any Evil Reflection John Blaykling's Certificate proved of no Credit because he appears to clear George Fox at a general Rate from Guilt whenas George Fox himself knows though he sent abroad John Blaykling's Certificate with his Reply that John Blaikling was not present with him and so could not be a Witness to clear him when Occasion hath been taken to charge George Fox Guilty in several Things p. 76 to 83. Something written by George Fox to Iohn Story denying that he cast all those Scandals on John Story which Henry Sweeting of Hartford hath testifyed he did and since proved by several Witnesses whose Testimonies are inserted p. 83 84 85 86 87. John Story 's Testimony of his Clearness of those Scandals and Reproaches p. 87 88. George Fox by the Import of his Words in a Letter page 83. written to John Story if applyed to his own Actions in relation to William Rogers will be found detectable of a Practice neither Humane Civil Moral or Honest p. 88 89. Government Two sorts of Government owned by us viz. the One is the Outward Government under which we Live the Other is the Inward Government of Christ not represented by Visible Persons certainly known by Outward Natures nor yet Establish't by Man Together with some Marks by which the Opposers of Christ's Government may be known 3 d. Part p. 3 to 14. 27 28 29. A Testimony on behalf of such as are in Subjection to Christ's Government wherein their Sense is manifested touching the Effect thereof and the Manner of its Operation 3 d. Part p. 33 34. Gifts Diversities of Gifts are given Inconveniencies attending going beyond the Gift given 3 d. Part p. 30 31 32. Every one ought to Minister according as he hath Received the Gift p. 46 47. H HYpocrisy In the Printed Sense of a Publick Preacher our Opposer 't is declared That 't is Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes 1st Part p. 9. See Believers I IAsper Batt his Three Companions A part of their Errors discovered in Replying to some Part of an Answer of bristol-Bristol-Friends cited 2 d. Part p. 72 to 84. to a Paper Dated from Ellis Hooks his Chamber London the 12th of the 4th Moneth 1677. Subscribed by Sixty-Six Persons whereof Iasper Batt and his Three Companions are
Part p. 7 8. See also the 3 d. Part p. 7 8. The General-Assembly of the Cburch of the First-Born 3 d. Part p. 74 78. Members of Christ's Body not certainly describable by Outward Marks and Tokens Outward Orders insufficient for their Conservation 3 d. Part p. 57 58. No Member of the Church of Christ one more than another is exempted from being lyable to err pag. 75 76 77 78. N Â O OBedience What kind of Obedience finds Acceptance what not 3 d. Part p. 26 33. See Church-Government Though the Obedience of Christ made many Righteous yet 't is no Proof that any were or can be made Partakers of that Righteousness whil'st Sin reigns in the Mortal Body 2 d. Part p. 67 68. Opposers From an Objection raised Occasion is taken to shew the Difference between Us and our Opposers though our Language relating to Principle and Practice in some things agree 1 st Part p. 30 31. Order of the Gospel is the Power of God and cannot be Establish't by Man 3 d. Part p. 25. Outward Orders The Establishers thereof under the Notion of Christ's Government Invaders of Christ's Prerogative 1 st Part p. 4. Reasons given why they are unsuitable to be accounted a Part of Christ's Government 3 d. prt p. 6 7 8 9 11 23 24. See 1 st Part p 6 7 8. See Church-Government P PErfection Every Gift of God is Perfect No such Perfect State attainable wherein 't is not needful for Man to Watch 2 d. Part p. 14. A Cessation from Sin attainable 2 d. Part p. 14 15 16 19 20. Persecution An Objection touching Securing Outward Estate in Time of Persecution Christ's Words to Peter and Saul's Action of saving Agag being instanced is Answered 1 st Part p. 30 to 36. Plain-Language On what Ground used 2 d. Part p. 34. Power of Decision of Differences by Robert Barclay's Words imports a Jurisdiction in such as he accounts the Church over Property 3. Part p. 35. Observations on the said Sence shewing the Inconsistency thereof with Truth 3 d. Part p. 35 to 41. Power to Bind and Loose is not from Christ's Words so far as from the Scripture we learn pleaded by the Apostles or any Assembly under the Notion of Christ's Church 3 d. Part p. 66 67. Principles Reputed by Robert Barclay the Bond by which we became Centered into One Body meaning Christ's Body the Church 3 d. Part p. 54. His Assertion and Argument refuted p. 54 to 59. The like he saith touching Practices and Doctrines p. 54. Professors of Christianity How they come to disagree touching some Religious Matters