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
Reality Members of the true Church Because this Light in which we had Believed did reveal unto us that those who were but in the Gentile Nature and had come no further than the Outward Court that was given to the Gentiles might have all the Outward Marks and signs of a Member of their Churches and yet know very little of the washing by the Water of Regeneration and Sanctification through the Spirit which every Member of the true Church that 's Built on the Rock Christ comes to be Witness of And therefore when our Opposers who professed not the Truth would reflect upon us on this wise You are a confused People you gather not into Church-fellowships you have no certain Way to know one another to be Members of the Church as we have And why do you not put forth your Creed that so we may know what and how many the Articles of your Faith are and what you stand for and what you stand against The best Answer that ever as we could understand we were capable to give in Truth unto such was this The True Church is in God who is the Author and Finisher of our Faith we have believed in the Sufficiency of his Grace unto which if we are obedient according to the respective measures thereof given of God and Received by us we then have the Witness of God in our Consciences giving Evidence that we are of the True Brotherhood and of the Church of the First Born whose Names are written in Heaven though we do not alleadge any outward Marks and Signes whereby our Bodies being Temples wherein the Holy Ghost doth dwell ought to be accounted within the pale of the true Church And albeit no Outward Society of Men amongst us calling themselves the Church have put forth any certain number of Articles of Faith with this Testimony that every one that professeth himself a Member of the Church of Christ ought so to Believe or else not be accounted of the True Church yet many of our Freinds unto whom the Lord hath given Divine Understanding have written divers Books according as the Spirit of the Lord hath moved upon their Hearts out of which the sound Doctrines we hold and stand for may be collected though others so reputed may thorough Weakness have erred To conclude as to this particular we further thus testifie In the Church of Christ there are Babes Young Men and Fathers there are the Weak and the Strong Suppose a Weak Brothers Faith Differs from his Brethren must he be accounted a Fool or an Hipocrite Nay Nay Charity measures not so We find this very Case happening amongst the Romans and what said Paul in that Case Read Rom. 14.3 4 22 23. and there Paul thus adviseth Let not him that eateth dispise him that eateth not and let not him that eateth not Judge him which eateth for God hath received him Who art thou that condemnest another Man's Servant To his own Master he standeth or falleth Hast thou Faith Have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Hence 't is evident the Members of the Church differed in their Faith he that did eat was not to be Judged because he was Received of God he that did not eat was so far from being Judged that the Apostle condemnes the very eating whilest there was a Doubt though the abstaining from eating was the Fruit of Weakness We now leave it to the Conscience of every Impartial Reader in the Light of Christ Jesus to weigh and consider whether it can be Service to the Truth and agreeable to the meaning of the Spirit at this day for any person under the name of Quaker to give forth this Doctrine 't is folly and hipocrisy to profess our selves Members of the True Church and yet not believe thus as the True Church believes though the giver forth thereof may to this purpose also declare as to give the publisher thereof his due he hath That they never did preach up such a Position as a great Argument to enforce People into their Faith SECT V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are instructed not to depend on Man but on the sufficiency of God's Grace A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or disobedience The Government of Christ and the Laws thereof are inward Some part of the Fruits brought forth under the said Government are discribed An Objection relating to the Securing any part of a mans Estate on a fore-sight of a Premunire or Fines for meeting answered HAving thus far eased our selves 't is with us in short to inform the Reader what we stand for and what we stand against that so the understanding impartiall Reader who cannot be principled to shut out all Reason and all Wisdom notwithstanding publick Exhortations to the contrary as if Wisdom and Reason of all kinds were condemnable may perceive more clearly what we are and what we are not That then which chiefly we stand for is Truth and Righteousness and that Christ's Government may be exalted in every Heart which might be branched forth into many particular Doctrines and Practices but forasmuch as that hath largely been treated on by many antient honourable Friends to Truth and Righteousness who were Instruments in Gods Hand to gather us into the Belief of his Light and Sufficiency of his Grace though since fallen asleep and that we intend more particularly to treat thereon in the second part of this Treatise we shall not much enlarge thereon in this part yet think it necessary for the sakes of some here to signifie That Truth and Righteousness for which we stand under the Government of Christ hath Instructed us not to depend on Man for teaching but on the Sufficiency of Gods Grace nor yet to put into the mouths of false Prophets or Hireling Shepherds and on this foot we have had a Testimony against paying of Tythes as being that Antichristian-Yoak which in the dark Night of Apostacy hath been spread over Nations and as we came to believe in the Light of Christ Jesus and to depend upon the Sufficiency of his Grace and to know the benefit of our assembling our selves together to wait upon the Lord for the arising of his pure immortal Life to the refreshing and consolating our immortal Souls we have been made willing Praises be to our God to continue the assembling of our Selves together waiting upon the Lord in the day of Persecution and Hour of Tryal though Sufferings might therefore attend believing that whatsoever society of People had been in the Life of Christianity and yet should for Fear of Man or the Lawes of Men forsake the assembling of themselves together as the manner of some hath been in dayes past when the will of the Lord
John 6.53 when he said Except ye eat of the Flesh of the Son of Man and Drink his Blood you have no Life in you For though Christ so said yet he did not intend that there could be a Profiting as to the Growth of the Inward Man by Eating outward Flesh no more than the Children of Light do at this Day believe that the Eating of the Outward Bread can nourish the Immortal Soul Joh. 6.63 And therefore Christ said It is the Spirit that quickneth the Flesh profiteth nothing CHAP. XI Touching Justification and Salvation through Faith in Christ WHat the Scripture saith touching Justification and Salvation we own viz. Rom. 8.30 That the Called of God are Justifyed and that This Justification is freely by his Grace through the Redemption Rom. 3.24 25. that is in Jesus Christ by Faith in his Blood for the Remission of Sins that are past and that Tit. 2.11 Salvation is brought through the Grace of God that hath appeared unto all Men. Object This Sense of yours cannot be denyed because your Language agrees with the Holy Scriptures But the Question is Whether your Meaning thereby is that you own a Justification of Persons or a State of Salvation attainable through the Blood of Christ not only without an Infusion of Righteousness but also by a Pardon of Sins and accepting of Persons as perfectly Righteous at the Tribunal of God not for any Works wrought in them or done by them but for Christ's sake not by imputing the Act of Faith or any pretended Light or Principle within them or any of their Evangelical Obedience to him as their Righteousness before God but by Accepting and Imputing the Obedience and Satisfaction of Christ for them and to them And Whether or no you do not account that Justification and Sanctification are all one and the same thing because Sanctification is inseparably joyned with Justification 1 Cor. 6.11 which if you should we cannot but take you therein to Err because in Justification God imputeth the Righteousness of Christ to us Rom. 4.6 8. But in Sanctification the Spirit of God infuseth Grace into us and enableth to the Exercise thereof Ezek. 36.27 Answ The Objection seems to be raised by such as have put their Meanings on the Scriptures of Truth when in truth they cannot say That by the Revelation of the Spirit of God they have been led thereto And therefore such Meanings may well be taken to be no other than meer Private Interpretations and not that which is signifyed by the Holy Ghost However that our Sense relating to the Material Parts of the Objection may be known we thus say First That Justification unto Life Eternal or a State of Salvation is not attainable but through Faith in the Blood of Christ or the Leadings of God's Grace that hath appeared unto all Men and that nothing which we of our selves are capable to perform can in any wise be so Meritorious as thereby to render us worthy of that Justification which all the Saints in Light are attained unto as absolutely necessary to the being made a Partaker of the great Salvation of God By these our words Nothing which we of our selves are capable to perform our Meaning is not only an Exclusion of all legal Performances which the Apostles in their Epistles plentifully hinted at but also of all other Outward Dutyes and Performances of what Nature and Kind soever that our Outward Man is of ability without the Assistance of the Spirit of God to act and bring forth And if any from these words in the Objection viz. Wrought in them Act of Faith Evangelical Obedience c. shall conclude that the very Works and Actions which by the Spirit of God we are enabled to bring forth are of no Advantage towards Eternal Salvation but that it 's through Faith alone attainable We then thus Answer That the word Faith in the Scripture may be taken in a two-fold sense the one is a Faith that is not without a further growth accompanyed with the Salvation of God and therefore cannot be the Faith intended in the Objection The other is Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and so must be that intended in the Objection But then this inconsistency with Truth plainly appears in the Objection viz. A reliance on Faith excluding Works wrought by the Spirit The inconsistency lies here Wheresoever a lively Faith unto Salvation is manifested it is accompanyed with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be We shall now prove to evince against all Opposers the truth of what we have Asserted First That there is a Faith which without a further growth is not accompanyed with the Salvation of God is evident from the words of Paul Rom. 13.11 For now is our Salvation nearer than when we believed Which clearly shews that the Scripture informs us of a Belief or Faith attained by such as were not arrived unto nor yet Witnesses of the Salvation of God They were only come nearer unto it than when they first believed but not come at it And no doubt but this Belief or Faith spoken of by the Apostle was a Faith on Christ that is to say That He was the Son of God c. For so to believe was the Work encouraged in the beginning according as appears by the words of Christ unto the multitude John 6.29 This is the Work of God that ye believe on him whom he hath sent And this was said by Christ in Answer to this Question proposed to him by the Multitude What shall we do that we might work the Works of God Phil. 1.15 16 17 18. Besides we find the Apostle rejoycing That Christ was Preached though by some 't was of Envy and Strife and in Pretence And no doubt his End was that the Sons of Men might come to believe That Christ was the Son of God and That the Messiah that was waited for was come Of whom there was an Expectation John 4.25 That he should tell us all things And so when the Sons of Men whether Jews or Gentiles were come so far as to believe That Christ was that Messiah that was to come there was Ground of Hope that they might in due time come to Witness the Obedience of Faith unto Righteousness The Author to the Hebrews tells us Heb. 12.2 That Jesus is the Author and Finisher of our Faith No doubt this was not a Work done in a Moment or Twinkling of an Eye for though he is the Author and Object of every true Christians Faith yet we learn from the Holy Scriptures that such as believed That Jesus was the Lord stood in need of many ‖ Rom. 13.13 14. Heb. 10.23 24. Exhortations Reproofs and Instructions and that God made use of Instruments to build them up in the most Holy
fellowship with the Children of Light are not inconsistant with that form that the Power of God may lead into For I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings shall by their Practices therein not only assume as some there are who to my Knowledge have too manifestly so done but continue to assume another place in the Body than that wherein God hath placed them or shall endeavour so to establish Outward Indispensible Rules and Orders therein relating to Conscience as that such of the Brethren who submit not thereunto shall be accounted not of the Body though they see it not their Duty it may be Just with the Lord as a token of his Indignation and Displeasure to withdraw his refreshing Presence from such Assemblies and then their Meetings may become as useless as a Body without a Spirit is But yet Robert Barclay undertakes to describe the Order of the Government and how far it extends and also testifies the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers Notwithstanding which his saying I Affirm they are in the Practice of many things with respect to Church-discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent and are not found in the Practice of some other things which were either practised exhorted to or commanded by the Apostle Secondly I Affirm that as Christ's Kingdom is not of this World so the Members of Christ's Church have not Power in Cases of Difference arising amongst themselves touching outward things to assume Jurisdiction over the Properties and Worldly Concerns each of other when not chosen for that Service by the Consent of the Members Differing and yet I do say 't is the duty of fellow-members that are at variance to refer by mutual choice their Cause unto other Brethren But Yet R. B. saith As a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things Thirdly I Affirm That nothing can become a Right and Christian Bond upon Believers to be Exercised in any practical duty relating to the things of God and Matters of Conscience until convinced by the Witness of God in their Consciences of the service thereof Fourthly That the Belief of Certain Principles and Doctines though believed through the force of Truth on the understanding and Practices depending thereon are not the very Bond by which the People of the Lord called Quakers are become centered into the Fellowship of Christ's Body nor yet the Cause that gather'd them but the Spirit is the Bond and in the best sense such Principles c. are but the Fruit of the Bond and the Cause that gathered them was Gods Love That the Sentence and Judgment of any man or men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recomendation to every mans conscience in the Sight of God and that when the Conscience is sensible that Gods Witness therein doth Answer thereto then the Conscience is bound and not before But Yet R. B. tells us That Principles and Doctrines believed thorough the Force of Truth on the Understanding and Practices necessarily depending thereon are the Terms that have drawn us together and the very Bond by which we became centered into one Body and Fellowship or are linked to the Body and the Cause that gathered us as in his Treatise Page 48 49 may appear And whether in R. B's Sense the Centure of a part of Christ's Body ought not to become a Bond on all the Members and that in Cases of Conscience too I refer the Reader to peruse his sixth Section Fiftly I Affirm That the Qualification of a Member of Christ's Body is Sanctification through the Spirit that where any number of such are assembled together in Christ's name though but of the lesser Rank in the Body there is the Church of Christ that before such an Assembly Cases of Differences may be brought which may be besides the Gift or Capacity of such to determin and Judge and therefore infallible Judgment which is unalterably seated in the Spirit in some cases may be wanting to appear through any one Member in such Assemblies as properly may be called the Church of Christ But yet R. B. saith in his Treatise Page 68. That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorow some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so termed Sixthly Since 't is commonly reputed that none but Papists pretend Tradition to Justify their Actions wherein the Scripture is silent and that we have no President in the Scriptures that the Apostles and Elders under the Notion of the Church of Christ did take upon them to determin Controversies arising amongst the Apostles and Elders in the Church of Christ touching Cases of Conscience without the assent of the Differing Parties who especially if Equals and once at Unity and their Cases Matters of Conscience arising from occasional differing Sense and Judgment have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases Therefore I affirm if any shall without the assent of such Partyes differing take upon them to be a bond that the differing Partyes must subject such their Case to their dicisive sentence and accordingly submit and be subject though they are not clear in Conscience so to do such do Justly subject themselves to the censure of being Imposers and Usurpers Seventhly That submission to the positive sentences of others touching matters of conscience though supposing themselves the Church of Christ before the conscience is convinc'd by God's Witness therein is an abuse to the Profession of Truth an antient mark of Apostacy and an infallible token that such who so submit have no inward sense that they are led thereunto by the Spirit of the Lord but notwithstanding these two last particulars are evidently true yet whosoever reads what R. B. hath asserted in Page 68. may find that according to his Lines and Assertions this short ensuing sentence may be collected without the least abuse of his words viz. That any ones not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tollerable supposition be termed the Church of Christ is disobedience to God though the persons refusing pretend they refuse on the account they see it not The Innovations and Scripture-Misapplications of R. B. Detected I Shall begin with the Title Page wherein R. B. thus saith So is also the Antient Apostolick Order of the Church of Christ Re-established and settled on its right
Basis and Foundation To which I thus say This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers or any outward Form and Order which is or hath been by any called the Order of the Gospel I do not understand to be rightly applicable to those amongst the said People who have retained their first Love to and Savour of the Truth and right Understanding of the Principle thereof not that I would hereby be understood that it s not necessary to be in the Exercise of Outward Order with respect to that Gospel-discipline which becomes the Church of Christ but that which I understand not to be rightly applicable unto them is manifested in what follows Though the principle of Truth in these latter dayes hath and may further lead into the Practice of Outward Order in Discipline with relation to the Church of Christ yet I affirm that part of that Outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Footsteps thereof to be found in the Scriptures as exhorted to or as practised by the Apostles I could give many Instances hereof but one shall suffice viz. The Form of Proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians and tho the Papists pretend to Tradition yet the People of the Lord called Quakers do not Besides 't is evident by the Scriptures of Truth that the Apostles were found in the Practice of that which the People called Quakers do not only out of Conscience to God forbear but have had many Contests with others touching the same as esteeming it though permitted for a season by reason of the Weakness of the People amongst the number of those Outward Ordinances out of which the Lord hath at this day gathered his People witness Water-Baptism The word Order with respect to Outward Government Establish't by the Church of Christ over it self I remember not in the Scriptures of Truth yet much of late is spoken of the Order of the Gospel and of establishing the same and that with respect to Outward Prescriptions and Orders practised or endeavoured to be introduced amongst the People of the Lord called Quakers and in perticular R. B. Page 40. speaks of the Truth and Faith we have been and are in the Lords Hands building up To which I say The Consideration that Christ is the Truth and the great Power of God and that an Establishing in the Faith cannot Properly be termed A building up of Faith gives me occasion to treat a little touching the words establish and build up We know from the testimony of truth in our selves as well as from the Scriptures of Truth without us that we may be Instruments in the hands of the Lord to build up one another in the most Holy Faith in Christ the Truth the Power of God but 't is neither agreeable to the Testimony of Truth in us nor yet the Scriptures of Truth without us for any to account themselves of Ability to establish God's Power for its that by which the World was made Now the Order of the Gospel is the Power of God and nothing else according to the declared sence of our ancient Friends can properly be called the Order of the Gospel but the Power of God for though some outward Form or appearance may be according to the Order of the Gospel yet it can no more properly be called the very Order of the Gospel than the Fruit of a Tree can be called the Tree it self and therefore those who pretend to establish the Order of the Gospel may as well pretend to establish the Power of God it self 'T is true this Power is of Ability to establish Man in the Faith of God's Elect but Man is not of Ability to establish it those who understand the Nature and Tenours of the two Covenants may easily discern the Truth hereof Under the First Covenant which was outward the mind of God was manifested to the People from the Priests Lips which were to preserve Knowledge and this Covenant did consist in divers Outward Ordinances c. establisht and impos'd upon the People until the Time of Reformation Under the Second Covenant being the New Covenant or Gospel dispensation the Mind and Will of God is manifested in his People through the Revelation of his Spirit according to that of Paul Rom. 1.19 That which may be known of God is manifested in them Christ also said John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things The Law under this covenant is written in the heart Heb. 8.10 11. I will write my Law in their Hearts they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall Know me c. Here 's not the least ground of encouragement for any man under the New Covenant which was not to be like unto the Old to pretend that Gods Spirit doth or will lead any to establish Outward Orders relating to matters of Conscience as the Order of the Gospel for if that which is to be known of God is manifested in us then though it may be needfull to stir up according as the Lord shall move in his servants the pure Mind in us that so we may be in the Exercise of what God requires through the maifestation of himself in us there is no need to establish any thing without us to shew it If the Spirit of Truth is to lead into all truth those who would be leading us in another way will prove little better then Thieves and Robbers which Climb up another way to enter in than by the door If the Law be written in the heart and that no Obedience finds Acceptance with the Lord but Obedience to his Law from an inward Impulse and Drawing of his Spirit thereunto in our selves there 's no need of establishing Outward Indispensible Rules which may relate to the Conscience to walk by for were it possible so to do and any should yield Obedience on no better ground then because'tis so establish't by such a Man or Assembly of Men this sort of Obedience would find no more acceptance with the Lord than the offering of Swines flesh or the Halt and Blind for a Sacrifice under the First Covenant did For though many may be so Weak as not to know the difference between the two Covenants in some respects yet there are Few of the Lord's People called Quakers but have this undoubted Truth sealed in their hearts That none of their Outward Practices under the Exercise of Christ's Government find's acceptance with the Lord but as they have an Evidence in their Consciences that therein they Answer the measure of Truth in themselves Paul writing to the Colossians thus saith As ye have received Christ Jesus the Lord so walk in him Rooted and built up
of Gods Spirit to publish unto the World for God be over-ruled by Timothy a Son when according to the aforesaid Author he ought to be ruled by Paul the Father nay perhaps by one that is of much lesser rank in the Body if so be he hath a word of Exhortation on the behalf of Gods Truth is usually exercised therein in publick But suppose no such Obstruction hath or may appear yet I query Whether it looks like a part of Christ's Government for Timothy the Son to be admitted as a Judge over the Writings of Paul who as a Father begot him unto the Truth Paul 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit mentioning several of them viz. The Word of Wisdom the Word of Knowledge Faith Gifts of Healing Working of Miracles Prophesy Discerning of Spirits divers kinds of Tongues Interpretation of Tongues and then at length saith God hath set some in the Church First Apostles secondarily Prophets thirdly teachers and after that Miracles c. and then saith are all Prophets are all Apostles are all Teachers c. And again Rom 14.6 7 8. He thus saith having then gifts differing according to the Grace that 's given to us whether Prophesy let us Prophesy according to the Proportion of Faith or ministry let us wait on our Ministry or he that teacheth on teaching or he that exhorteth on Exhortation From all which 't is evident that God hath given diversities of Gifts and that those Members who may be skilful through the Grace of God to Exercise one Gift may be unskillfull to exercise another and so every own ought to wait on their own Gift that therein they may be exercised and that also not beyond but according to the Proportion of Faith for doubtless the Apostle was sensible there was a proneness in some to run beyond their Gift and therefore he saith according to the Proportion of Faith Now should any number of Persons amongst whom there should be only such whose Gifts are either to Prophesy Teach or Exhort but not to discern Spirits sit together and take upon them to consider whether that which is given forth for publick Service by any Brother seriously declaring that God moved thereunto ought to come to publick View and be found hindring the coming forth of the same when nothing unsound appears they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God Nay if peradventure there should be some amongst them whose Gifts are to discern Spirits and so accordingly gives their approabation or disapprobation it becomes not others not gifted therein to concern themselves because their Duty is if Paul's Counsel be good to wait on their own Gift and though such may declare they have Unity therewith in the Life Yet that may be only the Fruit of their Lips or of a hasty Spirit that may have Zeal without Knowledge when the Matter wherewith they declare themselves at Unity is without the Compass of their Gift Knowledge or Capacity to Judge of But yet I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in Publick under the name of any who make profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick View I should be glad of the Opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt yet am perswaded the Lord would preserve me from suffering the Counsel of any to lead me contrary to what I believed the Lord moved unless through the Word of Wisdom and Knowledge they could convince me of Errour and so come to see it my place to forbear And this I account agreeable to the Truth which preferrs Obedience to our own Measures of Grace before Obedience to the Measures of others and to wait on our own Gifts and not the Gifts of others even as I account it contrary to Truth and as a Branch springing from that Spirit which would limit the Holy One of Israel to subject the Approbation of Coming or not Coming of all Writings whatsoever given forth on a Religious Account to publick View unto the Judgment of any unless such as are perfectly skilful in all Spiritual Gifts Mysteries and Knowledge relating to the Matters appertaining to Gods Kingdom and the Salvation of Mankind Had this uncertain unselected Assembly spoken of been such at the time when R. B's small Treatise was approved doubtless it would never have past as that whereby Truth would be promoted through a Belief of all the Matters which therein he asserts for Truth Moreover when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a perticular person but of that Assembly also not only so but peradventure may be reflected though unworthily on the whole Body of the People called Quakers on a common Presumption that having past the Test of that Meeting the whole Church approves thereof I am even ready to query Whether it were not better to let every Man stand or fall to his own Master in this respect unless some better Expedient might be found than such an one as hath admitted of such Erroneous Assertions as to the dishonour of Truth are contained in R. B's Treatise And if any one should object and say What wouldst not thou submit to the Sentence of such Apostles with whom the Word of Wisdom and Knowledge dwelt Yes verily I should and ought so to do if my Faith were such as certainly to believe they are such Apostles to me but not before read 2 Cor. 10.13 14 15 16. From all which I do according to Truth thus conclude That it is groundlesly asserted by R. B. in the Sense I take his Lines to import viz. with respect to Outward Orders that the ancient Apostolick Order of the Church of Christ is Re-established amongst the People of God called Quakers Yet I do testify that the Government of Christ ought to be exercised in and over his Church and that though the Order of this Government is not so described as that by any Outward Rule or Written Prescription as a sufficient Means Man may exactly walk therein Yet I am perswaded that there are many of Gods People amongst those who in Derision are called Quakers that have been so Obedient unto that Grace which hath been given them according to the Gift of Christ as that it may be truly said of them That they are Established in the Faith of Gods Elect and that they are in Subjection according to their Measures to the Government of Christ which by the Authority of his own Power and Spirit he hath Establish'd in their Inward Parts so that through that Obedience which is of Faith other Obedience availing not they are exercising themselves according to the Leadings of
sprang through an Inward Departure from the Anointing in themselves Obedience whereunto according to the respective Measures of Grace given of God and received by each Member was a manifestation of that wherein the Unity of the Body stands and as the Apostacy entered no doubt but the Traditions and Rudiments of Men came to be exalted against which the Apostle Paul cautioned the Colossians saying Col. 2.8 Beware lest there be any that spoyl you through the Traditions of Men according to the Rudiments of the World and not after Christ but yet notwithstanding I Question whether any have been greater Pretenders to Unity than those who have been exalting the Traditions of Men and shall leave it to the Judicious Reader to consider whether a sufficient Evidence hereof appears not in divers Apostatised * Note * Men of prejudiced Spirits may conclude that I herein strike at the true Church God forbid I should so do for the true Church never exalted the Traditions and Rudiments of Men for though the Apostle said in 2 Thes 2.15 Hold the Traditions which ye have been taught yet his very Prayer in the next verse That the Lord would establish them in every good Word and Work shews that his Desire was not that any should follow the Traditions of any further than the Lord might establish them therein and this was far from following the Rudiments and Traditions of Men of Imposing his Traditions otherwise than according as they should be establish't therein by the Lord. Churches professing Christianity wherein is establish't by Outward means what is to be Believed and what is to be practised and yet doubtless as remote from the Unity wherein the Fellowship of the Saints in Light doth consist as the East is from the West and so in their Unity being but Outward have found no more acceptance with the Lord than the Vnworthy Eaters did whilest they discerned not the Lords Body Many of Gods People yet in the Body are Witnesses that one part of that Testimony which accompanied the Servants of the Lord in those latter Days was against Outward Forms Traditions Prescriptions Decrees Ordinances of men with relation to Matters Spiritual and Divine and wherein the Consciences of Gods People might be concerned as being those Rudiments of the World out of which he hath determined to gather his People for to the Children of Light they appeared more agreeable to the Nature and Tenour of the First-Covenant than the Second and not only so but to establish his Church on the Rock Christ that so as they received him they might walk in him according to their respective Measures of Grace given them of God to profit withal and which as the Apostle declared was sufficient for them Now Inasmuch as the Testimony of Truth hath been that what God leads out of he usually leads not into again I appeal to Gods Witness in all Consciences whether an Indispensable Establishment of Outward Orders Prescriptions and Decrees for the Members of the Church of Christ to walk by and submit unto at this Day and wherein the Liberty of their Consciences may be invaded of which my meaning is no other Liberty than what the Gospel allows doth not seem to exalt that sort of Unity wherein the Fellowship of the Saints in Light doth not consist and so consequently may become the means to draw the Minds of Gods People outward and to cause them to look at Outward things under the notition of Things establish't in the Church more than to the Anointing in themselves let Gods Witness in every Conscience Judge Objection But perhaps some may object and say May not a false Liberty get strength by a Plea for a Gospel-Liberty I answer nay For such a Plea being righteous Sin and Iniquity which is a false Liberty cannot get strength thereby And though I do confess the Enemy of mans Soul may make use thereof as the Devil did make use of Scripture when he tempted Christ to throw himself down from the Pinacle of the Temple saying The Lord shall give his Angels charge concerning thee yet 't is not reasonable to conclude a just Plea can strengthen any in a fleshly Liberty but the Tempter may if he prevail However I cannot see it yet to be my Duty to cease to do good though another may pretend that thereby evil may abound and since R. B. speaks Page 28. of a false Pretence of Liberty and that as I take his Lines to import with respect to Disobedience to certain things ordained relating to Order in the Church it s with me to describe What that Liberty of Conscience is which is according to the Gospel And in order thereunto 't is necessary to consider that the Gospel is Glad-tidings of Salvation which is not attained but by witnessing the end for which Christ was manifest in the Flesh and that was to save People from their Sins hence I conclude a Pleafor a Gospel Liberty of Conscience is a Plea for a Freedom of the Conscience from Sin and so consequently a Plea for a false Liberty of Conscience is that which pleads for Sin Objection I am yet Sensible that some may yet further thus object The difference lies not here for we find many who contend for Liberty of Conscience to plead against all Sin and that many who would not have it extend so large as thou seemest to plead for do also plead against all Sin and therefore thy distinction doth not yet satisfie To this then I thus say The true Professours of Religion say Heaven is the Mark they aim at and that this is not attainable without Peace of Conscience and that every man must give an account of himself to God Hence the Law of Divine Nature teacheth us that since we must give account for our selves we ought not to be imposed upon but suffered to believe for our selves and whosoever on that score and no Evil End claimes a Liberty of Conscience it ought to be granted him and this is not contrary to that Liberty which the Gospel allows If then any who deny all Pleas for Sin rest disatisfied in their Consciences touching certain Orders ordained by some for the Church to practise and refuse the practise thereof on this score that they have no Faith touching their Service in the Church this cannot properly be called a Plea under a false Pretence of Liberty but rather a just and righteous Plea according to that Liberty of Conscience which the Gospel allows To conclude let us all watch against that Spirit that would insinuate a Belief that we ought to follow the Commands Traditions and Examples of Men when Gods Witness in our Consciences answers not otherwise such Insinuations though none of the ancient Labourers in the primitive gathering may either stand by or own the same may make way for men principled as R. B. by his small Treatise seems to be to assume Authority to Command and Rule not only over such their Brethren whom they have been
Instrumental to gather though in R. B's Sense as is before manifested such are the fittest to rule over those whom they have begotten to the Truth but also over the Labours of others and then stile themselves the Church of Christ though not guided by the unerring Spirit so to do and then also pretend that they have Power in Cases that are matters of Conscience to give positive Sentences oblieging Believers to Obey Receive and Own the same and that 't is Disobedience to God not to submit to the Positive Sentences and Decisive Judgments of any Assembly or some or other of them which in any Tolerable Supposition may be termed the Church of Christ though we see it not and so by degrees may endeavour to divest Christ of his Government and Prerogative who alone is Lord over the Conscience and by his Spirit in us is become our only Lawgiver and who alone by the influencing Vertue of his own Spirit is able to bring unto that Love and Unity which through the Life of Righteousness finds exceptance with the Lord of Life William Rogers Having now done with the citation of what was writ in answer to the aforesaid Book of Government and considering that in the First Section thereof the Author as is already cited and Observed writ of a sort of Persons that would needs be Innovators and given to Change and introducing new Doctrines and Practices not only differing but contrary to what were delivered in the beginning and in Page thirteen seems reflectingly to treat on such kind of language as this I must stay till I be convinc'd as if such language was knocked down in the beginning and as may reasonably be taken from the scope of the said Book to reflect on such among the People called Quaker who are not so Zealously affected with the Outward Formes of Government under the Notion of Church-Government pretended to be establish't amongst them as the Author or Approvers of his Book were we think it necessary to cite a Testimony Publish't in Print by Isaac Penington the younger in the year One Thousand six hundred and sixty Being a part of a Discourse Entituled The Authority and Government which Christ excluded out of his Church c. And as it lyes all together word for word and not taken by parts and pieces here and there Our end in citing this Testimony is that the impartial Reader may consider whether the said Testimony hath any Coherence with that part of the said Book of Government which is Objected against by us or doth contradict any subject matter that we have treated upon The Testimony of the said Isaac Penington the Younger now followeth THe Apostles and Ministers of Christ came from Christ with a Message of Life and Salvation with a Testimony concerning the Good Will of God and his Love to Mankind pointing out the Way from Death to Life from Bondage to Liberty from Wrath and Destruction to Peace and Salvation What they have seen what they have felt what they have tasted what they have handled what they have found redeem and deliver them that they declare abroad to others as they are moved as they are sent as they are guided and assisted Now that which they preach to is Mens Consciences in the Sight of God They open the Truth which they know they give their Testimony in the Moving Leading and Power of the Spirit and they leave it to the same Spirit to demonstrate it to Mens Consciences as it pleaseth They are nothing they can do nothing they cannot convert any Man to God but the Power that speaketh by them the same Power worketh in other Mens Consciences at its Pleasure And here is the beginning of the Government of Christ in the Heart when his Truth carries Conviction with it to the Conscience and the Conscience is drawn to yield it self up to him then he lays his Yoak upon it and takes upon him the guiding of it he cherisheth it he cleanseth it he comforteth it he ordereth it at his Pleasure and he alone preserveth it pure chast gentle Meek and pliable to the Impressions of his Spirit and as the Conscience is kept single and tender to Christ so his Government encreases therein but as it becomes hard or subject to Mens Wills so another Spirit gets Dominion over it Therefore the great work of the Minister of Christ is to keep the Conscience open to Christ and to preserve Men from receiving any Truths of Christ as from them further than the Spirit opens or to imitate any of their Practices further than the Spirit leads guides and perswades them For Persons are exceeding prone to receive things as Truths from those whom they have an high Opinion of and to Imitate their Practices and so hurt their own growth and endanger their Souls For if I receive a Truth before the Lord by his Spirit make it manifest to me I lose my Guide and follow but the Counsel of the Flesh which is exceeding greedy of receiving Truths and running into Religious Practices without the Spirit Therefore the main thing in Religion is to keep the Conscience pure to the Lord to know the Guide to follow the Guide to receive from him that Light whereby I am to walk and not to take things for Truths because others see them to be Truths but wait till the Spirit make them manifest to me nor to run into Worships Duties Performances or Practices because others are led thither but to wait till the Spirit leads me thither He that makes haste to be rich even in Religion running into Knowledge and into Worships and Performances before he feel a true and clear Guidance shall not be Innocent nor the Lord will not hold him guiltless when he comes to visit for Spiritual Adultery and Idolatry The Apostles were exceeding tender in this point for though they certainly and infallibly knew what was to be believed yet they were not Lords over Mens Faith but waited till he who is Lord of the Faith would open the way into Mens Consciences They did not take upon them to be able to turn the Key to let in Truth and Conviction into Mens Spirits as men in these Days have been too apt to undertake but directed them to him who had the Key there to wait for the Conviction and Illumination of their Minds and so to receive in as they found him give forth to them Let every man saith the Apostle be fully perswaded in his own Mind take heed of receiving things too soon take heed of running into Practices too soon doing what ye see others do but wait for your own particular Guidance and a Full Perswasion from God what is his Will concerning you Tho I know this to be a Truth yet do not ye receive it till God make it manifest to you receive Truth from his Hand stay till He gives it You. Indeed the main Matter in Religion is to keep out the wrong part the forward part the bastardly
now Query of G. F. whether these Bodies which the Apostle Paul termed the Members of Christ's Body were not the same in which the Holy Ghost dwells and the Life of Jesus was manifested And if so then according to the Apostles Doctrine Mortal and convertible unto Dust And whether or no an exclusion of all mortal Bodses whatsoever from being concerned as Members of the Church which is Christs Body be not the very ready way whereby all Liberty and Looseness that 's pleasing to the mortal Body may be Indulged and Nourished And not only so but whether the Men and VVomens Meetings will not Fall of Course and so no such Places where those who as George Fox saith are Heires of the Power may go to in Order to the taking of their Possessions as George Foxe's Language in his aforesaid Letter is 'T is further to be observed that G. F. hath not yet done with these VVords turned to Dust but proceeding asketh John Wilkinson this Question Must that which Sanctifieth God be turned to Dust I thought John thou hadst owned Christ to be the Sanctifier of all who is greater than Moses and the End of Moses but John wherein have not I Sanctified the Lord To this we Answer If G. F. who is a Mortal Man was capable to Sanctify the Lord as in his own Sense by his following VVords he seemes to be why doth he so impertinently let his Pen run by way of Reflection on John Wilkinson for using Scripture-Language so seasonable and so pertinent as he did Doubtless the Reason was a Fretful Peevish Angry Spirit then possest G. F. So that we may in his own Language used in his Letter to John VVilkinson say to him 'T is a Spirit that doth not know what it would be at it self but if G. F. had not been Capable to sanctify the Lord he is Manifested a Scoffer to ask the afore-said Question viz. But John wherein have not I Sanctified the Lord However let his Mind Sense Meaning or End in so Querying be what it will we shall undertake to give thereto this Answer viz. G. F. hath not Sanctified the Lord in writing his Book of VVomens Meetings which consists of Ninety Six Pages in Octavo and in all the Book throughout we do not find above half a side and that also scattered here and there that treats of that Service for which the Meetings of VVomen were chiefly understood to be held and that the Drift and Scope of the rest of the Book seems to be chiefly for Proof of Womens Offering Sacrifices Preaching Teaching Exhorting Admonishing Prophesying Governing Judging Singing Dancing Playing upon Musick and that Micah's Mother an Idolatrous VVoman spoken of Judges 17th was a Vertuous one and that the Assemblies of the Women did continue amongst the Jewes till they went into Transgression but yet Quotes for Proof of the last Assertion only 2 Kings 23. which mentions nothing to his purpose of VVomens Meetings more than that good King Josiah broke down the Houses of the Sodomites that were in the House of the Lord where the VVomen wove Hangings for the Groves which good King Josiah burnt Neither do we believe that he hath Sanctified the Lord in Accusing John VVilkinson and John Story for Tyth-Payers or Conniving at others Paying for them as in his aforesaid Letter he as we take it doth though they are therein esteemed to be greatly Abused and Mis-represented and we never understood it could be proved against them But that which aggravates G. F's Sin is That he hath been guilty of Advising Two Persons to buy their Tythes which is equal to a Continual Payment viz. Nathaniel Crips of the County of Glocester for one and Robert Arch living but a few Miles from the said Crips for another as they are ready to testify unto any Enquiring Reader and as in the Twenty-First Section of ‖ Note 'T is the Second Part of the Manuscript first mentioned in the Preface to the First Part. this Second Part by their Testimonies appears G. F. tells John Wilkinson thus But that whereby you may come into Unity it must be in the unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and meeting without Prescription of your Elders or Deacons or your Members So your way to come into Unity is to come to the Light and Spirit that did first Convince you and judge and condemn this Spirit that hath led you into Separation with all its Works since and then in that Spirit there is no fear of Imposition And in another Place of the said Letter G. F. saith I told you That if you did not come to that which did first Convince you and bring all others whom you had drawn into a Separation with you to condemn it the Blood of all them would be required at your Hands And that was and is the Word of Truth to you and will stand and is sealed These Sentences of G. F. do lead us unto these necessary Observations First That the Way to come into Unity is to come to the Unlimited Spirit and Light that did first Convince them and bring them into Unity had G. F. ended his Method for Unity here he would have said that which would have Answered Gods Witness in our Consciences but though he talks of coming to the Unlimitted Spirit yet his following Language seemes a Design so far as he is Capable to limit the Spirit by adding these Words viz. and Judge and Condemn this Spirit that hath led you into a Separation with all its Works since by which Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story dated the 23 d. of the 8 th Moneth 76. we take him to mean all those Dapers given forth since the Outward Separation which being without any Exception and Compared with the Matters occasioning the said Outward Separation seems to Import that in G. F's Sense the Antient Friends of Truth must of necessity be departed from the Light and Spirit if they cannot Conform to some Outward Methods in relation to the Management of some outward Affaires that some of his troublesome Party would Impose on the Chosen Friends for the outward Services of Truth Oh Grosse Darkness But that which seems to manifest his Darkness yet more gross is this his Letter to John Wilkinson Informs us That such meaning as his Words to us Import such with whom he is at Unity need no Outward Prescriptions that is written with the Spirit of God in one anothers Hearts to gather them withal On this we observe that unless another thing preserves those who are gathered than that which gathered them there is then no need of Outward Prescriptions for those that are gathered unto whom only the Government contended for reacheth and if so which in Truth cannot be denyed why must these Antient Friends who have been Convinced by the Light and Spirit of God be Reckoned had and such whom God will Blast
ninety four Miles to London out of all the throng of his other Occasions or if in London to wait for George Fox's coming thither when near it to ask him by Word of Mouth that which hath been before asked by Writing and no Answer given signifying the least assent to meet as hereafter will appear This indeed will be a very ready way to bring Outward Blasting according to the Prophesies of some of my Opposers if they could but create a Belief in me that on I. C's notice that G. F. will be in London I must then run after him and attend upon him on no other Foot but to know whether he will meet me without any assurance that he would be willing notwithstanding I have laboured and endeavoured so long before to obtain it and all in vain On this Occasion two things are worthy of some Enquiry First Whether George Fox is really so dignifyed as that 't is an Additional Errour in one whom he accounts a lost Sheep not to run after and wait on him If he were in reality the great Apostle of Christ as esteemed by some methinks he should have in his Remembrance the Parable spoken of by Christ touching leaving the Ninety nine Sheep to seek the One that was lost and so account it his Duty to seek after much more be ready to meet one accounted a Lost Sheep that hath been so desirous to meet him as I have been Secondly Whether James Claypoole be in reality so dignifyed as that on his Notice 't is the duty of a friend having a concern upon him relating to George Fox to ride ninety four miles or wait out of all his urging occasions many days to attend on G. F. When not willing to Answer the end to be waited for or else must incar such like Censures as are pat upon me for such an Omission I cannot but conclude that the Lord hath not so dignifyed either of them and that the Occasion of this Enquiry is the Fruit of Pride or a Gentilian sort of Lordship which the God of Heaven is determined to abase As to the report That I came up to the City of London to read a Charge behind George Fox's Back I thus Answer as 't is above represented the Action seems vile and unchristian-like because from that Representation it may be understood as if I would in a Secret way endeavour to back-bite and reproach George Fox and avoid all Occasions of meeting him Face to Face which I abhor and as on the one hand I so do so on the other hand I account it vile and unchristian-like to spread such a Representation of the matter and not declare the whole Truth and End for which my coming then was which if it had I might not then have had Occasion to have added this Postscript but since it is so I think it needful to inform the Reader of the very naked Truth from whence I take that evil Insinuation or partial Report to arise After I had by several Letters signifyed to G. F. divers Things touching which I expected Satisfaction from him and had sufficient ground to believe that he would not give it and having a Jealousie that many under the Name of Quakers looked upon him as Infallible I was constrained in my Spirit to prepare a Manuscript to discover his Errours out still with this reserve that if Friends would so assist as that I might have Justice among them in relation to him I might forbear Amongst other Places I came to London and spread the matter before James Claypoole and three other antient Friends reputed of the chiefest from whom I could have no hopes that a Meeting would be assented to on the Occasion desired to clear my self and therefore a concern of Conscience was upon me to write the ensuing Letter to James Claypoole and those other three Friends to give cover unto the ensuing Remonstrance to the Friends of London from both which the purpose of my Mind may be collected and whether or no I did not therein Act Christian-like and do as much as in me did lie with a clear Conscience that G. F's Nakedness might not be so publickly discovered as now it is William Rogers his Letter to James Claypoole and three other Antient Friends of London London 25th of 12th Month 1679. James Claypoole c. FRiends you may remember that when I parted with you Yesterday you were desirous to know where I would be in the Evening I told you to this purpose I knew not certainly but yet also acquainted you to this purpose That if you would appoint me to meet you I should readily assent thereto and though you did not appoint me yet I was in Expectation that you or at lest some of you might have had a Desire to speak with me again but understanding nothing thereof I am clear in my Spirit to depart the City and to let you have the Enclosed with an earnest breathing unto the Lord that he may direct you to make that use thereof as may tend to his Honour And that I may not be wanting to open unto you that Counsel which I believe is the Counsel of the Lord in this Case I thus say that my Perswasion is 't will tend most to the Honour of God not to keep the enclosed from the Knowledge of the Friends of the City and if you are not free to appoint a Meeting for the reading thereof then to consider of some other Way to communicate the same unto the Flock of God in this City For you know not but that a Word from the Lord may arise out of the Breast of a Babe or Suckling that may in this Case be piercing as a Dart to cause the High and Lofty to bow to Justice and no longer give Occasions of Jealousy that any one amongst those who profess the Truth should stand as an Infallible and Justifyed Person when such an One being charged with things reproachful to the Truth endeavours to evade the stroke of that Justice which in like Cases he hath prescribed for others Oh Friends In the presence of the Lord I affirm the Sins of G. Fox to have been notorious God in his Mercy hath manifested him to be a Fallible Man and according to a Gospel Method his Errours have been laid before him and he will not hear and now my Concern of Conscience is to cry aloud for justice and to signifie that I am constrained to detect him for his Evil and Errours by a printed Record unless some Expedient may be found agreeable to Truth to satisfy my Conscience otherwise And if you and others appear not to take Notice of the Call and Cry so as in Truth you and they ought then since he will not hear the word of Truth from my Pen let both you and all such unto whom this Cry and Call may or shall come stop your Mouthes from gainsaying my proceeding to clear my Conscience in the method that may seem to me most expedient