whenas whil'st they keep to Scripture-Language they agree in Principles termed Fundamental that are relative to the Matter wherein they differ 2 d. Part p. 69 70. Prophet Raised like unto Moses is Christ Jesus and no other is owned by us like unto Moses under the Second Covenant but Christ Jesus 1 st Part p. 10 11. Q Â R REign of Christ is by his Spirit in the Heart 3 d. Part p. 4. Robert Barclay An Answer to his Book of Government manifesting Erroneous Doctrines held forth by him 3 d. Part p. 15 to 88. The Chief Matters discours'd of in the said Answer p. 19 20 21 22 23. Robert Barclay's Postscript to the said Book by way of Epistle to Friends wherein he affirms That he never found Occasion to Repent or Retract any thing from the Matter and Principles there asserted by him And further also That though the Things chiefly scrupled at are as he saith cleared by Will m. Rogers his own Letter yet that all may be satisfyed by having them from his own Hand he was free to Write his Postscript William Rogers his Observations adjoyned to the said Postscript shew First That Robert Barclay Justifies his Book Secondly That the pretended Letter of William Rogers is by Robert Barclay acknowledged to contain Robert Barclay's Sence and Explication of the Matters scrupled in his Book Thirdly That his Postscript was writ that all might have his Sence of the Matters chiefly scrupled under his own Hand according to the Explications given in William Rogers his pretended Letter Fourthly That notwithstanding all this the Explications in the said Letter are not to be found in his Book nor yet all of them in his Postscript neither doth his Postscript and Book agree nor yet either of Them with Truth in many Things 3 d. Part p. 99 to 124. Rule See Church-Government S SAlvation of Mankind See Kingdom of God and Justification Sathan The Qualifications of such whom Sathan hath made use of to rend and divide the Church of Christ viz. such as have Zeal without Knowledge such as have Knowledge without Zeal and others that have abounded in Confidence without either Knowledge or Zeal 1 st Part p. 69 to 78. Schismes The Ground thereof and some Marks by which 't is known 3 d. Part p. 41 42. Scriptures may be an Instrument through the Spirit whereby Faith in Christ may be attained unto 2 d. Part p. 3 4. And albeit they have been owned by Us and our Antient Friends to be a Rule yet we have not owned them to be the Infallible Rule but instead thereof the Spirit And yet they have been of late streined by Robert Barclay to make them the Rule to rule over our Brethren p. 48 49 50 51. See Church-Government Sentences or Degrees of any Assembly though pretending themselves the Church in Matters relating to Conscience no Bond upon Believers without inward Conviction 3 d. Part p. 58 61 62. See Believers Sin See Perfection Spirit What is meant by this kind of our Opposer's Language viz. Dark Leaven'd Rending Dividing Separate Spirit 1 st Part p. 6. Spiritual Matters Cognizable by the Government held forth by Robert Barclay 3 d. Part p. 53. Swearing under the Gospel-Dispensation not Lawful in any Case 2 d. Part 37 38 39. Submission to any Assembly that in any tollerable Supposition may be termed the Church of Christ is so pleaded for by Robert Barclay as that Want of Sight shall not excuse being Guilty of Disobeying God 3 d. Pare p. 69. That Sence refuted his Perversion of the Scriptures cited discovered 3 d. Part p. 69 to 80. Supper of the Lord the Night before he was Betrayed p. 51. The Doctrine of Christ at that Supper Owned p. 51 52. Scripture reputed to relate to that Practice Explained p. 52 to 61. T TEstimonies In what Case these words Let th'Testimonies of Friends arise have been notoriously abused 1 st Part p. 18 19. Traditions See Church-Government Tree of Knowledge of Good and Evil cannot properly be a Comparison to represent Knowledge that is Devilish or the Thing that is Evil 2 d. Part p. 28 29. Tythes no Gospel-Maintenance to a Gospel-Ministry 2 d. Part p. 40 to 44. U VNity Divers Things laid down wherein the Faithful were at Unity 1 st Part p. 2 3 4. In what Sence the Apostle exhorted thereto 1 st Part p. 36 37. Inconveniences attending this Doctrine no Unity but in Conformity 1 st Part p. 72 73. An Universal Establish't Unity with respect to Faith and Discipline relating to Believers in Christ by Outward Instruments is inconsisting with Gospel-Liberty 3 d. Part p. 82 to 86. See Believers The Mark of a Member of Christ's Church in Unity with the Body is an Inward Invisible Mark 3 d. Part p. 83 84. W VVArs not Lawful to be entred into by Us to work our own Deliverance from under Oppressive Laws and Magistrates 2 