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
Spiritual Guide and Teacher which is infailible and cannot be removed into a Corner with confidence then may we conclude that none such will ever more boast of the possession which they have taken as Heirs of the Gospel with respect to things that are without Secondly As to this part of the aforesaid Objection viz. that nothing but Dryness Deadness and Barrenness appears in those who are opposed by such with whom thou art at Unity we say This seems not strange unto us for the Apostle thus Testifies We are unto God a sweet Savour of Christ in them that are saved and in them that perish to the one we are the Savour of Death unto Death and to the other the Savour of Life unto Life This give us occasion to put every one that has or may Judge the sound form of words to be Deadness Dryness Barrenness especially when Springing from such whom thou hast known to be in the Life upon this search is not the reason thereof because I am watching for evil and have let in a Spirit of Prejudice believing an evil Report when perhaps it may not be Truth If this be thy State we must plainly tell thee they are the very Tokens of a Perishing Condition and then though it be the Word of Life that is Preached yet it can be no other according to the Testimony of the Apostle but the Savour of Death unto thee Besides we have this further Observation to make that some at least of those thus Testified against as Dead Dry and Barren are chiefly such unto whom God hath given a Portion of Understanding above many of their Brethren and have and yet do as far as ever we know appear Sound in Doctrine and as blameless in Life and Conversation as any friends we have ever known and so cannot run with the Current of the Times we desire therefore that every one of the Opposers of or Judges over such will yet more thoroughly search their own Consciences and in a Godly Jealousy over themselves put these queries unto their own hearts and try things in the equal ballance Have not I many times heard Unsound Doctrines and beheld Disorder and Confusion brought forth even in Publick Meetings for worship by those who cry against Dark Seperate Spirits and yet not been a Reproof thereto Concluding notwithstanding that there did a Freshness and Life appear Have not I been often affected with an Outward Tone and strength of Lungs when there hath been little to the Information and Building up one another in the most Holy Faith Have not I been better Contented to hear a Thundering kind of Voice Crying out against a Seperate Spirit though without Distinction when not a word was spoken to shew the Way to the Kingdom than to hear the Way of Eternal Life Plainly Demonstrated by a soft and moderate Voice We know there is great cause for many to put these questions to their Consciences and to be cool in Spirit that so they may have an Answer from the Lord whose appearance is not in the strong winds but in the still Voice SECT IV. An Answer to the Third Position deducible from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hipocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes TO this we say we are altogether dissatisfied especially when we consider what a Body of darkness hath entered under the Belief of this Position we must believe as the Church believes amongst the Professors of Christianity in Ages past as well as at this present Day that such Language can become the mouth or pen of any one that professeth not only Faith in Christ but also that such his Faith is grounded upon the Inward Manifestation and Revelation of Gods Spirit in himself mark we say in himself Those who are accounted Apostate Christians have from such Assemblies which they call their Church set forth their Creeds by which it may be known what the Members of their Church do and ought to Believe and since 't is so that no Person is able to make out that ever any Assembly under the Notion of the true Church amongst the People called Quakers have published their Creed by which we mean a certain number of Articles of Faith recommending them as those things which every Member of the true Church ought to believe or else not be accounted a Member of the true Church we cannot account it unreasonable if any one that liketh not the Language touching Believing as the true Church Believes should ask the Publisher thereof this Question Hast thou not spoken this with respect to the People called Quakers as those whom thou accountest the True Church And if so is it not folly to talk of believing as this Church believes when no assembly under the notion of this Church have to this day declared and published their Creed for the ends aforesaid Nay may it not further be said we know how Papists and Protestants describe their Church but at the day wherein that which occasions this present discourse was given forth it was not discovered by any reputed Quakers publickly in Print that we know of who or were the true Church is with respect to visible persons more than what is to this effect given forth by the Author occasioning this present discourse viz. That the People called Quakers are the Church Wherein we do not take his meaning to be that all called Quakers were the Church of God but the Elect amongst them for he also saith The Church signifies the Elect and so the Reader is left without any certain Description who or where this Church is with respect to visible Persons since the Elect amongst them are not outwardly described For the clearing of the Truth and the opening of the Understandings of such as may be muddled about this matter 't is with us thus to Testifie 'T is well known that it pleased the Lord to reach unto many of our Consciences at the beginning of this latter Day that hath dawned amongst us whereby we came to Believe in the Everlasting Light of the Lord and as others held forth the Visible Orders and Written Faiths of a Visible Church to be as a Lanthorn to their Paths and as a Ground of their Faith so this Light of Christ was preach't up as a Lanthorn to our Paths and as the Ground of our Faith and then as our Understandings came to be more and more opened we clearly saw that as other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church when received into Society with their Church so we who had Believed in the Light of our Lord Jesus Christ and had the Evidence in our selves that we were of the true Brotherhood and Members of Christ's Body were at a loss infallibly to manifest unto others by any Outward Marks or Tokens that we were in
was they should not forbear might thereby come to lose their strength in the Lord for that we believe 't is the duty of every Christian to think nothing too dear to offer up for the Lord when he commands or calls for it Mark We do not say at every time that any Informer that thirsteth after our ruin and Estates thorough Malice especially when not prompted thereto by such as are Ministers of the Law calls for it but we say when the Lord Commands or Calls for it And if peradventure any should be so overcome as through Disobedience Fear or Weakness not to stand stedfast to the Testimony of Truth in the day of Tryal even in that manner that the Lord willeth it is then the Duty of those that are strong to deal gently with such and in that Charity spoken of by the Apostle 1 Cor. 13. That beareth all things that endureth all things endeavour to convince them of such their weakness that so their Faith and Strength in the Truth may come to encrease and not be so remote from bearing the Infirmities of the Weak which was the Apostles Counsel to those who were Strong as instead thereof to publish such their Weakness by way of Recrimination through the Nation especially whilest such Weakness might truly be termed want of Sight or clear Conviction We also do believe that the Government of Christ is an Inward Government that the Laws thereof are Inward and that the only place wherein they are to be exalted is in the Heart of Man for that Christ's Appearance is there to be waited for and that this Government cannot be established by Man because 't is already on Christ's Shoulders and he that sits on the Throne of David is to establish it Notwithstanding 't is well known that some called Quakers by writing under their hands have declared themselves to be the Establishers of the Churches in the Holy Order of Truth We also do believe that those who have lived under this Government of Christ bring forth the peaceable Fruits of Righteousness strive not for Preheminence nor yet like the Gentiles exercise Lordship over one another but are meek gentle humble and easie to be entreated ready to pass by and forgive Offences even as God for Christ's sake hath forgiven us and so shew forth the Fruit of that Love whereof Christ our Lord and Master did declare when he said By this shall all men know that ye are my Disciples if ye Love one another But on the contrary we cannot but testify that those who are so far from following Peace with all men which was the Apostles Counsel as to raise Contention amongst their Brethren endeavouring to make them Offenders for those things which in the Sight of the All-seeing God are no Offence do not appear to be Subject unto Christ's Government though they may stile themselves Establishers of the Churches in the Holy Order of Truth Object But perhaps some may here Object How come you and those your Opposers who run against you as dark leavened superate Spirits thus to disagree for certain we are that we have heard them testifie to the sufficiency of Gods Grace in Opposition to the Teachings of Man magnifie the Light of Christ Jesus as the Guide to the Father and bear witness against Tyth-payers and Fleers in time of Persecution Answ Yes verily we believe so too but yet we are not of those who can hold an Unity with such who sometimes tell us We must walk according to the Measure of Gods Grace in our selves and that magnifie the sufficiency thereof as the only unerring Rule and yet be Judging their Brethren because they cannot have an Eye to some Outward Rules and Orders given forth by such who have said Look not unto us but unto the Lord when at the same time such as may be so Judged shall solemuly affirm it reaches not to their Consciences unto which all Papers Outward Rules and Prescriptions are to be brought that so by the Light of Christ Jesus therein they may be tryed and not our Consciences brought unto Papers or any thing Outward to be a Bond thereon before an Inward Conviction from the Measure of the Grace of God received neither can we be at Unity with the Appearance of that Spirit in any one that villifies others for Fleers in time of Persecution Backbiting instead of endeavouring to restore in the Spirit of Meekness such when such an one hath appeared a Fleer at such like times himself neither can we be at Unity with the Appearance of that Spirit be it in whomsoever it will that can recriminate men as Tyth-payers who have been Faithful in their Testimony relating to Tythes and yet advise a Friend to Purchase Tythes which is G. F's Case with relation to his Advice unto Nathaniel Crips and Robert Arch according as is treated on and proved by Certificates under their hands recorded in the 21th Section of the Manuscript first mentioned in the Preface ready to be seen We are now sensible that some of our Opposers may take occasion from a part of our fore going words thus to Object Obj. This your Language of Offering up all seems not according to the sence of some to square with the practice of securing any part of your Estates when you foresee a probability of incurring a Premunire or being fined for Meeting which as report saith hath been the Case of some of you and not only so but that you have Justified the same notwithstanding some whom we account faithful have in Publick Meetings for Worship declared against it instancing the words of Christ when he said unto Peter Get thee behind me Satan thou art an Offence to me for thou savourest not the things that be of God which was so spoken by Christ because Peter said unto him Be it far from thee Lord this shall not be unto thee meaning as the Context shews that he would not have Jesus go to Jerusalem there to sufer though 't was manifested to him that he must go thither and suffer c. Read Mat. 16.21 22 23. and so by consequence it appears that Christ reproved that Spirit which exhorted to save Self Besides 't is well known that on this occasion the rebellions and condemned Action of Saul in saving Agag and he best of the Sheep and Oxen alive being a part of what by the Commandment of the Lord he took of the Amalakites hath frequently been brought as an instance against some of you to shew that all ought to be offered up Read 1 Sam. 15. Answ Forasmuch as this very Objection hath been made use of as a prevailing Argument to affect some ignorant People against the Friends of Truth 't is needfull it should receive a particular Answer and Observation which now followeth Peters words had a tendency to divert Christ from what he knew to be his Duty Sauls Action was known and confest Rebellion in saving that which was no part of his own proper Substance but
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
understood the most pertinent Arguments might be produced to prove Church-Government or a Government in some Member or Members over the rest Mat. 18.15 16 17. We find Christ thus saying Moreover if thy Brother shall trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an heathen man Verily I say unto you whatsoever ye shall bind in Earth shall be bound in Heaven Comparing this Scripture touching the Trespass of one Brother against another with what Paul Writes 1 Cor. 2.4 Dare any of you having a matter against another go to Law before the unjust do ye not know that the Saints shall Judge the World if then ye have Judgment of things pertaining to this Life set them to Judge who are least esteemed in the Church we reasonably conclude that the words of Christ and of the Apostle only hinted at either Personal Offences or Differences touching Worldly Matters and that therein the Duty of the Church was only to exhort to submit to their Counsel which If they did not they might Justly be esteemed as Heathen Men but this is nothing to the purpose of those who have approved a Plea for such a Church-Government as Claimes a Power of Deciding Matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no Less Tendency than to claim Power over our Properties as well as Consciences We are now sensible that many Friends who have not been acquainted with the secret Cause of all the Differences amongst Friends will be even startled at this and be ready to query Are there any such amongst the People called Quakers We Answer Yes Verily and that those who may be accounted Christians too viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church We shall begin first with the Matter of Conscience the Title of the sixth Section thereof runs thus How far this Government doth extend in matters Spiritual and purely Conscientious and then treating thereon the Author thus saith in which the great Question is How far in such Cases the Church may give Positive Orders or Rules and so proceeds to ask this question viz. Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a Positive sentence or Decision which may be Obligatory upon Believers and then goes on thus answering viz. I answer affirmatively She hath which being compared with what he writes Page 68. of his said Book on this wise viz. that their De facto giving a Positive Sentence in such Cases will not import Tyranny and Usurpation neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of Disobeying God clearly shewes to us his meaning to be That in some Cases the Consciences of Believers ought to be bound by the Positive Sentence of Others without leaving any Liberty for a Believer to refuse to submit on account of not seeing it his Duty to submit This Meaning and Government over the Consciences of Believers we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus for that no Outward Sentence or Matter whatsoever can obliege the Conscience to be approving this or that Exercise or Practice or to be in the Belief of this or that Judgment Sentence or Decree until such time that the Conscience thorough the inshining of Christ's Light therein comes to be satisfied and thereby to be bound and obleiged and though we find the Author to the Hebrewes Chap. 13. Vers 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but discribes them in the next following words to be such who had Spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had Spoken the Word of God unto them over whom they had the Rule and therefore can be no President or Proof that mixt and uncertain Assemblies as to Number and Qualification may call themselvs the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whom they may account their Fellow-Members 'T is your Duty to Obey though you pretend YOU SEE IT NOT. Besides it doth not appear that those who spoke the Word of God did give forth any Sentence by vertue of their Authority that might become a Bond on the Conscience before Conviction by the Grace of God and Why Because it is by that Grace that the heart comes to be Established according as the Author to the Hebrews writes Vers 9. of the same Chapter For 't is a good thing that the Heart be established with Grace But Perhaps some may quote Paul 2 Thes 3.6 Who thus saith Now we Command you Brethren in the Name of our Lord Jesus Christ that you with-draw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us To this we say Paul in the following Verse gives the Reaon for the Urging Obedience to his Precept viz. For ye your selves know how ye ought to follow us hence we may conclude that their Hearts were so established in the Grace of God as that the Knowledge of their Duty became a greater Obligation upon them then Paul's Command Verse the 14th of the same Chap. Paul saith If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This may some say seems very positive to imply that God hath given Authority to some to Rule in the Church Our Answer to this is Paul's words related to such of whom Vers 11 12 13. of the same Chapter he saith We heard that there were some amongst you that walked Inordinately and work not at all but are Busy-Bodyes therefore them that are such we Command and exhort by our Lord Jesus Christ that they work with quietness and eat their own bread and ye Brethren be not weary in well-doing and then he exhorts Vers 14th If any man obey not our Word by this Epistle note that Man and have no company with him This clearly shewes what the Apostle had relation unto viz. to that necessary and commandable Duty mentioned in Vers the 11th that such who were Busie-Bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread were this Command of the Apostle obeyed by many of those who run
by the same Rule He that savours the things of God may easily perceive that the meaning of the Spirit through Paul unto those Philippians was that those who were come to a state of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection we have this further to add that we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow outward Prescriptions and Orders though not convinced of its service which occasions us to be Jealous that in process of time the enemy may so enter in at this Door as that Darkness may more generally overshadow again than it yet doth though our Hope in God is that he will lay such a constraint on many of those whose Eyes are open beholding the approached Apostacy as that they may be raised in a sense of Gods Indignation and appear as Lyons on the behalf of the Lyon of the Tribe of Juda to oppose every appearance of that Spirit which would be exalting Self or any Form Observation Prescription or Order to be as a Bond on the Members of Christs Body when by the Light of Christ their alone Lawgiver they are not fully perswaded thereof in their own Consciences which undoubtedly was the meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Vers 5 23. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is Sin And to come a little closer to the matter in hand 't is too too evident that Non-conformity to Outward Prescriptions is taken as a mark of Apostacy even amongst those who have Been under the profession of Truth of which many instances too too Large here to insert might be produced which is now forborn because we suppose there are very few amongst the People called Quakers for whose sakes this is chiefly written who are ignorant of the Truth hereof Besides it hath been an Observation of late that these Questions or Questions to the like import have been frequently askt by such with whom we cannot be at Unity in all things viz. Are you for Womens Meetings Meaning distinct Womens Meetings from Men amongst whom Under Pretence of taking care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Partyes who have Condemned their Failings and through the Mercies of the Lord have been restored and their Officence blotted out and forgiven by him assent thereto or no. Are you for settled Monethly and Quarterly Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been a skt of Friends in Truth that could not Answer thereto Yea we are sensible that it hath been taken by many as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it form an apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another method as experience in the Counties of Westmoreland and Wilts hath of late testified for were it not so that great stress is laid upon the Outward Form of things prescribed to be practised how comes it to pass that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise viz. J. S. speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said that amongst the Christians of Old the Differences that did arise was about Forms which could not be seasonable words when we were establishing the Churches in the Holy Order of Truth Much more might be collected from the Articles being forty four in number exhibited by Robert Barrow and twenty six Persons as aforesaid to shew how earnestly and zealously the very Outward Form of things are contended for which occasions us in all seriousness of Spirit thus to say May the Lord God of Heaven and Earth so preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth lest they with them prove to be Boasters proud Blasphemers false Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denied the Power thereof from whom the Apostle Exhorts to turn away and how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath thorowly informed himself of their Fruits Oh Friends the serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep silent but in his Fear declare that our Consciences are concerned for the Cause of God and his Truth and since it is so that an ill use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only arisen but will yet more and more arise against that Spirit that would exalt it self over the Heritage of God endeavouring to rule over their Consciences whenas Christ alone is Lord thereof It may now be worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilest on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged be not ye called Rabbi for one is your Master even Christ And all ye are Brethren but he that is greatest amongst you shall be your Servant and whosoever shall exalthimself shall be abased and he that shall humble himself shall be exalted Here is no ground to believe that Christ Intended that when he was departed his Disciples should be exalting themselves one over another as Governours and Rulers and if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilest in his Bodily Appearance to be their Leader yet he tells them John 16.7.13 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you and he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the