d. Part p. 30 31 32. Weak Believers may be Received to doubtful Disputations by assigning the Decision of Controversy to the Church since Contention may arise who or where they are 3 d. Part p. 59 60. Wisdom from Above and that which is not from Above is deseribed Wisdom which we have as Creatures is not that Wisdom which by the Apostle is termed Sensual and Devilish but is given us of God 2 d. Part p. 21 to 25. Women having received a Revelation to Utter in the Church may Speak Unruly Disorderly Women may be warned to be Silent even as it is their Duty so to be in the Church 3 d. Part p. 52. Works What sort are Necessary to Salvation and what not Works spoken of by the Apostle James are the same sort of Works spoken of by the Apostle Paul 2 d. Part p. 16 17 18 19. Writings for Publick View By whom Approved or else not to be Printed 3 d. Part p. 29 30 Reasons against the Method of such Approbation and Limitation 3 d. Part p. 29 30 31 32. X Â Y Â Z ZEal without Knowledge Some Parts of the Fruit thereof described 1 st Part pag. 70 71 72 73. Zeal according to Knowledge accepted by God 1 st Part p. 70. A Part of the Qualifications of such as are endued with it 1 st Part p. 77. THE Postscript following the Preface is added to clear the Truth as well as my self from this pretended Argument against my Printing viz. That I came up to London to read a Charge behind George Fox 's Back and That though I pretended a Readiness to Meet him I had no Desire thereto Which gives me Occasion to lay down several Observations and Reasons invalidating the pretended Argument together with a Letter written by Me to James Claypoole and Three other Friends in London to cover a Remonstrance to the Friends of London All on purpose that they might use their Interest to cause George Fox to submit to a Hearing that so if possible some Expedient might have been found to satisfy my Conscience otherwise than by Printing Which I acquainted them of as well as George Fox and that I intended to proceed therein unless so much Notice should be taken of my Call for Justice against the Reproachful Actions and Trespasses of George Fox as that he might be brought to a Hearing before Friends to the end that if Guilty he might give Satisfaction if not he might be Quitted There are also signified in the said Postscript several Things which are clear Evidences that George Fox would not assent to any Meeting for the aforesaid End Which coming to my Knowledge I was then free of all Concern to sollicite him more either by Word or Writing for a Meeting and had no further Bond upon me to forbear proceeding to Print as Expeditious as I could William Rogers
Answer ye are out of the Wisdom and Fellowship of the Gospel herein for where-ever Truth is concerned the Friends of Truth may be concerned by counsel advice or other aid or assistance and to talk of Cityes Places or Countries by way of Limitation is narrow weak and unsound it is a plain restrain which is of the nature of Imposition it ariseth from the same Ground and tends to the same Center and the end of this very Spirit how small soever its appearances are thought now to be is down-right Independencyes Parishes and Schismes suffer but the Universal Cord to be cut and these things must follow hereby one Place will be ignorant of the Actions of another and each be as distinct Governments and by things happening between Persons of differing Meetings a Foundation is laid for Emulation Strife and Division but where Truth only Rules and Reigns and that all Friends of Truth have Free access in it Truth and not Man nor Men rules and raignes for they that would have a Meeting rule are as far from Truth as they that would have a Man rule for it is neither Man nor Men but Truth in all that must and will preside amongst us and the Faithful are of one mind because they have but one Head Here the Reader may take notice that the Replyer who is not a mean One useth the Word Independencyes and seems to speak against Seperate and Independant Priviledges and distinct Governments and yet also imports by his words that neither Man Men nor Meetings ought to Rule but that Truth must and will preside amongst us and that the Faithful are all of one Mind because they have but one Head Hence some may be apt to enquire What may be the meaning of these his words and the End of this very Spirit is downright Independencyes Parishes and Schisms To this we Answer That we take him to mean that there are some who in his sense either are or in the end may become Schismaticks because they are not principled to depend on the Assemblies of Men though under a Form of Government but on the Sufficiency of Gods Grace