Exaltation of one of his Disciples as an Head or Supream unto whom the rest ought to have had an Eye in a more peculier manner than ordinary he would have undoubtedly signifyed so much but doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signifyed 'T is Expedient I go hence that the comforter come agreeable to which are the meaning of the Apostles Words though we have known Christ after the flesh yet henceforth know we him no more that is to say after the flesh no more All which doth clearly demonstrate unto us it s not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ Testifyed the Father would send in his Name to teach us all things and that this Comforter should be in us And therefore on this occasion 't is with us to give this further Testimony that every Member of the Body of Christ is thorough the Death of Christ made dead unto any other Law save the Law of the Spirit of Life manifested thorough the arising of Christ by his appearance in every such Member and so as perticuler Members are become maryed unto him and having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Longsuffering forbearance Meekness Humility Patience Gentleness and of all other vertues that are the Fruit of the Spirit of God but as to Obedience every Member owes that unto Christ his Head unto whom every thought according to the Testimony of the Apostle Paul ought to be brought into obedience SECT VIII A manifestation that the Variance hath originally risen from a Different Sense touching G. F. the General Meeting or Womens-Meetings c. The End for which Womens-Meetings were assented to ON the whole Matter the great Variance amongst some once at Unity we have cause to know hath risen from a different sense touching one some or all of these three particulers following The first relates to George Fox that hath taken upon him to give forth Directions and Instructions to others and his Proceedings The Second to the General Meeting and their Proceedings The Third To Womens Meetings and their Proceedings As to the First we say many there are amongst us who Affirm that they have more than ordinary cause to believe that many Professing the Truth do look upon G. F. as one whom the Lord in these latter dayes hath raised up and set in the like Place amongst the Children of Light as Moses was amongst the Children of Israel and that whosoever shall Oppose him shall never prosper which we are perswaded hath so over-awed many that they become Sacrificers of their own Sense and Understandings to the Will of Man and doubtless on this Foot many may think those who told him his Book about Womens-Meetings is Notoriously Erronious will never prosper though they have evidenced it to be so to his Face and that in the view of several Hundreds of Friends at a Meeting assented to by himself and those of Party with him when at Bristol in the 12th Moneth 1677. As one instance of the Errours of the said Book take this Pag. 43. he thus saith And was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son and a few Lines after he saith So these and such Women are recorded for their Wisdom and their Virtue and their Faith For our parts we cannot understand that any thing of Wisdom Virtue or Faith is recorded touching Michah's Mother unless Blessing or Cursing out of one Mouth from an Idolatrous Woman may be accounted the Fruit thereof Many other things might be quoted out of his said Book notoriously Erronious and therefore will certainly remain on Record to his shame until he repent And 't is not his proselited Parties saying None shall Prosper that Oppose him nor yet his saying That he knew what he did and saw it would be a Stumbling-Block for so William Rogers positively affirms he did say to him will excuse him in the Day of the Lord for we firmly believe that unless he repent he will become Despised and Vile before the People even as the Lord made those Priests in the time of the Law who as the Prophet said Mal. 2.8 9. caused many to stumble to be therefore despised and vile before all the People we know he hath been an Instrument to cause many to Condemn their Failings we desire that he may be so Ingenious as once to Confess his own Secondly We are perswaded some others have lookt upon the General Meeting as that unto which they ought to have an Eye being principled to receive own and stand by whatsoever comes from thence as the Oracles of God without bringing the Matter they appear at Unity with to the Test of Christ's Light in their own Consciences and no marvel if such as are principled to shut out Reason Wisdom and Jealousie without Distinction thus do And when any Papers are given forth by that Meeting or G. F. such as are at Unity with them bring them to the Mens Meetings for Outward Business which oft times occasions Strife and Contention the one party accounting themselves oblieged as we take it to receive and stand by what comes from them the other Party do the same also when it reaches to the Witness of God in their Consciences as Matter proper to be brought to such Meetings but if not they cannot receive it though an Angel from Heaven bring it then the other Party accounts this the Fruit of a Jealous Dark Leavened Spirit and thus Contention and Debate hath arisen even amongst those who formerly before the Outward Form of Government was so much pleaded for walked together in Peace and Concord Thirdly There is amongst many Friends a Difference touching the Meetings of Women seperate from the Men which though not hitherto treated on yet it may not be improper to be spoken to on this Occasion But first we think it necessary to answer this Question which naturally seems to arise for the Information of the Reader viz. How came those Meetings first to be held and for what end To this we answer that G. F. so far as we understood exhorted thereto and the End thereof in sum was to take care of the poor in some cases the Meeters themselves according to their Freedom * Note This Method of raising Monies for that Service was though very unreasonable because it reached not all by whom the Charge of the outwardly poor Members of the Church of Christ ought to be born raising Mony which caused the Charge to light much on some who were most constant in Meeting whilest others for want of another Method to collect Monies were very little concerned in the Charge of the Poor But in
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
all Men were to praise him or to speak of his Wonders for they were altogether past finding out then I wept greatly and desired only that he would permit me to sit at his Feet and he swore unto me by himself That he would deliver me from all my Troubles within without and truly it was his own free Promise for I durst not ask it of him but was contented to have waited still in my Sorrowfull Condition all the Days of my Life that I had to spend amongst Men. But what shall I say I am contented with his Will and rest at his Feet Friends I am constrained by the Spirit of Endless Love to warn you all that you may forbear Judging of any Man any more upon any Pretence whatsoever but commit all Judgement to the Son for he cryeth in me that he will shortly appear with righteous Judgment upon the Earth and Wo was upon him that hath took upon him to sit upon my seat of Judgment and hath not Judged Righteously for the same Measure that he meeteth shall be met to him again for whosoever I find upon my seat of Judgment when I come if he be not as I am Holy Just and Mercifull without any mixture him will I destroy with the Breath of my Mouth for he is as unclean Smoak before me Therefore Dear Friends let all Unrighteousness be far from you for thus saith the Voice in me Whosoever I find in Envy the same Envy shall be his Torment and whosoever in Covetousness or in Pride or any unclean Mind that same shall be their Cloathing and they shall stand behind me and all that is with me having no other Garment but their own Filthyness For the Envious shall have their Envy for their Reward and the Covetous shall have his Covetousness and whatsoever his work shall be here that shall be his covering when I appear Therefore all People mind your own Souls and let nothing but what is like the same Holiness Righteousness Mercy and Love without respect of Persons in any-wise appear and let Covetousness be far from you and be you as he was in this World that you may be like him in his Glory for verily you cannot be like him in his Glory further than you are in his Nature of Holiness Therefore all Friends look into your Hearts and let no spark abide there of the old nature for if there be it will drive you to look out at others and in that time 't will gather Strength and kindle a great Fire in you which is not easily put out which many at this day may know Edward Burroughs Though many things are very worthy notice from the above-cited lines given forth through the Servant of the Lord Edward Burroughs and obvious enough to many yet for the sakes of some 't is thought meet to take notice of two particular Matters which seem very pertinent on this Occasion First That some of the young unlearned Dogs not well acquainted with the Masters Manner in gathering the Sheep did run from the Flock with fierceness after the Sheep that staid behind and did affrighten them and bite some of them neither would they be led nor yet stay at home but would always be going abroad and barking at the Lambs to affrighten them being ready to devour them for there was something of the Nature of the Wolf in them and them the Shepherd bound up in Chains to fulfil his purpose on them Secondly That some of the Dogs well acquainted with the Masters Manner did wisely goe behind the Sheep and such did drive them gently along without hunting of them or wearying themselves From these two Citations out of the aforesaid Paper we may learn that the Spirit of the Lord thorough his Servant hath in a Parable very lively described a part of what hath happened amongst the Flock of God in these latter Days for of certain knowledge we can say that there are such as are learned in the School of Christ who being well acquainted with Christ Jesus their Lord and Masters Manner of gathering the Sheep do not over-drive the Flock nor yet weary themselves for meer Vanity and there are also the Unlearned who are not acquainted with the great Masters Manner in gathering the Sheep and these in a great Measure have occasioned the Encrease and Continuation of Division amongst the People called Quakers by their fierce contending for an outward Unity and Conformity with respect to Forms of Government in the Church so that they seem not only ready to bite but also to devour others that see not clearness in themselves to practise according as they in their hunting Spirit would as much as in them lies constrain and inforce Nay there are some not only unacquainted with Christ Jesus's Manner of gathering the Flock like a Shepherd that gathers his Lambs in his Armes and gently leadeth them that are with Young but also have laid blame on such as have exactly Walked in his Footsteps And indeed so Foolish and Confident have some been that the masters manner of gathering the Flock hath become as a By-Word or a Mock and not only so but Matter of Evil Fact in the sense of some Witness the Forty Four Articles Relating to Church-Government drawn up against J. S. and J. W. two Ancient and Honourable Friends in the Truth a part whereof is for that they should say THEY WOULD NOT HAVE FRIENDS OVER-DRIVEN To Conclude We also know that some of these have been by the Spirit of Truth Reproved as not fit to say they speak in the Name of the Lord When the Lord hath not spoken by them nor yet to appear as if they were sent of God to gather the Flock or to Proclaim themselves Keepers of other Folks Vineyards when they have not kept their own Vineyard by which it appears that the will of the Lord touching such hath been that they should Hearken unto the Word of Reproof and be led by his Spirit which if they had they would have stay'd at home until they had been Instructed and Learn'd in the School of Christ but yet notwithstanding some have contrary hereunto gone abroad and their great Work hath been to cry out against Honest Friends under the notion of Dark Spirits levened Spirits Troublers of Israel Corah's Judases c. just like unto those Young Unlearned Dogs signified in the Parable that would not be led but would be going abroad and Barking at the Lambs to affrighten them being ready to devour them for as in the Parable 't is said there hath been something of the Nature of the Wolf in them But Blessed be the Lord many are Witnesses that of late some of them have been as in Chains and Fetters of Iron so that they are not able to Prey upon those who are upon the Rock Christ who doubtless in his own time will fulfil his Purpose on them Oh! that all Concern'd herein at this Day would seriously Consider Proceed no farther in
which the enemy of the Soul of Man hath spread before him since his first coming forth to Preach the Light c. to concern himself so much as he hath against some that cannot own an urging with severity his Directions or Prescriptions on Gods Faithfull People and in Particular to appear a Persecutor of such which can certainly be proved against him if endeavouring unjustly to take away a mans Good Name and Reputation can be termed such To this the Answer is As the Serpent beguiled Eve so Eve beguiled Adam in prevailing upon him to eat of the Forbidden Fruit which she had eaten and the Argument used by the Serpent to tempt Eve was this Ye shall be as Gods Even so are we persuaded that there hath not been wanting unto him to speak comparitively a tempting Eve which hath been too aspiring after such a State which with respect to humble self-denying Persecuted Members of Christs Church is neither fit nor presidented and yet 't is to be doubted that this aspiring Mind hath had so much place with him as that he hath taken too much upon him which hath occasioned Rents and Divisions amongst the flock and sometimes to pretend that he hath seen things in the Vision of the Almighty which hath been no other than the Imagination of his own Heart and having given way thereto and finding a fear upon Friends thorough a tender respect unto him to Judge or dislike what he might bring forth under pretence of the Motion of the Spirit it in Probability encreast his Confidence especially when he considered what had been written unto him by some Friends in the Day of their Infancy which being in such Language as was suitable to an aspiring mind might tend to his hurt At length his fame grew so great as that amongst some Weak Friends it became even as a Proverb that none would prosper who should oppose him This by others hath clearly been seen to be a subtil way to obliege all such as should so believe to be Servants to his Will and for ought we know this Perswasion hath the more easily obtained him the repute with some of being set by the Lord in the like place amongst the Children of Light at this Dayas Moses had amongst the Children of Israel in his Day and this we doubt is the Occasion that the Rebellion of Corah Dathan and Abiram is much treated on to affrighten Simple People in our Publick Meetings for Worship of God since the Divisions amongst Friends especially in those Places where G. F's Papers relating to Church-Government have little place But alas those who are sound in the Faith cannot be affrighted with such things no more than they can be convinced with the sight of such False Certificates * Note The Reader may peruse the Fifth Part of the Christian Quaker and therein the said Certificates are more largely treated on recorded in the 21st Section of the Manuscript first mentioned in the Preface and ready for perusal of any Friend desiring the sight thereof as of late have been spread abroad in his Favour to render him an Innocent Man and to acquit him from the Guilt of some Matters of Fact laid to his charge when the Certifiers knew nothing at all thereof and of this he himself could not be Ignorant though the Occasion of spreading such Certificates abroad if he knew what was contained therein which would have been proved to his Face had he been but so Just to the cause of Truth as to have submitted to a hearing according as was desired and in the Preface signified before Friends of things Reproachful to the Truth whereof he is guilty But notwithstanding all this we dare not say that his Preaching the Light in the beginning of his Travels abroad as well as the Preaching the Light by others his Fellow-Servants in the Beginning with him was not the Ministration given them of God for at the sound thereof many Faces gathered Paleness Horror and Amazement seized many who then became sensible of their Lost State and Condition whilest they were admiring their Teachers and busied in Outward Ordinances more than in the Cross of Christ And that Day wherein many were not only so strucken with Amazement but through Faith received the Testimony given touching the Light of Christ might truly be termed The Day of their Infancy in the Truth and so the more likely to be prevailed upon by the Enemy who in that Day as in Ages past sought how he might destroy that Tenderness to the Truth which was so begotten for 't is certainly known that many whose Eyes ought to have been unto the Creator Admiring and giving Glory unto him for his Gifts of Grace and Ministration of Light then revealed did on a sudden admire the Creature in such an abundant manner as if not only the planting and watering were by him but the Encrease also and in that Day some whom the Lord hath made as Watchmen in the House of Israel were concerned thereat and Jealous with a Godly Jealousie and though at present 't is not with us to declare what that Jealousie was yet if the Tree may be known by its Fruit we may with Boldness affirm that the then admiring the Creature might be truely paraleld with that State out of which the Lord through the Ministration of Light or Spirit of Life had led many at that Day who had so learned the Truth as according to the Testimony thereof to have their Eye to the Light within viz. the Light of Christ and not instead thereof to any Outward Person through whom amongst other Brethren the Ministration of Light was revealed But yet notwithstanding some there were as before is signified that admired the Creature which not only became unto them a snare but 't is much to be doubted unto the Creature also that was admired for the Acceptation of more respect than was meet stands in the same ground with the Offering thereof and 't is too much to be feared that the imprudent Acceptation of what was unduely offered hath begot a Spirit of Pride and Exaltation in G. F. which the Lord is determined for his Name-Sake to bring into the Dust and if he did but seriously mind his State and Condition and was but more ready to appear little in his own eyes than to be accounted Great in the Eyes of others and not give way to such a false Imagination that true Judgment was committed to him in all things which can now be Testified was spoken by him and that at that time wherein his Judgement was known to be false and that he may take a Liberty knowingly to put Stumbling Blocks in the way of Gods People and yet be justified therein * Note When William Rogers discoursed with him touching this particular Passage in his Book of Womens Meetings And was not Micahs Mother a virtuous Woman Read Judges 17 and then a few Lines after though she was an Idolotrous Woman sayeth these and such
Mark for the Price of the High calling of God in Christ Jesus Which denotes that there was a state attainable beyond that state of Perfection whereunto he had then attained Moreover that the Scriptures in other parts thereof denote a State of perfection is plain from these following testimonies amongst many others recorded therein Luk. 6.40 But every one that is perfect shall be as his Master Mat. 5.48 Be ye therefore perfect as your Father which is in Heaven is perfect Obj. This perfect State which you speak of we readily confess unto so far as the mind of the Spirit is signified unto us therein because 't is the very Language of the holy Scriptures But yet we are dissatisfied that the Meaning of the Spirit by this perfect estate is such a state as therein to cease from Sin Answer To this we answer that such a Construction cannot hold in truth unless truth should lead to impeach our heavenly Father as guilty of sin which cannot be for the very words are Be ye perfect as your Father which is in Heaven is perfect Besides 't is an undoubted truth that a Cessation from Actions manifested to be sinful is the duty of all professing Christianity and we cannot but have so much Charity for all so professing as that none such will deny this but if any should they would therein deny the End for which Christ was manifested in the Flesh which was to destroy the Works of the Devil which is sin 1 Joh. 3.8 according to this testimony of the Apostle He that committeth sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Obj. This also we cannot deny being the express testimony of the Apostle but yet since Scripture ought to be compared with Scripture when there is a seeming Contradiction as on this occasion we suppose there is we therefore say that we do not believe that the meaning of the Spirit is according to what the express words seem to hold forth in this Case 1. Because we do not understand from the Scriptures but that the Saints were subject to fail and that many of them did fail 2. 1 John 1.7 Though the Apostle 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 therefrom whilst on this side the grave which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures Ephes 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 whilst Man is in the Body he can cease from working both Good and Evil. In many things we offend all Jam. 3.2 If we say we have no Sin we deceive our selves and the Truth is not in us 1 Joh. 1.8 Ans As to the first reason contained in the objection That the Saints were subject to fail and that many of them did fail we say That this doth not contradict any thing asserted by us for we have declared that we do not believe that there is any such perfect state attainable on this side the Grave wherein it is not needful for man to watch c. That he may be preserved c. But if through Unwatchfulness which is a plain Neglect of what is the Duty of all true Christians according to the words of Christ what I say unto you I say unto all watch any one comes either to fall away from that good State whereunto he hath attained or else not to attain unto that State which is attainable this cannot be a sound argument to prove the matter against us intended by the Objection viz. That man cannot cease from sin no more than the not going of some Travellers to a certain Land when 't was their duty to go or the returning of others from the same Land after according to their duty through travel arrived there is an argument that 't is impossble to go thither and there remain to the end of our days To the 2d reason contained in the aforesaid Objection we say 'T is needful to distinguish what sort of Works were excluded as unnecessary to accompany that Faith through which Salvation is and what sort of Works were necessary for though the Language of Paul excludes Works yet James tells us Jam. 2.20 26. That Faith without Works is dead And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each to other and on this Foot different means to the Salvation of Mankind have been held forth whenas if the mind of the Spirit through them both were but rightly understood there would then be no seeming Occasion to declare their Testimonies contradictory each to other For the clearing therefore of this matter we shall distinguish touching Works treated on by Paul and James There are two sorts of works treated on by Paul the one is Works of the Law that by the one offering of Christ as an eternal Sacrifice unto God whereby the law of Commandments was abolished is excluded as unnecessary to accompany that Faith which is unto Salvation for otherwise though the Salvation of God through Christ was extended as well to the believing Gentile as the believing Jew yet the Jew might have whereof to glory contrary to the Apostle's testimony Gal. 6.14 15. God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world For in Christ Jesus neither Circumcision nor Vncircumcision availeth any thing but a New Creature And therefore did the Apostle Paul testifie That by the Works of the Law no Flesh shall be justified And so no doubt but the works of the law were that sort of works which the Spirit of God through that wise Apostle Paul signified when he said and that in relation to such as were once dead in Trespasses and Sins but then quickned and become New Creatures By Grace are ye saved through faith Ephes 2.8 9. and that not of your selves it is the gift of God not of works lest any man should boast The other sort of works is of the Gospel and may properly be termed the Fruit of the obedience of Faith which indeed was the very end wherefore Paul testified That he had received his Apostleship and that the mystery kept secret since the World began was revealed Read Rom. chap. 1.5 and chap. 16.25 26. and no doubt but that those very works which are the Fruit of the Obedience of Faith were the works intended by the Spirit through Paul so
that by this Light which speaks Condemnation and Judgment unto all False Witnesses and Covenant-Breakers when in truth they have covenanted their Consciences are bound to speak the Truth and to keep their Covenant beyond what is possible by Thousands of Oaths and therefore from the Light of Christ within they have a Testimony against such Formal Proceedings whereby the Credit of their Yea and Nay seems to be called in question having this sense that Oaths were originally introduced not to be a bond on the Children of Light who being restored out of the fall do keep their Place and Habitation in the Unchangeable Truth and Light of Righteousness but rather for those who being defiled have or may make Shipwrack of Faith and of a good Conscience which seems clearly agreeing with the Testimony of Chrisostome Juramentum intravit cum malum accresceret cum homines fraudes suas exercerent cum omnia fundamenta aversa essent Juramentum originem suam accepit ex defectu Veritatis An Oath entred when Evil increased when men uttered their deceits when all foundations were overturned An Oath took its beginning from the Failing of Truth And though t is clearly manifested that a Denial to swear in any case is agreeable unto the Manifestation of Christ's Light within as other Truths held forth are yet I cannot but testifie that those whose Understandings have been so enlightned have always had a regard unto every Instrument through which the Conscience hath been awakened to close with that Appearance in themselves And doubtless the Scriptures of Truth have been in this case so instrumental unto many as that a diligent enquiry at God's Witness or Light Within hath through waiting upon the Lord been made in this matter and so the answer from Christ's Light in the Conscience hath been agreeable to the express Doctrine of Christ which is so strictly laid down as that no room is left for the least Objection as is evident in these very words Swear not at all which doctrine by the Apostle James is thus testified unto But above all things my Brethren Swear not neither by Heaven neither by the Earth neither by any other Oath Jam. 5.12 but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation CHAP. VIII Touching Tythes THe payment of Tythes as a maintenance to that Priesthood which we were led to testifie against at our first Convincement of the Truth was generally denied as that which in Truth could not be owned though the Claimers thereof have pretended thereto sometimes by Divine Right and sometimes by Humane Institution and sometimes by both As to a claim by Divine Right though they were so due under the first Covenant yet that cannot be convincingly urged from the Scriptures of Truth under a Gospel-dispensation for the Author to the Hebrews thus informs us They that are of the Sons of Levi who receive the Office of the Priesthood have a Commandment to take Tythes of the People according to the Law Heb. 7.5 But verse 12. he thus saith The Priesthood being changed there is made of necessity a Change also of the Law And verse the 18th of the same Chapter he thus saith There is verily a disannulling of the Commandment going before Which clearly evidences that since the Law is changed and the Commandment disannulled by which Tythes were paid the payment thereof by vertue of that Law ceaseth and so all claim thereto by Divine Right since no Gospel-institution can be quoted ceaseth also Moreover we find that Tertullian who lived about two hundred years after Christ doth thus write 1 Apologetic cap. 39. Neque pretio ulla res Dei constat etiam siquod arcae genus est non de oneraria summâ quasi redemptae religionis congregatur modicum unusquisque stipem menstruâ die vel cum velit si modo velit si modo possit opponit nam nemo compellitur sed sponte confert haec quasi deposita pietatis sunt That is Neither is any thing of God purchased with a Price Also if there be any kind of Treasury it is not gathered by a collection that is chargeable or that may be imposed as if it were the Price of a Ransomed Religion every one laieth by a moderate stipend Monthly or when he will and if so be it please him and if so be he can for no body is compelled but bestows of his own accord these are as it were things committed in trust for Pious Vses Selden that great Antiquary of his time also informs us in these words In the mean time further to justifie what I affirm take this of Epiphanius Bishop of Constance in Cyprus that about the year CCCLXXX wrote against the Heresies of the Primitive Times when he tells us of the Tessaresdecatitae or those which thought the holy Easter must be kept on the fourteenth Moon according to the Law given to the Jews for their Passcover and that because they apprehended that the keeping it otherwise was subject to the Curse of the Law he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is They do all things or agree generally with the Church saving that they were too much herein addicted to the Jewish Custom and in his Argument against them he shews that the Curse hath not reference only to the Passeover but also to Circumcision to Tythes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Offerings wherefore as he goes on if they escape one Curse by keeping their Easter according to their Law of the Passeover they thrust them into many other for saith he they shall find them also cursed that are not Circumcised and them cursed that pay not Tythes and them cursed that offer not at Jerusalem Let any man now consider if this Bishop that was least unacquainted with the Customs of the Christian Church understood not clearly that no Necessity or known use of payment was amongst Christians in that time of Tythes no more than of Circumcision or Offering at Jerusalem Doth he not plainly reckon it as a thing not only not in Christian use but even equals it with what was certainly abrogated Is not his Objection shortly thus Why do you not observe Circumcision and Tything and Offerings also at Jerusalem which are all subject to the like curse And because some kind of Offerings indeed were in use among Christians therefore in the Objection he providently ties them to Jerusalem but of Tything he speaks as general as of Circumcision observe his own Context which I here give that the able Reader 's judgment may be free 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is So that if they avoid one Curse they shall fall under many other for such shall be also found Accursed as are Vncircumcised such Accursed as Tythe not and they are also Accursed in the Old Law that offer not at Jerusalem I now come to examine Whether a Claim by Humane Institution be warrantable as a reward to a Gospel-Minister To run through the many Institutions
verse 64. But notwithstanding we would not be understood positively to affirm that Christ intended not a Baptism of Water Joh. 4.2 as needful to be administred by some by reason of the Weakness of the People for a season because 't is evident that not only Christ's disciples before he was Crucified when it appears not that they had any Power to baptise with the Spirit did baptise but also that some after that time of his being Crucified Act. 8.16 29 36 37. were baptised in the name of the Lord Jesus and yet they had not received the holy Ghost which being compared with what is written touching the Eunuch and Philip Act. 38.39 who by the Spirit was bid to Go near and Join himself to the Eunuch's Chariot doth clearly import that Water baptism was used as well after the Crucifying of Christ as before But whether by vertue of any command from Christ so to do is yet the question and uncertain from any positive Scripture However suppose that the Baptism of Water was the Baptism intended by Christ in the words Go teach all Nations baptising them c. it then seems naturally to follow that this was but a Confirmation of John's Ministry and that being a Legal Administration but for a season and not to the End of the World and was not that baptism wherewith John testified Luk. 25.49 Act. 1.4 Act. 2.4 Christ should baptise which was with the holy Ghost and with Fire especially if we do but consider that Christ was not yet ascended after which the promise of the Father was to be fulfilled viz. the pouering forth of the holy Ghost which undoubtedly was the Baptism of the Spirit and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit as is clearly signified Act. 8.15 16. Who when they were come down prayed for them that they might receive the holy Ghost for as yet he was faln on one of them only they were baptised in the Name of the Lord Jesus All which being duly weighed it 's rational to conclude that the Baptism of Water ought to end in time and that these words And lo I am with you unto the End of the World are no sufficient ground to believe that the Baptism of Water was thereby intended to continue as an Ordinance of God unto the dissolution of all things But could nor so much be said as already is to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples yet it may be affirmed that the words themselves in the Greek Tongue if we compare Scripture with Scripture will not hold forth such an interpretation For the sentence And lo I am with you always unto the End of the VVorld is in Greek thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendred thus And lo I am with you every day unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John when he being forbad by John to be baptised by him said Suffer it to be so now for thus it becometh us to fulfil all Righteousness clearly shews that Christ did not by that Commission intend a Continuation of that Administration unto the End of the World but rather that as other Shadows Types Figures and Patterns of Heavenly Things under the Law were to have an End in Time So the Baptism of Water being a Type of the Baptism by his Spirit was also to have an End in Time and this interpretation is clearly evidenced from the Scripture itself to be according to truth for we find the Author to the Hebrews thus testifying Heb. 9.24 25 26. Christ is not entred into the Holy Places made with Hands which are the Figures of the true but into Heaven itself now to appear in the Presence of God for us nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with Blood of others for then must he often have suffered since the Foundation of the World but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself On this Scripture 't is thus observed that the time of Christ's appearing to put away Sin by the Sacrifice of himself is termed in the End of the VVorld and so translated from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be translated in the consummation of Ages experience tells us as well as the signification of words that these words are not so intelligibly translated as they might since it now relates to time above sixteen hundred years past Now forasmuch as we find that in this sentence And lo I am with you alway unto the End of the World the same greek words are rendred to signifie the End of the World as is in the aforesaid quotation to the Hebrews which related to a time above sixteen hundred years past saving only that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew is the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrews the plural there is no reason to conclude that Christ's Commission to Baptise was intended to continue as an Ordinance under the Gospel-dispensation until the Consummation of all things And as a further Evidence that this interpretation is the very Truth 't is to be observed that the word World in this sentence before cited viz. Since the Foundation of the World is rendred in Greek not by the same words as the word World in the two other sentences are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be truly rendred an Age or the time of a man's life but by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the world viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day as a Gospel-Ordinance it were sufficient to every impartial Reader unto whom God hath given Divine Understanding in relation to this matter But since we find that after Christ's Ascension it was used for a season we think it necessary to add that our faith is That the practice thereof was chiefly by way of Condescension to those who were VVeak and not easily brought off from the Observation of Outward Ordinances to have their Eye unto Christ Jesus the great Ordinance of God unto Salvation and this spirit of condescention seemed to be in Paul when he said 1 Cor. 9.20 21 22. Vnto the Jews I became as a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law to the Weak I became as VVeak that I might gain the Weak I am made all things to
all men that I might by all means save some and this I do for the Gospel sake But to return 'T is evident that John testified concerning Christ and himself on this wise Joh. 3.30 He must increase but I must decrease which if the whole scope of the Scriptures relating to Baptism be considered seems clearly to hint that therein John spoke not with respect to his Person but that administration of Water-Baptism whereof he was a Minister Moreover we find the Apostle Paul testifying 1 Cor. 1.14 15 17. I thank God I baptised none of you but Crispus and Gaius lest any should say I have baptised in my own Name and I baptised also the house of Stephanus Besides I know not whether I baptised any other for Christ sent me not to baptise but to preach the Gospel Which being compared with what he writes unto the Ephesians Eph. 4.4 5 6. There is one Body one Spirit even as ye are called in one Hope of your Calling one Lord one Faith one Baptism one God and Father of all And with what he writes to the Colossians where Circumcision is equallised with Baptism Col. 2.11 12. its clear to every enlightned eye that Paul was by the Spirit led to Exalt One Only Baptism which doubtless was the Baptism of the Spirit unto which he gave Testimony when he writ to the Corinthians on this wise 1 Cor. 12.13 For by one spirit are we all baptised into one Body whether we be Jews or Gentiles whether we be Bond or Free and have been all made to drink into one Spirit More might be written on this Subject from the Scriptures of Truth to evidence the matter intended but at present we shall forbear further to enlarge thereon CHAP. X. Touching the Supper of the Lord with his Disciples the night before he was betrayed FOrasmuch as the Children of Light amongst those called Quakers have been reputed Apostutised from the true Faith and Disowners of Gospel Ordinances not only because since they have believed in the sufficiency of God's Grace given by God and inwardly received by them they have not been found in the Outward Practices of VVater Baptism of which in the last Chapter we have already treated but also for that they as the Church of Christ are not principled to meet together at some certain appointed times and seasons to break Bread and drink Wine as that which according to the reputed institution of Christ they ought to do in a more solemn manner than at other times and then term such their eating and drinking the Sacrament of the Lord's Supper or Communion and Participation of the Body and Blood of Christ It is therefore thought meet at this time to treat somewhat on this Subject evidencing that the Doctrine published by Christ at his Last Supper is owned by us and in order thereunto 't is thus observed when the Disciples of Christ the Night before he was betrayed were eating the Passover with him the Evangelist thus declares Luk. 22.19 20. And he took Bread and gave thanks and brake it and gave unto them saying This is my Body which is given for you this do in remembrance of me Likewise also the Cup after Supper saying This Cup is the New Testament in my Blood which is shed for you The aforesaid words This do in remembrance of me is the only sentence spoken by Christ whereof the Scripture makes mention whereby the institution of the Sacrament of the Lord's Supper so called may be pretended to be proved from which words it naturally follows that Christ's Disciples were to do something which he then did which undoubtedly was to give Thanks and break Bread in remembrance of him and according to this Command we believe 't is the duty of every Christian both in Eating and Drinking to receive the same with thankful hearts and to be not only at such times and seasons but at other times also in the remembrance of the Benefits whereof the faithful are Partakers through the death of Christ and those who thus believe and thus practise which the faithful People of God amongst those called Quakers do own the Doctrine of Christ at his Last Supper and if we said no more we have said enough to evidence what we have undertaken to do viz. That the Doctrine publish'd by Christ at his last Supper is owned by us But since it is so that divers places of Scriptures have been taken by many professing Christianity to signifie that the primitive Christians were found in the practice of administring and receiving the Sacrament of the Supper so called 't is further signified what may be pretended to be said in favour thereof after Christ ascended Acts 2. it appears that after the pouring forth of the Holy Ghost Peter stood up and preached unto the Jews at which Sermon there were added unto the Church about three thousand touching whom verse the 42. 't is thus said And they continued stedfastly in the Apostles Doctrine and Fellowship and in Breaking of Bread and in Prayers No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper so called as practised by the Professors of Christianity at this day but whether on sufficient ground is now the question for our parts we testifie it appears groundless to us for verse the 44th 't is said All that believed were together and had all things common and verse the 46th thus And they continuing daily with one accord in the Temple and breaking Bread from house to house did eat their own meat with gladness and singleness of heart praising God These Scriptures being duely weighed clearly manifest that as often as they did cat they had all things common and praised God and that here 's no ground to believe that the daily Breaking of Bread there spoken of had a relation to daily solemn appointed Meetings wherein the Apostles did take bread bless break it and distribute it under the notion of a Sign unto them that they were made Partakers of the Body of Christ whereby the Soul is nourished but rather that at those Opportunities their outward Bodies and Hunger were refreshed and satisfied which in the Apostle Paul's sense was not eating of the Lord's Supper as is manifest 1 Cor. 11.20 21 22 33 34. Moreover if we do but compare the aforesaid Scriptures Acts 2.42 46. with what is written Acts 6. from the beginning to the 7th verse 't is rational to conclude that in their daily breaking bread from house to house no other Institution Ordinance or Sacrament was hinted at than what was neglected toward the Grecian widows mentioned Acts 6.1 which Neglect occasioned a choice of seven Deacons because 't was not judged reasonable that the Apostles should leave the Word of God and serve Tables which service there hinted at was doubtless a Ministration of Outward Food for the nourishment of the Outward Man and not the nourishment of the soul Acts 20.7
'T is thus said And upon the first day of the week when the Disciples came together to break Bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight and in the following verses 't is signified that when Paul came up again from taking up a young man who as Paul was long preaching sunk down with sleep and fell down from the third loft and was taken up dead and had broken bread and eaten and talked a long time even until break of day he departed On this Scripture it may be observed that no mention is made that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper nor yet that the end thereof was that they might be on that occasion in a more solemn Commemoration of the Death of Christ than at other times wherein they might refresh their outward man with Carnal food and therefore though I cannot but have so much Charity for the Disciples of Christ as to believe that when they did so eat as aforesaid they were in the remembrance of the Benefits through Christ's Death as every true Christian ought to be and more especially whilst participating of his Mercies yet the Scriptures already named seem no rational Proof of any such solemn Institution made by Christ which many under the Profession of Christianity pretend to have practised 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the Communion of the Body of Christ Considering the mind of the spirit through the Apostle in the very same Epistle we appeal unto such who are knowing in the Mysteries of God's Kingdom whether 't is not unreasonable to take the Meaning of the Spirit to be that this had a Tendency to Encourage Outward Meetings wherein Outward Bread ought to be broken and communicated as a Sign of being Partakers of Christ's Body or to prove any solemn Institution made by Christ more than what may as well be alledged from the words of John to be then instituted by Christ when he said John 6.51 56. I am the living Bread which cometh down from heaven if any man eat of this bread he shall live for ever he that eateth my Flesh and drinketh my Blood dwelleth in me and I in him For we find the Apostle Paul in the very next verse thus signifying For we being many are one Bread and one Body for we are Partakers of that one Bread This one bread whereof the Apostle speaks is not outward Bread but Christ and his Church dwelling each in other according to the aforesaid Testimony of Christ He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him 1 Cor. 11.23 24 25 26. Paul thus said For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in remembrance of me After the same manner also he took the Cup when he had supped saying this Cup is the New Testament in my Blood this do ye as often as ye drink it in remembrance of me for as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper so called as a Gospel Ordinance The first thing needful to be considered in order to the having a right understanding of the mind of the Spirit through Paul in this matter is the occasion whereon 't was written which is signified from ver 17. to 23. of the same Chapter from whence it appears That the Corinthians came not togeâ—her for the better but for the worse for that when they came together Paul heard there were divisions amongst them and that in eating every one took before the other his own supper and that one was hungry and another drunken and that this was not to eat the Lord's Supper and then proceeds to relate what he had delivered unto them as an evidence that their Practice was not to be justified or owned from any thing delivered unto them by him 'T is now necessary to consider what may and what may not be inferred as pertinent to the matter in hand from what Paul delivered to the Corinths It cannot be inferred that those who worthily did eat of that Bread and drink of that Cup mentioned verses 24 25. which we will not deny to be outward were after the receiving thereof made Partakers of Christ's Body for though ver 27. the Apostle thus saith Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord yet he doth not on this occasion say that the Worthy Receiver is Partaker of the Body of Christ and why but because that was not the declared end what then was the declared end the end from Paul's words seems to be to shew the Lord's death till he come for verse 26. he thus saith For as often as ye eat this Bread and drink this Cup ye do shew the Lord's death till he come in remembrance whereof man may be and yet no Partaker of his Body and as to these words till he come they may reasonably be taken to relate to his coming to man in Spirit and if so there is no pretence from Paul's words that such ought to continue in the aforesaid Practice for the remembrance of Christ's Death who are witnesses of his coming in the spirit by which as living members of his spiritual Body they are attained unto the End wherefore a remembrance of his Death was accounted needful And as to these words Whosoever shall eat this Bread and drink this Cup of the Lord unworthily shall be guilty of the Body and Blood of the Lord it may be said that no command is herein contained to prove that the Sacrament of the Supper so called ought to be or to have been practised but yet we confess that from these words it 's Rational to conclude That Paul had a Sense that some might take occasion to meet together to break Bread and to Drink and forasmuch as the use thereof was abused it might be a necessary Caution in Paul to signify that the Unworthy Eaters were guilty of the Body and Blood of Christ because if they made Conscience thereof as doubtless those who so practised would profess they did even as some others made Conscience of Observing a Day the Abuse thereof could not but become Sin unto them by which the Just is Crucifyed And therefore Such might as Justly be accounted Guilty of the Body and Blood of Christ as those who having tasted of the Good Word of God were by their Falling away
He never advised to the Erecting the same The Sixty Six Subscribers in their Paper are found Accusing John Wilkinson and John Story to this Effect viz. That they have Evil Designs and persevere in them by Word Writing and Practice That they despise Heavenly Dignities That they set up continue and promote False and Pernicious Iealousies Murmurings and Secret Smitings and that thereby they are Darkned in their Vnderfrandings That through the Power of the Enemy of the King of Righteousness His Peace they set up a kind of Standard of Separation from that blessed Fellowship and Communion that the Churches of Christ sweetly possest together to the Dishonour of God His Truth and People That they go on in Opposition Evil Smiting against the Faithful Brethren and Practice of the Church of Christ That the offering of their Gifts is not a Peace but a Division-Offering That they are Obstinate and Obdurate and gone into Self-wil That they cast Tender Love behind their Backs Amongst the said Sixty Six Subscribers we Read the Names of four Persons Inhabiting the City of Bristol by which they became Accusers since John Story and John Wilkinson were not before them at any time as Judges in their Cause and so having been Persons who at some times have Assembled with us in the aforesaid Meetings held for Relief of the Poor c. within the said City of Bristol where John Story and John Wilkinson have often published the Gospel of Christ for above twenty Years to our knowledge they have been desired to appoint a Meeting to make forth their Accusations to Iohn Story 's Face that so if the Accused be Guilty it may be sufficient Proof of Matter of Fact be manifest to us who in that Case shall then account it our Duty To Disown the Accused also But if they cannot prove Matter of Fact to render them so Guilty we may then justly expect the said Persons to own the Wrong they have done them by their False Accusation and give Satisfaction for the same But they will not as yet Admit a Meeting for that end before such Friends of Truth whereof one half may be Chosen by Vs and others Dissatisfied though they have liberty to Choose the other half themselves Neither will they as yet Admit a Hearing before any Meeting wherein the Witnesses to these Accusations shall be Excluded from being Iudges with other Friends And so what Issue this Matter may Admit amongst us is at present uncertain and whether this be Christian-like We Appeal to Gods Witness in all Consciences We Observe that in the said Paper the Subscribers Exhort Friends To be Zealous for the Lord and to stand up in his Spirit and Power for the Peace of his Church which Exhortation in it self is sound and wholesome But we are very Jealous that the said Paper hath notwithstanding given Life to a Contentious Spirit For on the Fifteenth Instant being the first Day of the Week John Story came to our Meeting and almost immediately after he had sate down there was one stood up who as we can prove declared Unity with the said Paper given forth against John Wilkinson and John Story and testified to this Effect The Trumpet of the Lord is sounded to Battle and the War is begun and so Exhorted on this Wise Come up to Battle and help the Lord against the Mighty using also these Scripture Words Curse ye Meroz And in the afternoon of the same day in our publick Assembly Francis Lea whilst John Story was declaring the Word of Truth stood up and thus began If any thing he Revealed to another that sitteth by let the First hold his Peace which was a clear Demonstration of his Hypocrisy for that 't is publickly known he Judges John Story out of Unity with the Church and so 't was altogether wrong in Fr. Lea to introduce his Discourse by a Scripture which if proper to be spoken in Order to the silencing of one declaring yet it ought to have been with Respect to one in Unity with the Church But as we said he ownes not John Story so to be and so it may reasonably be concluded that his Hipocrisy was not only thereby made Manifest but also his Discourse being Considered that he had no Revelation to Declare from God on that Occasion to the People But yet John Story observing how he introduced his Discourse not as an open Opposer of his VVords did for the People's sakes and that he might Administer no occasion of Discord give way and in a few words after drew to a Conclusion but Francis Lea's Discourse was such both Morning and Afternoon as gave occasion both to Professors and Prophane publickly to Manifest that we are now Divided Now whether this be a standing up in the Power and Spirit of God for the Peace of the Church of Christ or a Peace-Offering Let those who are Wise in Heart Judge But that which further Manifested Francis Lea's Rudeness is this After Francis Lea in the Morning-Meeting had ended his Declaration wherein he laid down seeming contradictory Assertions viz. That Two Hundred and Fifty Princes and Renowned Men in Israel were Revels and wicked Men and yet also said to this Effect as if they were Blameless and Harmless VVilliam Rogers stood up and took up his Words and spoke thereon in the Words of Truth and Sound Doctrine that so the People might not go away with a Misunderstanding and not as an Opposer of any Truth that Day Delivered nor yet as an Opposer of Francis Lea further than Francis Lea's own words Opposed himself And yet after VVilliam Rogers had ended Francis Lea in a Rude manner poured out Iudgments against VVilliam Rogers calling him Rebel and using that very Language as was used to Elimas the Sorcerer and this is become a Common talk amongst Professors and Prophane in Country as well as City which we and many Friends more do Account the Fruit of great Malice and Un-Christian-like Dealing for we know not any thing wherein VVilliam Rogers hath forfeited his Reputation as a Man or a Christian These things Considered and that also it is not made Appear to our Consciences that John Story and John VVilkinson are guilty of such Crimes and Offences as are laid to their Charge which if they were we also should disown them we dare not as we said before own the said judgment to be Righteous nor yet deny the said John VVilkinson and John Story lest we sin against God and despise those unto whom a Dispensation of the Gospel of Christ is committed And now our Counsel to the sixty six Subscribers is that they mind the Peace of the Churches of Christ by Calling in their Paper for we are well satisfyed that their Paper is not given forth from the Motion of Gods Spirit and if any of the sixty six Subscribers as men leaning upon others have asserted in the Name of the Lord when the Lord hath not spoken by them and that to Defame the