which seems to be evident from this his Expressions suffer the universal Cord by which we cannot take him to mean the Power of God but some outward thing to be cut and these things must follow viz. hereby one Place will be ignorant of the Actions of another and each will plead Seperate and Independent Priviledges in fine they will be as distinct Governments and by things happening between Persons of different Meetings a foundation is laid for Emulation Strife and Division but had he not so said we have sufficient Evidence satisfying us that what we take to be his Meaning may reasonably be taken to be his very Meaning since 't is not rational to take him to mean an Independency on the Light of Christ and Sufficiency of Gods Grace because 't is used by way of Reflection on those whose great Concern at this day as we believe is to contend and plead for this undoubted Christian-Freedom and Priviledge that as under the Profession of Christianity the Sons and Daughters of Men have by the True Ministers of Christ been committed to Gods Grace so they ought to be left free to the Sufficiency of his Grace as that Teacher of Righteousness on which they ought to depend notwithstanding many False and Hireling Ministers have usually thus said We commit you to the Word of Gods Grace and yet be found Persecutors of those who giving heed to the Word of Grace could not adhere to their words He that hath an ear to hear let him hear We appeal now to Gods Witness in every impartial Reader whether the Replyers Language in his afore-cited Reply favours of the Truth and in the mean while shall leave this our Testimony on record that Truth may appear amongst a Few Countrey Friends in a small Village and that they from the Appearance thereof may act by way of Counsel Exhortation Aid or Assistance charging troublesom turbulent Disquieters of Gods People not to meddle with them unless concerned and yet may not Justly be reflected on as such as would cut the Vniversal Cord which is the Power of God and cannot be cut whereby we were gathered nor yet that the end of their Spirits are Independencies Parishes Schismes and that they are Pleaders for such Seperate Independent Priviledges as have not a dependency on Gods leading Grace Oh Friends away with all such discourse that tells you in one Line that no Man Men nor Meetings but Truth must Rule and Preside and yet reflect on others as claiming and pleading for Seperate Priviledges and distinct Governments when in Reallity they plead for nothing but to be left according as the antient Labourers who were Instruments in Gods hand to gather us did leave us commit us and commend us to the Grace of God and the Teachings thereof as manifest in every ones Inward Parts making no mentition of having their Dependencies on General Quarterly Monthly or any other Meetings of Men whatsoever and therefore we cannot but give forth this as a warning to all to take heed that ye be not deceived by the cunning Sleights and Devices of Man to leave your Teacher that cannot be removed into a Corner and instead thereof be found depending on the Dicttates and Prescriptions of fallible Man He that hath an ear to hear let him hear But to come yet more close to the matter in hand we cannot but further declare that though the Replier thus hath said To talk of Cityes Places or Countryes by way of limitation is narrow weak and unsound it is a plain restraint it is of the nature of Imposition yet we must take Liberty to tell him that we are not so void of sense but to perceive that the General Meeting is that unto which in the sense of some all Friends ought to have an Eye above any other Meeting of Friends whatsoever and that the meaning of this Exhortation frequently uttered viz. Have any Eye to the Brethren is chiefly mean't with respect to that Meeting this we take to be both Limitation and a Design of Imposition And whereas the Replier hath said Hereby one Place will be ignorant of the Actions of another as if that were matter of ill consequence we think meet to add that we do know those who have busied themselves first to bring the Actions at one Place unto another have occasioned Emulation Strife and Division amongst Friends at Unity So that instead of approving themselves Keepers of other Mens Vineyards they have been Destroyers both of other mens and their own Vineyards too as by sad Examples is too too evidently manifested in the Countries and Places where we Live or have been Conversant If report be True it hath been Jealoused by some who cry much against some others under the term of Dark Spirits though Honest Friends That this kind of arguing to leave Friends to the Grace Light