wholly Impertinent in this Case because though they seem grounded on the Scriptures to evidence a Judgment on the merit of a Cause yet there is nothing said in all those Queries intimating that such a Judgment on the Merit of the Cause was without a Hearing And as to the latter part of the Queries we cannot say That Fleeing in time of Persecution or Countenancing Tythe-Payers is a putting away Faith and a Good Conscience in all that may so do for that may be the Fruit of Weakness and Ignorance in some at which God may wink and of Unfaithfulness in other-some but whether it hath been the Fruit of Weakness or Unfaithfulness in G. F. to be so great an Incourager in these two Practices touching which peruse the 5th Part of the Christian-Quaker we will not determine However we may conclude that it must be one of them if such Practices are contrary as they say to the Testimony in the beginning For our Consciences are satisfied from sufficient Evidence that he hath been largely Guilty in these Two Cases And since we have cause to believe he is a Countenancer of this kind of Work 'T is admired by some that his Party are not more careful than to bring forth such things as so evidently do cast a Line of Reflection on him and them the Espousers of that Cause which we may take to be his and that on sufficient ground as from the Fourth Part of the Christian-Quaker may appear and not the Cause of Truth Especially when to reflect on such as are not guilty thereof as we take John Story and John Wilkinson to be not only for that no proof hath appeared to the contrary but also from their frequent Testimonies of their Innocency therein We now come to say something in relation to the aforesaid Position as it relates to Judging the Merit of the Cause without a Hearing The reasonableness of the said Position plainly appears from the Evidence of the Light within which teacheth us to do to others as we would be done by And doubtless should any man accuse Jasper Batt one of these that Judged John Story and John Wilkinson without Hearing them speak for themselves that he went abroad Preaching thereby occasioning sometimes Twenty Pound Fines sometimes Forty Pound Fines to be imposed on the Hearers and encouraging them to be Valiant for the Truth and to offer up all whilst His Estate was well secured out of the Persecutors Reach or at least nothing to be found of his own to pay such his Fines he would think John Story very ill imployed to have a hand in giving forth a Publick Testimony against him to be Read in all the Monthly and Quarterly Meetings in England before he had either Spoken or Written to him to know what he could Say for himself that he might have Opportunity to hush it up by writing a Paper of Condemnation if so be he were Guilty We cannot believe that Jasper Batt hath not done as bad as this in Signing with the Sixty Six at Ellis Hooks his Chamber And if the Case stated in his Name be not groundless 't is then notoriously wicked but of that Friends in Sommerset-shire are able to speak more certainly than we for we are not willing to Accuse on Report We now are sensible that the said Jasper Batt and his Three Companions having assumed the place of Judges will not think our Argument deducible from the Light within sufficient to evidence their Ignorance and Weakness no more than if they were Four Blind Priests who neglecting the Heavenly Gift in themselves may seek a Justification of their Priestly Jurisdiction from the Scriptures without And therefore we think it needful to observe somewhat from the Scriptures of Truth in relation to the Matter in hand John 5.22 't is said For the Father judgeth no Man but committeth all Judgment to the Son Now let us consider what the Son saith Verse the 30th of the same Chapter Christ the Son saith I can of my Self do nothing as I Hear I Judge and my Judgment is Just because I seek not mine own Will We may now query Whether God hath given unto Jasper Batt and the Rest who have Iudged without a Hearing a greater and larger Commission as Judges than to Christ who informs us That as he Heard he Judged And Whether amongst the Jews more Justice was not offered to Christ when in his Favour 't was said by Nicodemus John 7.31 Doth our Law Judge any Man before it hear him Besides we find Christ exhorting his Disciples Math. 7.1 Judge not that ye be not Judged Rom. 14.10 But Why dost thou Judge thy Brother Why dost thou set at Nought thy Brother Had these Scriptures been rightly applyed we firmly believe Jasper Batt and others would not have been found Judging and setting at Nought two such Antient and Honourable Labourers in the Gospel as John Wilkinson and John Story have approved themselves to be But perhaps Jasper Batt may tell us That we are Unlearned and do wrest the Scriptures and that Christ and his Apostles did not mean but that such Men as he might Judge such Men as John Story and John Wilkinson are without a Hearing And perhaps as a Reason may thus say Though the Lord was pleased to send them forth Commissionating them to Publish the Gospel of Christ and that in that Service they have been made Instruments to gather many into the Knowledge and Life of Christianity Yet they are not now subject to George Fox his Orders and what he hath given forth in the Motion of the Spirit of God If this Objection contains the Sense of Jasper Batt with relation to a Submission to G. F. then if Jasper Batt can be proved one that is Disobedient unto what G. F. hath given forth we hope Jasper Batt will honestly own his Condemnation and give forth a Paper thereof against himself to go as far as his Offence hath been known which doubtless is through the whole Nation for that the Judgment against or Excommunication of John Story and John Wilkinson hath been directed to be read in Monethly Quarterly and other Mens-Meetings That now which we have to offer as convincing to Jasper Batt in this Case and not only him but to as many of the rest of the Sixty-Six Subscribers as are at Unity with G. F. is what G. F. hath given forth in a Paper directed to Friends which is on this wise Friends TO you All this is the Word of the Lord take heed of Judging one another and Iudge not one another I command you in the Presence of the Lord. This is the Word of the Lord to you neither lay open one anothers Weakness and Nakedness behind one anothers backs for thou that dost so art one of Ham's Family which is under the Curse but every one of you with the Light of Christ with which you are to see your selves with it every one to Judge Self And in another place of the said paper
So the Light is Judge Besides 't is to be observed that in the said Paper being but halfe a sheet he often speakes against Backbiting and about thirty times makes mention of the Light though in a Paper lately given forth in Vindication of Prescriptions being about a Sheet he speaks almost as much to Iustifie Prescriptions He that runs may read the action of Jasper Batt Charles Marshall and others concerned in giving forth the said Paper from Ellis Hookes his Chamber cannot be Justified without making G. F's aforesaid Counsel voyd We now come to take notice of these Words in the afore recited Answer given forth by Jasper Batt and his three companions viz. We see there was such in those dayes as is now who did dispise Government Presumptions self-willed they are not afraid to speak Evil of Dignities which have forsaken the right Way and gone astray and so Wells without Water and Clouds that are carried without a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let these Scriptures be rightly applyed and see to whom they belong To this we say They would have manifested more plainness and simplicity if they had informed those unto whom they writ How to apply these Scriptures instead of bidding them Read the Scriptures and then rightly apply them For the great Question is what is meant by words Government and Dignities but since they are silent therein it 's rational for us to suppose on the whole matter that they mean the Sixty Six Subscribes whereof they are a part since the paper subscribed by them in the original matter occasioning this discourse and according to its Merit sufficiently despised And therefore we think it needful to inform the Reader That we cannot take such Men as Jasper Batt and his Three Brethren are nor yet Charles Marshall Subscriber also amongst the Sixty-Six to be the Dignities hinted at by Peter and Jude For all these and the rest of the Sixty-Six Subscribers are by their Paper manifest to have run in the very Way of Cain by persecuting the Brethren and have appeared as Raging Waves of the Sea foaming out their own Shame by their hard Speeches which are the very Marks and Fruits of those who despise Government according to the Scriptures which Jasper Batt and his Three Brethren have directed us to peruse Besides We doubt not but many of the said Sixty-Six Subscribers speak Evill of the things they know not having Mens Persons in Admiration because of Advantage which are some other Marks of such as Despised Government and speak Evil of Dignities Those things we leave to the Consideration of the impartial Reader hoping that for the future Jasper Batt will learn more modesty than to account himself a Governour and Dignity and that on that foot he may think to rule over such antient and honourable Labourers in the Gospel of Christ as John Story and John Wilkinson have manifested themselves to be whereof this Nation yields many Living witnesses To conclude Our earnest Desires are that all Friends may continually abide upon their Watch that so for the future none may be ensnared through the subtile Devices of Satan to put their hands to the Unrighteous Testimonies of others against such Antient and Faithful Labourers in the Gospel of Christ as keep their Place and Habitation in the Vnchangeable Truth nor yet slightly to esteem of such lest the Indignation of the Almighty break forth and a Famine of the Word of the Lord come upon them that may so do whilst those who are Unskilful to divide the Word aright ministring Death unto the Hearers are exalted Which though the Lord may permit for a season as an Exercise upon his Heritage yet our Perswasion is That he will have a Regard to those who in Faithfulness sitting under their own Vine wait upon him so that they shall be able to distinguish between the Precious and the Vile and through the Word of God's Patience be made Partakers of the Joy of his Salvation William Rogers on Behalf of himself and other Friends in Truth concerned The THIRD PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR MANIFESTING That there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is The Outward Government under which we Live unto the Laws whereof we owe either Active or Passive Obedience and ought not by Outward Force to endeavour Deliverance from under such Laws as we have or may term Oppressive The other is the Inward Government of Christ who alone is LORD over the Conscience which is not represented by persons visible by carnal eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible as aforesaid And for the better Illustration of our Meaning an Answer to a part of Robert Barclay's Book of Government is Cited To which is added A Testimony given forth in Print in the Year 1660. by Isaac Penington the younger being part of a Discourse Intituled The Authority and Government which Christ excluded out of his Church Also an Epistle written by Robert Barclay as an Explanatory Post-script to his Book of Government together with some Observations adjoyn'd manifesting the Shortness thereof to answer the End expected To which is added a Letter Written as is pretended by W. R. but Published by R. B. together with a Paper termed The Judgment of the Brethren in a Discourse had between R. B. and W. R. with Observations and Answer thereto By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Isa 9.6 For unto us a Child is born unto us a Son is given and the Government shall be upon his Shoulders and his Name shall be called Wonderful Counsellour Isa 2.4 And he shall Judge amongst the Nations and shall rebuke many People and they shall beat their Swords into Plow-shares and their Spears into Pruning-hooks Nation shall not lift up Sword against Nation neither shall they learn War any more Printed in the Year 1680. The THIRD PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THere are but two sorts of Government which become every Christian to own The one is Outward the other Inward The Outward Government is represented by Visible Persons invested with Power to execute Outward Laws visible by our carnal Eyes and is suffered by Almighty God to be executed under variety of Forms and diversitie of Laws and for divers ends which we do not now pretend to be reveal'd to us but yet we believe it to be our duty either actively or passively to submit unto the Outward Government under which we live without designing to work our own deliverance from under such Laws which we have or may account oppressive by outward Force or Violence which is as much as is with us to say on this occasion with respect to Outward Government The Inward Government chiefly
in Isa 9.6 't is thus said And the Government shall be upon his shoulders and his Name shall be called wonderful Councellor c. Secondly Because 't is wholly repugnant to the Light of Christ in our Consciences that the weight of a Government that is Spiritual and Everlasting the Laws whereof are written in the Heart and wherein nothing but true Judgment and Justice hath been is and shall be executed for evermore should rest upon any Man or Men as a Governour or Governours over others since there is no Man nor Men but are subject through Temptation to Err if they watch not and therefore we may well say much less on any such one man though termed by some the great Apostle of Christ whose Actions towards his Brethren have been found injurious to them undeservedly and reproachful to the Truth nor yet upon any such Assemblies as the usual General Meeting so termed though improperly of the People called Quakers is because the Meeters have usually consisted of Uncertain Numbers of Uncertain Qualifyed Persons that take upon them so to assemble whilest others beholding the Ill Consequences of their Meeting conscientiously forbear to joyn with them Thirdly Because it is evident that the Disciples of Christ had their Eye so much on his outward and bodily appearance as that Christ their Lord and Master saw it meet to tell them in these words Joh. 16.7 It is expedient for you that I go away and when he so said he did not then tell them nor yet at any time before or after I will commissionate some Man or Assembly of Men in my Stead that so you may have your Eye unto and expect Written Orders from him or them to walk by and to lead you into all Truth but John gives them a Reason for his so saying in these words Joh. 16.7 For if I go not away the Comforter will not come but if I depart I will send him unto you meaning the Spirit of Truth which as he promised should abide with them for ever and should be in them which undoubtedly was in order to the Exaltation of his Government in the Heart and that they might have their whole Dependency on the Spirit of Truth which as before is signifyed Christ promised should abide with them forever And so this may truly be termed that Everlasting Unerring Unchangable Governour unto which the Subjects of Christ's Kingdom owe Obedience And why so but because under it the Promise of Christ was That they should be guided into all Truth according as is plainly signifyed from these following words spoken by Christ himself Joh. 16.13 I have yet many things to say unto you but you cannot bear them now Howbeit when the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself But whatsoever he shall hear that shall he speak Here is no room left for the Church of Christ to contend about Forms of Government or who shall be Governours under Christ's Government for if the Spirit that is in us and that is to remain with us forever shall guide us into all Truth then our Dependency ought to be thereon that so thereby we may be led into all Truth or else we cannot manifest our selves to be obedient Subjects unto Christ under his Government that he is exalting in the Hearts of the Sons and Daughters of Men. The consideration of these things leads us to give this Testimony That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professour can in Truth affirm That there are Outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our Day which others ought to obey and follow of which more anon in answer to R. B's Book of Government whether they see it their Duty or no and if they do not may therefore come under the Curse and partake of the same Judgments from God which happened to Corah Dathan and Abiram for their Rebellion against Moses and though the sin of Corah c. hath frequently in our Publick Meetings for Worship been spoken of and intended as we have taken it to be as a proper Citation to describe the state of such as on a Conscientious score cannot submit unto the outward Orders of one man yet we testify that such sort of insinuating and thretning language seems much more agreeable to the first Covenant then the second under which we are and when countenanced or spoken by any expecting such a submission it then seems to savour of a spirit that speaketh of himself and not what he hath heard from the great Lord and Master Jesus Christ and so consequently from another spirit than that which Christ promised he would send for Christ's own words signify He shall not speak of himself Moreover t is evident that Corah and his Company rebelled against Moses who was King in Jesuran and a Leader of Israel and thorough whom the Lord gave forth his Law to the People but we know that none can according to truth at this Day pretend that any other Governour is raised up amongst the Children of Light to be like unto Moses whom we ought to hear in all things save Christ Jesus who by his Spirit manifested in every Subject of his Kingdom is thereby become their Lawgiver and whilest they are obedient thereunto they may in truth be reckoned to be of the number of those that are in Christ Jesus because they may then truly be termed such as walk not after the flesh but the spirit and to such according to the Apostles Doctrine there is no Condemnation Objection This Discourse touching Government may occasion some to raise this Objection We understand that many called Quakers do hold Monthly and Quarterly-Meetings of Men and also of Women distinct from Men about their Church Affairs and that these Meetings are reputed to be Established on certain dayes that ought not to be altered by one man amongst them that hath pretended he was moved of God so to do and that the same person hath by his Paper spread abroad in divers parts of the Nation signified that none but loose spirits and such as tend to looseness pretend to set up a better way or to alter them to another day for fear of Corruption in Observing a Day and that it is but from a corrupt spirit of darkness which God will blast and that some call these Meetings the Government of Christ set up amongst them and establish't by the power of God to take care of the Churches affairs and that true Judgment and Justice which are the fruits of Christ's Government may be executed To this we answer we confesse there have been and yet may be such Meetings but if any think they have been or are establish't by any one man or that therein the Government of Christ is set up any otherwise than as any
in him stablished in the Faith Col. 2.6 7. And then the very next verse saith Beware lest any man spoyl you through the Traditions of men according to the Rudimnets of the World and not after Christ If the following outward Decrees Precepts Sentences Decisive Judgment or Traditions of any sort of the Church had been in Pauls ' Eye a real and certain Indication of being Establish't in the Faith or rooted in Christ or that 't was the Practice of the Church to be Establishing Outward Indispensible Orders relating to the Consciences of Believers I leave it to the Judicious Reader to savour whether Paul would have so immediately and as it were in one breath caution'd them to beware of being spoyled through the Traditions of Men c. without a further Caution to take heed lest they should account the Commands Sentences Decrees or Traditions of the Church such These things considered and compared with the Measure of Light in our selves I am satisfyed 't is not agreeable to Truth for any Man or Assembly of Men to atempt an Outward Indispensible Establishment of Outward Orders Rules and Decrees relating to Matters of Consciences under the New Covenant as the Orders Rules and Decrees of the Church of Christ Moreover if Christ did stand in need of Assistance to Establish his Government how is it possible that Man whose dayes are but as a span long should be capable to Establish that Government of whose increase there shall be no end but so it is that he doth not stand in need thereof For the Son that is given shall Order his Government and Establish it with Judgment and with Justice even from henceforth and forever read Isa 9.6 7. Besides if we do but consider where and after what manner the second appearance of Christ hath been and yet is to be expected and waited for those who know the Truth as preach't received and believed amongst the People of the Lord called Quakers in the Beginning do know That his Second Appearance hath been and yet is to be expected and waited for in the hearts of the Sons and Daughters of Men and the manner of his appearance hath been and is by his Spirit in us this hath often been testifyed and that in opposition to those who have been looking for his Second Coming in some Outward Bodily Appearance to reign as Lord and King I now appeal to Gods Witness in all Consciences Whether the Outward Establishment of Outward Government under the notion of Christ's Government doth not seem to square more with the Principles of such who look for his Second Coming in some Outward Bodily Appearance than with the Principles of those who conclude his Second Coming to be by his Spiritual Appearance in the heart and whether it be not inconsistent with Right Reason and Truth to conclude that Christ Jesus the Lord will Establish his Government otherwise than by his Spirit and in the heart where his Appearance hath been and is to be expected and waited for And since it is undoubtedly so that of the increase of Christ's Government there shall be no End I cannot understand to what End any Man should concern himself to consider how far it may extend yet R.B. hath so done Witness his 37 Page where he thus saith It is next to be considered in what Cases and how far it may extend To which I cannot but thus reply Those who are not Puft up with Spiritual Pride or Zeal without Knowledge may easily discern from such kind of language a Spirit that would Limit the Holy One of Israel by putting Bounds unto that Government of whose increase there shall be no end and though I speak of Man's inability to Establish Christ's Government yet I would not be understood as one accusing the aforesaid Author or any else to assert Man's Ability so to do For I know not any Men that will pretend themselves in that Case other than Instruments in God's Hands But yet this is to be Observed that since there is no Ground to believe that God everwill make use of Man under the New Covenant to Establish outward indespensible Orders Rules or Decrees to be as a measuring-line whereby those who are under Christ's Government shall be known therefore 't is reasonable to conclude That the endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man And notwithstanding he hath considered how far it extends yet I find not that he hath made any mention of the Business or at least a part of the business of one considerable Meeting which is a part of that Government or Order which he pretends to discribe and that is a Meeting held every second day of the week wherein writings treating of Divine Matters and which are intended by the authors for publick view are first viewed in Order to an approbation or the contrary * Witness the Paper at the latter end of this third part signed by Charles Marshal and thirty six more at which meeting his Treatise was past which gives occasion to treat a little of that Meeting since those of that Meeting are as well concerned in the said Treatises as he that writ it The Scriptures of Truth as far as I Remember are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians and therefore I do not understand that there can be any real Ground or tolerable pretence that this is a part of the antient Apostolick Order of the Church of Christ We find the Apostle Acts 3. directed to chuse seven men full of the Holy Ghost to take Care that the Widdows should not be neglected in the dayly Ministration If the Holy Ghost in the Apostles days directed to chuse a certain select well qualifyed Number of men for such a Service as doubtless it did it s against right reason to suppose that the Apostles would in their day have left the consideration of such weighty matters as Treatises of things relating to the Kingdom of God and the salvation of mankind to the Approbation of an uncertain unselected Assembly for such I call that Meeting wherein many of the Writings of the People of the Lord called Quakers intended for publick View are approved or disapproved for that no Certain Select Number of Persons are chosen for that service but any Persons who have Publick Testimones for the Truth though but by way of Exhortation and are owned as Friends of Truth and come where that Meeting is appointed are the Persons by whom such Writings whether given forth by a Paul a Father or a Timothy a Son as are for publick service are approved or disapproved I now appeal to the impartial understanding Reader whether according to this form of Government one that is in the place of Paul a Father who according to the aforesaid Author hath right to rule over and command may not have the testimony which he hath through the motion
declare the Intent of his Mind and are not the slip of his Tongue or Pen But how unreasonable it is that Matters of Worldly Property and things relating to Conscience should be decided by such Assemblies without an Election for that Service by the Parties differing I shall leave it to the Judicious Impartial Reader to savour having elsewhere in this following Treatise plainly evidenced that there may be such Assemblies and yet not owned by the Lord for the Church of Christ and so may be remote from giving Righteous Judgment though R. B. saith Gods Spirit will never bewanting in such Assemblies And whereas some may be so charitable as to conclude R. B. intends not by his words that any should assume Authority to decide Differences relating to Outward Things without consent of the Parties concerned to such I say He hath left no room for a reasonable Man so to think because he hath written several Pages to prove his Assertion which in that case is all unnecessary for who can be so Ignorant as not to know that Persons chosen by the differing Parties have of Right Power to decide but if any should I know that R. B. is none of them my Acquaintance with him tells me not only so but also that he is a man of better reason than to have written so many Lines on this Subject without telling the Reader so if that had been his meaning Besides if the Assent of Parties was intended and that the Order of this Government reach'd not to this Case without such assent it naturally follows that the Power and Authority pretended to in this Case is none at all And now that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things I have this Testimony on the behalf of Truth to give on this Occasion viz. That as on the one hand I do conclude 't is contrary to the Truth for any number of Men under the Notion of the Church of Christ to assume a Jurisdiction over their Brethrens Properties and Worldly Concerns when not chosen by consent of such over whose outward Concerns they assume Power to Judge so on the other hand if Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of Such who are at Variance to request such Brethren as are Skil'd in the Matters touching which they differ to hear and determine the Cause and then of a willing and ready Mind and not as by Constraint to submit unto such Determination and that it ought to be as an Incombent Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and Sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body R. B. asserts Page the 11. That the Ground of Schismes Divisions or Rents in the Body is when any Member assumes another Places than is allotted it or being gone from the Life le ts in the Eye that watches for Evil. This Position is Truth and rightly Stated but yet notwithstanding I cannot but Testify that if any Member of Christs Body doth recommend that Administration or Operation wherein by Gods Spirit he is Exercised unto his Brethren and shall Judge all such Dark Spirits and out of the Unity of the Body who on such a Recommendation become not Exercised as he is or doth not immediately close with his Experience and Operation though otherwise Faithful to the Measure of Grace received such an one so Judging may justly be Judged of the Lord as a Person not only assuming another Place in the Body than is allotted him but also as endeavouring to draw others into the like Snare for that it is as probable that a true Member of Christs Body may be as remote from having Experience of his Brothers Operation as the Ear of the natural Body may be from discerning what the natural Eye doth see and yet the Ear according to that of Paul 1 Cor. 12.16 may as truly be accounted a Member of the Body as the Eye 'T was an Exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us Though thou grow but slow yet grow sure This sure growing was Obedience after Convincement or Obedience to the Measure of Grace received All Performances before with respect to Worship or Services for God were accounted but Will-worships or Will-services and therefore many whose Faces were Sion-ward did rightly testify on this wise I must stay until I be Convinced and since I see not this to be wrong I dare not be in the Practice of another thing contrary thereto lest I become a Will-worshipper And yet this kind of Language is according to my Understanding too reflectingly spoken of by the afore-said Author witness his 13th Page This puts me in mind to signify what the Apostle Paul said 1 Cor. 12.3 No man can say Jesus is Lord but by the Holy Ghost 'T is the Fame of Truth that Jesus as in himself is Lord and so we know a wicked man not acted by the Spirit may say these words Jesus is the Lord Yet none can in Truth say Jesus is Lord in them but by the Holy Ghost from whence I observe That no Testimony though ever so true in it self can become the Testimony of Truth in any further than through certain Conviction it s known to be so even as Jesus cannot in Truth be called Lord by us until by his Spirit we are convinced and experimentally know that he is Lord in us And therefore I cannot but say 'T is savoury Language to say I MVST STAY VNTIL CONVINCED though R. B. as his lines to me import accounts such Language to be a Reasoning Truth from ones self through the deceitfulness of the Serpent querying How did they meaning the primitive Labourers amongst the People of the Lord called Quakers knock down this manner of Reasoning But doubtless herein he hath abused both himself and the Truth not so much for that he knowes no other than by report whereof he treats as to this matter if his meaning be That the primitive Labourers in the Gospel at the beginning of that Day which in these latter Ages hath dawn'd amongst us did condemn such kind of Language but for that many of those who yet remain witnesses of the first gathering remember no such thing Those who at this day say We were taught to follow the Light in our Consciences and not the Orders of Men and that we will not have Man to rule over us utter Language becoming Christians notwithstanding R. B's Reflection on such kind of Language as this also in his seventeenth Page For Christ in this day as well as in that day wherein Truth was
neglect of their own Gifts And so such may become but little honour to the Brother who Ministred in his own Gift as the Oracle of God and not only so but little credit to the Truth if such by medling in things without their Line bring forth Confusion and Disorder For what can be the Off-spring of such who labour and travel in the things they understand not but the Brats of Babylon Besides those who are of such forwardly spirits as to pin their Faiths on other Mens Sleeves and say Amen to what other Men say before they have an Understanding opened to see the same may oft times approve notwithstanding this usual saying Can the Brethren Err of such things which are not ministred as the Oracles of God though pretended so to be And if any whose Understandings God hath opened to discern this kind of weakness in such who boasting in other Mens Lines of things made ready to their Hands in very deed take too much upon them do out of true Love endeavour to convince them that so they might wait on their own Gifts There are some ready to bring forth what befel Corah Dathan and Abiram because they said to Moses and Aaron Ye take too much upon you and what befel Miriam because she said Hath the Lord indeed spoken only by Moses hath he not spoken also by us and make such a use of these Scriptures as that they give occasion of Jealousy to some to conclude That there are some do believe that God hath raised up some Outward Person to be amongst the Children of Light at this Day like unto Moses and as he was in that Day amongst the Children of Israel Amongst the Children of Light in these our latter Dayes I never understood of any deserving an higher Title than an Elder or Ministring Friend But if such mean That God hath raised up any Outward Man or Men from whose Lips Gods People must at this day receive the Law of Christ and Record it in Books for Generations to come as his Law I know there are many of the Children of Light who retain their First Love and Integrity for the Truth to this day and Honour enough in their hearts for every Brother both Younger and Elder that keep faithful in their Place and in very deed take not too much upon them can receive no such Testimony not only because they know it to be against the Nature of the Second Covenant to expect such an appearance but also because they believe that Christ is that Prophet whom the Lord promised He would raise up like unto Moses whom we are to hear in all things and that his appearance is and will be in the heart where his Voice as a Law-giver is to be heard and accordingly to be obeyed Thirdly Though I pretend not to know the Occasions whereon the Apostles writ further than the Scripture manifests yet I do know how Truth was Preacht in the begining amongst those who through the Power thereof being gathered were called Quakers and that many would have undoubtedly fallen both on the right hand and on the left should the antient Labourers after they had been Instruments in the Lords hands to gather Thousands unto the Truth have thus said We are your Fathers who in Christ Jesus have begotten you through the Gospel and we have on that foot a certain Authority in the Power over you and to command such things as are needful for Order and Vnities sake and that there lyes an Obligation on you to Reverence Honour and Obey us And though you are our Witnesses that we have often Declared that our Commission from God was to turn People from Darkness to Light and from the Power of Satan to God that so they might all come to be Ordered and Governed by the Appearance of that Power in themselves Yet we did not mean but that when we had gathered any unto the Truth we should be those who ought to have the Rule over them and that such should observe our Traditions or follow us without giving them a Reason why And though they might in truth be submitting themselves one unto another in the Lord according to the Apostles Counsel yet all of them must submit to us and Reverence Honour and Obey us and not think it any Contradiction to the being led by the Measure of Gods Grace in themselves Should our antient Brethren Labourers in the Gospel have thus said I do not see that therein they would render themselves of another mind than R.B. is of if his Lines may be lookt upon as the product of his Mind but should they have so done doubtless as I have said before many would have fallen and Jealousies have enter'd the breasts of Thousands That though these our travelling Brethren exalted the Spirit of God in man as the only sufficient Rule for man and declared that the Scriptures were not a sufficient Rule to man yet in stead of leaving us to that Rule which they have declared to be sufficient they strain that which they have declared not sufficient to make it as much as in them lyes a Rule for them to Rule over their Brethren R. B. in his first Section which treats of the Ground and Cause of the Controversy speakes Page 15. of a sort of Persons that would needs be Innovators and given to change and introducting New Doctrines and Practices not only differing but contrary to what was delivered in the Beginning and Page 17. speaks of such who with swelling words talkt of and Preach'd up a higher Dispensation To which I say This Language leaves the Reader still Ignorant of what sort of Persons they are he hints at for that he tells not his Reader what was delivered in the Beginning and what is introduced contrary thereunto neither do I know how he well could unless by report from others since his Age would not admit him as a sufficient and sensible Witness thereof I shall therefore take the pains to do it for him The Doctrines delivered in the Beginning were chiefly these and such like viz. That a Measure of Christ's Light and Grace of God was given to every Man to profit withal that this Grace was sufficient that that which may be known of God was manifested in us that the Scriptures were not the Rule but the Spirit that that which was not of Faith was Sin that we should draw Water out of our own Wells let it be your own and not anothers that we should not boast in other Mens Lines of things made ready to our hands but that since every one must give account for himself we should see for our selves believe for our selves and savour for our selves and not pin our Faiths on the Sleeves of any lest we should become Will-worshippers But now there are a sort of Innovators given to change who introduce such Sayings and Doctrines as these are First That this Light will undo all or at least a Pretence to the Light which I
cannot account Sound Language if Pauls Testimony Phil. 1.15 18. was Sound who said Some Preach Christ of Envy and Strife What then Notwithstanding every Way whether in Pretence or in Truth Christ is Preached and I therein Rejoyce yea and will rejoyce Secondly That to pretend want of clearness in Sight will not excuse any from Disobedience to God who submit not to the Sentence of an Assembly or some or other of them which may in any tolerable Supposition be termed the Church of Christ and so are ready to Judge their Brethren as Apostatized from the Truth if they walk not according to the Lines and Measures of others though they have no Faith therein contrary to that of Paul who to the Corinthians said 1 Cor. 10.15 Having Hope when your Faith is Increast that we shall be inlarged by you according to our Rule And whether these are not of that number who bring another Gospel than what we have already received and so subject themselves to the Curse whilest they are endeavouring to manifest others Accurst Let Gods Witness in all Judge There are at this Day who seem to make no Distinction between such as would have no Iniquity reproved and those who Conscientiously scruple to submit to the Dictates of others till their Vnderstandings are Illuminated these are of that number who divide not aright and seem so void of Charity as not to distinguish between the Precious and the Vile for though it was so that Paul in Thes 3.6 a Scripture quoted by R. B. thus saith Now we command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received of us and then Comments upon it what more positive than this and yet the Apostle was not here an Imposer To which I thus say that this Scripture is no Warrant for any to follow the Commands or Traditions of others at this day until convinced of the Truth and real Service of Obedience to such Commands or Traditions which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept viz. for ye your selves KNOW how that ye ought to follow us So the Knowledge of their Duty was the Bond rather than Pauls Command Vers 14. of the same Chapter being another Scripture quoted by the aforesaid Author Page 27. Paul saith If any Man Obey not our word by this Epistle note that man and have no Company with him that he may be ashamed This related to such of whom Paul Vers 11 12 13 of the same Chapter saith we have heard that there were some among you that walked inordinately and work not at all but are Busi-Bodies therefore them that are such we command and Exhort by our Lord Jesus Christ that they work with Quietness and eat their own Bread and ye Bretheren be not weary in well doing and then he exhorts Vers 14. If any man obey not our Saying c. which plainly relates that to so undoubted necessary a Duty mentioned Vers 11. That such who were Busi-bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread but whosoever they are that shall bring such Scriptures as these to manifest that we ought to submit to the Outward Forms Prescriptions Ceremonial Dictates or decisive Sentences of others when they are or may be Matters of Conscience and that there lies an Obligation in point of Duty to Obey in every or any of such Things though we see it not shews themselves a sort of Busie-bodies wanting work Paul 1 Cor. 14.37 a Scripture quoted by the aforesaid Author thus saith If any man think himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord and Vers 34. of the same Chapter Paul saith Let your women keep silence in the Church c. Here 's a positive proof that women ought to be silent in the Church and that by the Command of Paul and therefore me thinks it should be a shame for such who plead for Womens speaking in the Church and not only so but for their Service with respect to Exercise in Discipline to pin so much as to me appears the aforesaid Author doth in his Treatise on the word Command us'd by Paul when according to the measure of Gods Grace and Truth which the Children of Light have received they have and do testify and that according to Truth notwithstanding what Paul saith and hath Commanded that * Note I would not hereby be understood to justify All Women that have spoken in our Meetings because many of them have of late been so rude in their Opposition to John Story as that I take it to be a meer Scandal to Religion and am perswaded that by Pauls Command the meaning of the Spirit was not positively according as his own words seem to intiate not only because the Prophet Joel 2.28 prophesied that the Lord would pour out of his Spirit upon Sons and Daughters and that they should Prophesy but also for that in the same Chapter 1 Cor. 14. he exhorts the Church who doubless consisted of Women as well as Men to Covet Spiritual Gifts but rather that they might Prophesy saying Ye may all Prophesy one by one all which considered t is rational to take the Mind of the Spirit to he that there were some unruly disorderly Women then in the Church as in these our Days are who then had need as some now have to be warned to keep silence though others that had received a Revelation from God might declare the same in the Church when met together Women as well as Men and Men as well as Women may speak in the Church of God according to their respective Measures when the Spirit of the Lord moves And since as the Apostle Paul himself testifies 1 Cor. 10.8 That his Authority was given him for Edification and not for Destruction I cannot but be more Charitable than to think Paul ever used the Words Command Ordain Traditions and such like on any other account but that the Churches should be followers of him according as in their own Measures they had a Sense or Savour that he was a Follower of Christ and not otherwise which comparing Phil. 3.17 with 2 Cor. 10.13 14 15 16. doth evidently appear The forementioned Scripture to the Philipians thus saith Brethren be Followers together of me and mark them that walk so as you have us for an Ensample that to the Corinths saith But we will not boast of Things without our Measures but according to the Measures of the Rule which God hath distributed to us a Measure to reach even unto you for we stretch not our selves beyond our Measure c. not boasting of things without our Measures that is other mens Labours but having hope when
the Positive Sentence and dicision of the Church in Matters of Conscience may bind Believers 'T is so remote from it that it needs no explanation to shew it so Nay I may reasonably query Whether this Scripture be to ordinary capacities plain to the purpose that Paul himself intends For if we consult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blaspheme if by the word Satan is meant the Devil as is usually understood The last Scripture he quotes for proof is Joh. 2.10 If there come any unto you and bring not this Doctrine receive him not into your house neither bid him rejoyce for so saith the aforesaid Author the Greek hath it Here also no mention is made of any positive Sentence or decision of the Church nor yet the import thereof by any natural Consequence and therefore we will consider what the word Doctrine is relative to The foregoing verse tells us thus whosoever transgresseth and abideth not in the Doctrine of Christ hath not God It s now necessary to consider what was Christ's Doctrine 't is well described by his Sermon in the Mount Mat. 5.6 Chapters wherein there is not the least title to countenance this Sentence That the positive Sentence or decision of the Church in Matters of Conscience may be Obligatory on Believers Nay in that very case Mat. 18.15 16. Where 't is said If thy Brother Trespass against thee go tell him his faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen Man The Scripture doth not say that Sentence ought to be Obligatory on all other Members of the Church of Christ who might be no way concern'd either in the Admonition or Sentence to look upon him as an Heathen Man but it saith Let him be unto thee as an Heathen Man Christ's Doctrine also was that when he should depart hence the Father would send the Comforter the Holy Ghost which saith he shall teach you all things he doth not say the Judgment of the Church must be Obligatory on all believers nor yet that the Church shall teach them all things for 't is evident by the Apostles writings that they themselves had need of teaching These things duely weighed I do according to Truth conclude that the three foregoing Scriptures which he hath quoted do no way import to prove the Matter he intends Besides I remember only one Example of Decisive Judgment or Sentence given in the Scriptures by the Apostles and Elders who did it not as assuming Authority so to do saying We are the Church of Christ and we have Power to Decide without your Assent but what they did was by assent of the Differing Parties which assent is worthy to be noted by such who say as R. B. hath we boldly aver we have Power to decide and that speaks nothing in favour of what the aforesaid Author seemed to drive at when he said And is not this Obligatory on all the Members but rather the Contrary and that is in the 15th of the Acts where a Dissention is Signified between Paul and Barnabas on the one hand and certain of the Sect of the Pharisees who Believed and Taught Unless ye be Circumcised after the manner of Moses ye cannot be saved on the other hand In Answer to this Question the Apostles and Elders agree that Circumcision was not fit to be laid on the Gentiles which were Believers who never were in the Practice nor yet had any Faith touching the same yet do not say that their Sentence shall or ought to be Obligatory on all the Members of the Church of Christ nor yet that those Jews who practized Circumcision after they believed should desist the same for then it might have been lookt upon as Obligatory on such Believing Jews and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning viz. To walk according to the Measure received For the Apostles and Elders well knew that according as Paul said to the Romans Chap. 14.5 23. It was necessary for every one to be fully perswaded in their own Minds and that whatsoever was not of Faith was Sin and so could not suffer their Sentence had they had Power so to do to be a Bond on those Jews who made Conscience of practising Circumcision after they had believed to forbear the same and as to the Gentiles it doth plainly appear that the Decisive Judgment of the Apostles c. with respect to that Controversy touching Circumcision was not a Bond upon them contrary but according to their Faith and therefore this Example can be no President or Warrant for any to submit to the Sentence or Decisive Judgment of any whatsoever wherein there is no Faith much less to conclude that the Conscience ought to be bound For it is no more in the Powers of Believers or any else to force an assent of their own Consciences to the Sentences and Decisive Judgments of others though pretending themselves the Church of Christ without an Invisible Operation and Conviction thereon through which alone it's capable to be bound than it is in our Powers so to alter the outward Shapes of our Faces as to make them like unto other Mens from whose they vary Moreover when I consider how Innumerable Controversies have a risen touching the Authority of the Church and the Decrees that have been brought forth touching Matters of Conscience under the Notion of the Church of Christ in Ages past and that the like Controversies in probability may arise at this Day should any number of Persons whatsoever Assemble and not only say we are the Church of Christ but also thus we have power to bind and lose and upon that foot give forth Positive Sentences and Decesive Judgments in Cases that are Matters of Conscience in order to be Obligatory upon Believers I cannot but query especially since the People of the Lord called Quakers have not Preached up this Doctrine ye must Believe as the Church Believes but have commended their Testimonies on the behalf of Truth to every Mans Conscience in the Sight of God that therein they might be manifested I say I cannot but query Where lies the Service to God and his Truth for any to concern themselves to treat on such Subjects as may give Occasion to receive the weak to Doutbfnl Disputations For though Christ said What you bind in Earth shall be bound in Heaven Yet we do not find in the Scriptures of Truth that the Apostles or any Assembly under the Notion of the Church of Christ ever made use of that Expression to shew their Authority as Christs Church but rather laboured to beget People unto God that so they might become Members of Christs Body which is the Church and be in
ought to Believe and though there have been so many Diversities of Creeds in the World according to the various Apprehensions of divers Assemblies assuming to themselves the Title of the Church of Christ yet to this day I find not amongst the People of the Lord called Quakers that any certain number of Articles of Faith are given forth from any General Assembly or Particular Congregation under the Notion of the Church of Christ as their Creed and as a Measuring-Line by which those who are either in or departed from the Faith may be known and the reason hereof is evident because 't is against the Fundamental Principle viz. the Light to exalt any other Measuring-Line than that by which we were Baptized into the one Body of Christ viz. the Spirit Having thus promised as a more particular Answer to the Question I thus say I confess the true Church is in the true Faith and every Member thereof is in some measure at least of the same Faith that all the Elect of God are of so that it may in Truth be said every Member of the Church doth in some measure Believe as the rest of the Members do I say in some Measure because as there were diversities of Gifts and Operations so also were there Differences in Measures of Faith and therefore doth the Apostle wisely say to this purpose Let him that Prophesieth Prophesy according to the Proportion of Faith Rom. 12.6 But should any arise to say 't is Folly and Hypocrisy to Professones self a Member of the true Church yet not Believe thus as the true Church Believes without any further Explanation of the words or of what is intended thereby such may subject themselves to censure for by the words True Church in this Sentence and yet not Believe thus as the true Church Believes will be understood the rest of the Members from whom one or more differs in Faith Now there may happen to be a weak Brother whose Faith in some particular Matters may be otherwise than the rest of his Brethren's is this Case happened amongst the Romans to whom Paul thus writ Rom. 14.3 4 22 23. Let not him that eateth despise him that eateth not and let not him that eateth not Judge him that eateth for God hath received him Who art thou that condemnest another Mans Servant to his own Master he standeth or falleth Hast thou Faith have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Here a Diversity of Faith is Evident and that between Brethren and Members of the Church and yet neither appear to be Fools or Hypocrites he that did eat was not to be Judged because he was received of God and he that did not eat was so far from being Judged that the Apostle condemnes the very Eating whilest there was a Doubt though the Abstinence was the Fruit of Weakness These things considered I appeal to Gods Witness in all Consciences whether Truth can be served at this Day by asserting under the name of one called a Quaker such Principles as give occasion of Jealousie that this Doctrine is promoting amongst us We must Believe thus as the Church Believes without removing those Objections which for want of an Explanation may necessarily follow 'T is a true saying That the Gates of Hell shall not prevail against the Church that 's built upon the Rock Christ and that the Elect cannot be deceived but notwithstanding 't is thus said yet we know that particular Members of the Church of Christ have erred Objection Yet some may be ready to object and say * Note This Objection is so lay'd to â—n in the same Book wherein the last answered Query is written Though some particular Members may be liable to err 't is neither reasonable nor just to conclude the whole Body or Church of Christ is liable to err To this I say God forbid that the whole Church of Christ should err yet I say neither the Light within us nor the Scriptures of Truth without us do evidence that any Member one more than another is by any peculiar Election exempted from being liable to err no more than Particular Persons were from all Eternity Elected and others Reprobated and so it appears to me that the Promise was not with respect that some should continue still Faithful and not liable to err though others being liable thereto should err but with respect to every Member of the Church whilest establish'd on the Rock Christ so that not only a part of the Church but every Member thereof whilst built on the Rock Christ shall be so preserved as that the Gates of Hell shall not prevail against any one of them and this seems to me to be evident from the very Connection of the words of the Scripture Mat. 16.18 And upon this Rock I will Build my Church and the Gates of Hell shall not prevail against it that is against the Church built and whilest remaining on the Rock Christ But if any Assembly through Unwatchfulness and Disobedience depart from the Rock Christ whereon they were built then in that State they cannot properly be called the Church built and remaining on the Rock Christ and so having been liable to be overcome the Gates of Hell do prevail and therefore though 't is impossible that any one Member of Christ's Church whilest abiding in the Seed in which the Election stands and to which the Promise is can be deceived yet notwithstanding I affirm that every Member of Christ's Body and if every Member than the whole Church is liable to err if they wait not in and keep not unto that in which their Preservation stands Christ said Watch and Pray that ye enter not into Temptation this was spoken not with respect to some particular Members in the Church of Christ that were lyable to err and as if there were others that were not And therefore its reasonable to conclude that all may thorough Temptation be in danger to err if they watch not but yet my Faith is that a remnant will be preserved so watchful as that being built on the Rock Christ the Gates of Hell shall never prevail against them These things being duely weighed and considering what great Abuse hath been made of Scriptures that speak to this purpose That the Gates of Hell shall not prevaile against the Church of Christ and that what they bind or loose on Earth shall be bound or loos'd in Heaven and that also to maintain an Antichristian Yoak of Bondage under the pretence of Christ's Church saying That it cannot err it appears not much more like one call'd a Quaker if we consult the Writings of some of those antient and Honourable Labourers who were Instruments in the hands of the Lord to turn Thousands unto the Light within us as the unerring Guide to treat on such Scriptures if applyed to outward and settled Assemblies as such as are not
birth from running into Duties catching of Openings and laying hold of Promises and to feel the Heir born of the Immortal Seed to whom all belongs and the other Birth never afterwards get up above him but be subdued and brought into Subjection Again sayeth the Apostle Take heed of doing any thing doubtingly be not forward be not hasty wait for the leading wait for the Manifestation of the Spirit Be sure thou receive what thou receives in the Faith and Practise what thou practisest in the Faith For whatsoever is not of Faith is Sin being an Errour from the Principle of Life which is to guide and thereby thou losest ground and dishonourest Christ and comest under Condemnation And so the Apostle warns Believers To take heed of drawing one another on too fast or of Judging one another in such things as some of them might have Light in others not He that eateth not to Judge him that did not eat and he that did not eat not to Judge him that did eat yea in Matters of Worship he that observed a Day and kept a Sabbath not to Judge him that observed not a Day or kept not a Sabbath For the Jews which were truly converted yet were hard to be drawn off from the Observation of their Sabbath and could hardly bear with the Believing Gentiles who were never taught to keep their Sabbath with them but were taught to esteem every day and sanctifie it to the Lord Rom. 14.5 And those who esteemed every day and dedicated it to the Lord ceasing from Sin and resting to him for under the Gospel we are not to set up a new Type but to enter by Faith into the true Rest which is the Substance of what the other signified could hardly bear with them who observed a Day Even in the Apostles Days Christians were too apt to strive after a wrong Vnity and Vniformity in Outward Practices and Observations and to Judge one another Vnrighteously in those things And mark it is not the different Practice from one another that breaks the Peace and the Unity but the Judging of one another because of different Practices he that keeps not a Day may unite in the same Spirit in the same Life in the same Love with him that keeps a Day and he who keeps a Day may unite in Heart and Soul with the same Spirit and Life in him who keeps not a Day but he that Judgeth the other because of either of these Errs from the Spirit from the Love from the Life and so breaks the Bond of Unity And he that draws another to any Practice before the Life in his own Particular lead him does as much as in him lies to destroy the Soul of that Person Vers 15. This was the Apostles Rule for every one to perform singly to the Lord what he did and not for one to meddle with the Light or Conscience of another undervaluing his Brother or Judging him because his Light and Practices differed from his Vers 10. of that 14th Chap. but every one to keep close to their own Measure of Light even to that proportion of Faith and Knowledge which God of his Mercy hath bestowed on them and here is the true Unity in the Spirit in the Inward Life and not in an Outward Vniformity that was not necessary in the Apostles Days nor is it necessary now and that Eye which so dotes upon it overlooks the one Thing which is necessary Men keeping close to God the Lord will lead them on fast enough and give them Light fast enough for he taketh care of such and knoweth what Light and what Practices are most proper for them but for Men to walk on faster than the Lord holds forth Light to them this overturns them raising up a wrong thing in them and the true Birth hereby comes to suffer to shrink and be driven back And Oh! how sweet and pleasant is it to the truly Spiritual Eye to see several sorts of Believers several Forms of Christians in the School of Christ every one learning their own Lesson performing their own peculiar Service and knowing owning and loving one another in their several Places and different Performances to their Master to whom they are to give an Account and not to quarrel with one another about their different Practices Rom. 14.4 For this is the true ground of Love and Unity not that such a man walks and does just as I do but because I feel the same Spirit of Life in him and in that he walks in his Rank in his own order in his proper way and Place of Subjection to that and this is far more pleasing to me than if he walked just in that track wherein I walk nay so far as I am Spiritual I cannot so much as desire that he should do so until he be particularly led thereto by the same Spirit which led me And he that knows what it is to receive any Truths from the Spirit and to be led into Practices by the Spirit and how prone the Fleshly Man is to make haste and how dangerous that haste is will not be forward to press his Knowledge or Practices upon others but rather wait patiently till the Lord fit them for the receiving thereof and fear lest they should receive and practise too soon even in that part which cannot serve the Lord. And this I can truly say concerning my self I never found my Spirit forward to draw any either to any thing I believed to be true or to any Practice or Way of Worship I observed or walked in but desired that the Power and leadings of Life might go before them and was afraid lest men should receive things from my hand and not from the Lords Yea and this I very well remember that when I walked in the way of Independency as it hath been commonly called I had more Unity with more Love towards such as were single-Hearted in other Ways and Practices of Worship whose Spirits I had some feeling of in the true Simplicity and in the Life than with divers of such who were very Knowing and Zealous in that way of Independency in whom a wrong thing in the mean time had got up which had caused them to swerve from the Life and from the Simplicity So that the true Church Government being in the Spirit and over the Conscience as in the Sight of God the great Care must be to keep it within its Bounds that nothing else govern but the Spirit and that the Government be extended only unto that which is to be Governed First Care must be had that nothing Govern in the Church of Christ but the Spirit of Christ that nothing else teach nothing else exhort nothing else admonish and reprove nothing else cut off and cast out Every Minister in the Church is to watch over his own Spirit that it intrude not into the work of God that it take not upon it to be the Teacher the Exhorter the Reprover c. And
of my Brethren as his very Conclusion intimates and in Divers other Places may be observed and it will aggravate this Injury done by him the more that the Reader may Observe as well in his own Letter as in what is above mentioned that this his censure was Built upon his own mistakes So that I hope al who consider these things will acknowledge a sufficient Answer is hereby returned and albeit I my self be fully satified yet I should not have churled the Paines of a Perticular disquisition of every thing in Order as Asserted by him albeit he has not done that to mine if I had not an aversion from multiplying Controversies of this kind for the desire I have to avoid that sort of Work and not for any strength of argumentation I Observe in W. R's Papers hath stoped me from so doing but if any do apprehend that strength of Reason in his Papers as to Judge I was unable to Answer or that this is not satisfactory it will but evidence the Weakness of their own Understanding to the more Judicious and I shall not think much to bear their Censure for I value more my own Inward Peace and that of my Brethren than to Obtain an Applause of my natural Capacity wherein if any Judge W. R. do surpass me I shall not therewith be troubled for I more and more see the excellency of the simplicity that is in Truth and of that Unity that it Leades to and thence do more earnestly than ever desire to Witness all that is of and from self Crucified in me and brought into True Subjection to the Cross of Christ that there alone may be my Rejoycing wherein I am at Unity with all those who make self of no Reputation for the Seed Sake that the Prosperity of Truth may be advanced and the Peace of Israel Preserved Robert Barclay THe Reader may now take notice that Robert Barclay did not only spread abroad an Explanatory Postscript to his Book of Government but also therewith two other Papers adding thereto this Title Here now follows William Rogers his own Letter concerning this Matter and the Judgment of the Brethren who were Witnesses to what past between him and me On which I observe First That the Brethren giving the Judgement were but a part of the Meeting Secondly That the said Letter is pretended to be mine though I never signed any Letter or Paper whereof what he hath given forth is Copy Yet must confess that when at that Meeting he declared himself by the words of his mouth to be otherwise principled than I know his Book doth teach I did intend the best I could with a clear Conscience to send forth amongst Friends of my own accord the most Favourable account of him and that Meeting as I could that so if possible breaches then broken forth amongst Friends might be healed but of this more anon when I come to make my Observations on the aforesaid Letter and Judgment yet at present I think it proper before I cite the said Letter and Judgement to notifie the Reader that by the little added thereto it appears that R. B. hath sent it abroad and forasmuch as in the said Letter 't is signified in these words Although Robert Barclay hath given these Explications of his meaning yet the very Explications as he sayeth are to be found in his Book 't is rational to conclude that Robert Barclay if he was then to be believed was then principled as the said Letter declared him to be and how his Postscript will now bespeak his Credit I know not since he therein doth not declare himself principled according to the Expliations given in the said Letter of his words notwithstanding in the said Postscript he thus declares And albeit these things which were chiefly scrupled at by any be sufficiently cleared by W. R's own Letter yet that all may be satisfied in having them from my own hand I am free to signifie thus as to them From these words what rational man could have expected less than a Confirmation of the Sense given in the said Letter but how remote he is from that I doubt not but will be sufficiently obvious to every impartial understanding Reader that on Perusal of the said Letter hereafter-cited his Postscript and the annexed Observations will give them all but their due weight and if thereto they add a due consideration of his Book of Government no Question but he will then appear like a man with three Faces having on the Sheeps Clothing in the midst of a briery Thicket who wilest striving to get out thereof is the more and more entangled And though by one part of the Conclusion of his Postscript R. B. seems desirous of Unity with such as rejoycing in the Cross of Christ make self of no Reputation and that he values more his Inward Peace than to obtain an applause of his natural Capacity wherein as his own words are if any Judge W. R. do surpass me I shall not therewith be troubled yet in his Apology for his not making a particular Disquisition of every thing in order as asserted by me he thus sayeth but if any do apprehend that strength of Reason in his Papers as to Judge I was unable to answer or that this is not satisfactory it will but evidence the weakness of their own Understandings to the more Judicious which is no great Sign that he is one who desires to make self of no Repution especially if compared with this his Expression which my first Observation hath related to and that to maintain Principles obviously Erroneous viz. I have never found Occasion to repent or retract any thing from the matter or Principle there asserted by me meaning his Book of Government but have the Testimony and Approbation of Gods Light and Spirit in my Heart for my Work and Service in that Matter For my own part I am perswaded that the Law of Charity is accompanied with no such Rules as to prompt any rational Christian and Conscientious man to conclude that R. B. considering his Capacity is free from offering a wilful Violation to his own Knowledge Reason and Understanding both as a Man and Christian and that to keep up his Name and Repute or else for some other more sinister end for which may the Lord in his due time give him Repentance to the Acknowledgement of the Truth and then I cannot but Believe that the Lord will lay a Constraint upon him to bear Testimony in plain against the Erroneous Principles which he hath been found an Asserter and Promotor of The Copy of the aforesaid Letter termed to be my Letter together also with the Paper containing according to R. B's Title thereon given as aforesaid the Judgement of the Brethren who were Witnesses to what past Between him and me doth now follow to which is added my Observations on both manifesting the Errour of those who subscribed the Judgement and concerned themselves as the first Publishers The
gave that Judgment had not then perused it And as to their saying 'T was to the great Derogation of the Christian Authority of the said Meeting meaning the Second Daies Meeting I have this to say That I never understood that Friends owned any Authority in any of our Meetings as a Christian Authority but the Power of God which is Invisible and cannot be diminished and therefore I may well query whether 't is not Great Weakness in any to conclude that I am capable to do any Action which can either lessen diminish or take from that Authority and I hope none of the said Subscribers are so remote from Truth and a good Understanding as to conclude that the Second Dayes Meeting hath any Authority given them by Man but if any should be so Weak I must tell such that as I never gave it any so am wholly uncapable by writing to lessen it if they have any And whereas 't is said that the Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barcly's Book as against the way of Expressing some Passages therein This I say is untrue my Objections were against the very Matter and Substance of some things contained in his Book On the whole matter I have this to say I could not obtain a Meeting of Friends to be chosen by Robert Barclay and my self though the Person immediately concerned which agrees not with the Examples of the Scriptures of Truth Read Acts 15.1 2. And that the aforesaid Eminent Preacher as the Mouth of others under the Notion of the Church Obstructed and though in the Meeting held Friends Deportment was grave orderly and inoffensive as to me ward whilst the debate on my Objections held yet I am greatly satisfied that by the Publication of the said two Papers every Impartial Reader that will be at the paines seriously to weigh the said Papers this Answer and Robert Barcaly's Book and Postscript may easily discern the Errour of Robert Barclay and Charles Marshal with the Thirty Six subscribers but those who will have an Eye to Papers and Bookes for the Writers Sakes more then for the matters Contained therein may in time come to have their Understanding so Vailed as to be brought to worship Images and to esteem * See George Fox his Book of Womens Meeetings wherein he queries and was not Micah's Mother a virtuous Woman Read Judges 17th and then a few Lines of these and such like Women were recorded for their Wisdom and their Virtue Michah's Mother a vertuous Women in Israel though she caused a Molten Image and a Graven Image to be made and put in the House of her Son Judges 17. If any should be offended at these Lines let such Exhort Charles Marshall and the other Thirty Six Subscribers concerned to make better Use for time to come of so much Condescention as appeared in me for the sake of Robert Barclay whom I once accounted my Brother when I perceived from the Words of Robert Barclay's Mouth that he appeared a better Principled Man than his Lines imported William Rogers The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate Innovator WHEREIN A RELATION is given of several Proceedings since George Fox's Wife caused a Paper dated the 21 th of the 11 th M on 1672. to be Read against Iohn Story in a Quarterly-Meeting in Westmoreland Therein signifying that he judged the Power of God as it broke forth in Hymns or Spiritual Songs And is chiefly to discover That George For hath Erroneously concerned himself in the Divisions amongst the People called Quakers Which therefore may serve for A WARNING TO THE Children of Light that their Dependency may not be on G. F. a mis-led fallible Man nor yet on any Mortal Man Men or Name whatsoever save the Name of JESUS who is given of the Father to be Salvation unto the Ends of the Earth By William Rogers Hosea 9.7 The Dayes of Visitation are come the Dayes of Recompence are come Israel shall know it the Prophet is a Fool the Spiritual Man is Mad for the Abundance of thine Iniquity and great Hatred Printed in the YEAR 1680. The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THis small Treatise is chiefly designed to be Communicated unto those who profess the Appearance of Christ Jesus the Son of the Eternal God by his Light in the Consciences of the Sons and Daughters of Men to be a sufficient Guide unto the Father of Life The Faith of such is That those who receive this Appearance or Gift of God so as to Live and Walk according to the Divine Motions and Dictates thereof shall come to know the Salvation of God through Christ Jesus their Law-giver Lord and Saviour 'T is publickly known that this Principle of Truth hath been held forth and owned by those who in Derision have been called QUAKERS of whom it may be now said to the great Grief and Exercise of the Spirit of the Faithful Followers of Christ amongst them That though the Principle in which such of them who have received from God a Divine and Spiritual Knowledge have believed is Unchangeable yet the Enemy hath so prevailed as that the Seeds of Dissention and Discord sown amongst them have taken so deep Root as that their Publick Meetings for Worship in several Parts of this Nation have become the Stages of Contention to the Dishonour of God his Truth and People And in divers Parts of this Nation 't is reputed that George Fox is at least one of the Chief Abettors of one Party and Iohn Story of another But how far that Report may with respect to G. F. have Credit with others besides my self I shall leave to the Sense and Savour of the understanding impartial Reader when he hath throughly perused this Treatise And though from their Names mentioned in the Title-Page some may be in Expectation that the Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation may be Treated on at large yet that 's not my present Design or Purpose Though I must confess that Matter is at large Collected and impartially Stated and lies ready by me for the Press and in Probability may come forth or at least a Part thereof more than what is in this Fourth Part contained in its proper Time and Season unless the Lord shall be pleased to change the Hearts of the Persecuting Opposers of John Wilkinson and John Story and other Servants of the Lord unto whom the Truth is as dear as ever and that the Door may be opened again in our Publick Assemblies for Worship of God whereby those who have the Word of the Lord to Publish in the Demonstration of his Power and Spirit may not be so frequently obstructed by the airy imaginary and empty Discourses of such as have pretended to have the Word of the Lord to declare when
it hath evidently appeared The Lord hath not spoken by them if so be the Tree may at this Day be known by its Fruit as well as in Dayes past But rather that the Words of the Prophet are fulfilling if not fulfilled in them when he said The Prophet is a Fool the Spiritual Man is Mad for the Multitude of thine Iniquity and great Hatred Hos 9.7 For I am a living Witness that Imagination hath so possessed the Heads and Hearts of many that Travel under the Notion of Ministring Friends as that instead of manifesting a Divine Understanding in the Things of God or speaking the Word of Truth in season they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblance or Evidence of being Ministers of the Gospel of Christ that divide the Word aright than the Confused Chaos before the Creation of God was of the Beauty and Order that now is in it And for my own part I am well satisfied and that on sufficient Ground too large to insert that either the Multitude of Iniquity or Great Hatred through the Influence of G. F. possessing the Hearts of such is the Occasion thereof But notwithstanding my Design is not as I said before to Treat at large on the present Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation yet since I am also satisfied and that on sufficient Ground that G. F. hath been one of those very Persons occasioning the Differences to arise unto the Heighth they now are or at least a Countenancer thereof at a large Rate I purpose to Treat a little thereon and partly as relating to G. F. that so the Impartial Reader may consider Whether if G. F. had contented himself in Reality and Truth with the Place of a Servant of Christ that sought not Dominion over his Brethren's Faith and Consciences nor yet to expect Submission to his outward Precepts Prescriptions or Orders further than every Friend to Truth was or might be by the Light of Christ in the Conscience led and guided therein The Differences now amongst Friends touching which some seem ready to bite and devour others might never have been For my own part I in no wise question but that G. F. is one chief Instrument that a destroying and devouring Spirit hath entred into some amongst the Flock and that many a Simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren undeservedly to the betraying of their Simplicity and Love to the Truth and filling their Hearts with Hatred Enmity and Prejudice And of this am I as well satisfied as I am that there is a God in Heaven before whom both He and all the Sons of Men must come to Judgment and that the Blood of many such if they perish before true Repentance will be laid at G. F ' s. Door Otherwise I should not have appeared to discover the said G. F. as in Conscience I am now constrain'd to do And therefore a Warning is now proclaimed unto all such That they Redeem their Time because the Dayes are Evil and proceed no further to receive and believe Lies and Scandalous Reports against such whom they have once accounted Honourable on the Credit of G. F. as a Man that for several Years past hath not Erred For many are this day Witnesses that his Actions have rendred him an Erroneous Man And for as much as he hath refused to give that Satisfaction for his Errours as in the like Cases he hath prescribed for others it hath encreas'd the Concern of my Conscience to discover the same and that also for the sakes of the Simple and Honest-hearted and that those Innocent and Tender Children that are growing up from the Loynes of Believing Parents c. may in their tender Years be awakened and warned that they may not be Captivated in the like Snare and so bred up in a meer Form and affected with Airy Imaginations which have no Tendency to open their Understandings thereby to give unto them the Knowledge of those Principles of Truth which the Faithful by the Spirit have been led to own and hold forth nor yet the Way of the Kingdom of God that so their Foot-steps may be directed into the Path of Peace and they come to know a lively Feeling and Sense of that Immortal Power and Spirit by which the Everlasting God whose VVayes are Unchangeable reached unto many in the Beginning when the very Thoughts of being Embondaged again with the Beggerly Elements and Rudiments of this World or of having our Eye or Dependency on any Mortal Man was loathsome I shall now proceed to lay down a few of those things which are in some Measure an Evidence to me That my afore-said Sense touching G. F. is true referring the Reader for further Satisfaction to the First and Fifth Parts of The Christian-Quaker distinguish't from the Apostate and Innovator First I take notice of Seven Questions which were sent unto John Wilkinson by Robert Barrow and others who said They were desired by G. F. so to do The Queries are as followeth together with the Substance of the Answers thereunto Query 1. Whether didst thou say concerning that Paper sent down to the Quarterly-Meeting at Kendal That it came from the Female Answ I Remember no such Words yet was greatly troubled at a * Note This is that Paper mentioned in the Title-Page that G. P's Wife caused to be Read in a Quarterly-Meeting and was given forth in her Name Paper from the Female Read with grievous Accusations against our Faithful Brother John Story which as I said greatly troubled me and many besides me knowing his Clearness from such Things and knowing his Vessel filled with the Power of God in abiding in his House Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal to Margaret Fox What Ground or Foundation have Friends to practise things which are imposed by Man or in the Will of Man which the Scripture gives no Authority or Warrant for or Words to that Effect Answ The Words as stated in this Question I did not speak to M. F. yet the Substance I own for the Truth in it Qu. 3. Whether didst thou Read or consent to be Read in the latter-End of a Quarterly-Meeting at Kendal a Paper of Anthony Pearsons or others that directed or advised That the Way of Truth should be as the Way of a Ship in the Sea or such like Answ Nay But if they mean no Impression of Form left behind I like it well Qu. 4. Whether didst thou advise That Papers of Condemnation should not be Recorded Answ Nay I had no Occasion to Advise But my Advice was and is That Condemnations should not stand on our Deacons Books to Posterity according as the Meeting agreed unto because Failings in the Holy Scripture have proved Weapons for the Man of Sin to fight with against Perfection
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
far the Citation out of the afore-said Manuscript And now to return again to the Consideration of the Matter contained in the afore-said Queries 'T is evident that granting the Answers of John Wilkinson and John Story to be true it renders them Innocent Men so far as related to the Matters queried And yet 't is too plain to me that this gave not G. F. Satisfaction to which I intend to speak more particularly here after And forasmuch as it could not be Just according to his own Rule who hath often exhorted Friends To follow Reports until the Author was found to conceal the Informers had the Answers of John Wilkinson and John Story given him satisfaction then I query Whether 't was not much more unjust to Conceal them when the Answers gave not Satisfaction especially since John Wilkinson testifieth That he writ to those who pretended G. F. desired an Answer to the Queries to desire G. F. to give the Names of the Informers with the witnesses That now which satisfies me that the Answers gave not Satisfaction is this Robert Barrow and others concerned at the Request of G. F. with John Wilkinson and John Story touching the said Queries were amongst other Subscribers to the Forty-Four Articles of Accusation drawn up against John Wilkinson and John Story either jointly or severally wherein the Matters queried were reduced into Articles of Accusation And not only so but were concerned in writing a Letter unto others touching this Business wherein they gave this Description of Iohn Wilkinson and Iohn Story viz. And Friends it is not any Personal Trespass against any of us that we charge them with nor any Particular Concern of our own as Men that we are in the Defence of But the Cause of Almighty God and in the Sense of the Wrong they have done to him But yet notwithstanding from the same Letter they say They have born a Dear Love and Honourable Respect unto them in the Holy Truth Comparing this with what is written in the Third Article of the Forty-Four Articles before-cited viz. Slighting the Heavenly Motion on G. F's Spirit in that Case in the Unity preciously felt and closed with meaning the Rule or Form of Church-Government set Forth by G. F. as by the said Article appears 't is to me evident that in the Sense of all who are Espousers of those Articles a Slighting of G. F's Outward Rules Methods and Orders with Respect to Church-Government amongst the People called Quakers is a Slighting of the Cause of God I now appeal to all such as are not ignorant of that Respect that is given by Robert Barrow c. unto G. F. whether 't is Rational to suppose that Robert Barrow c. would have concerned themselves in Subscribing and Abetting such Articles as related to the said Queries without his Approbation or Permission Besides I well remember that in a Reply made by Robert Barrow and others to John Wilkinson and John Story their Answer to the Forty-Four Articles afore-said John Story is accounted a Man of a Dark Spirit and in Confusion because he did not believe That what was given forth by G. F. was by him intended to be urged with Severity upon any of God's Faithful People but as Instructions and Directions commended to the Churches c. Which being disliked by many Friends unto whom the Knowledge thereof came I was the more concerned to query of G. F. when I had Opportunity Whether he owned that Sense given of John Story on that Occasion And thereupon being in his House at Swarthmore before the Meeting at Drawell occasioned by the said Differences in the North I spoke to him of it which occasioned him to call for the Answer wherein I affirmed it was And when the Passage relating thereto was produced I also well remember that he spoke not one word to Condemn the same nor yet to manifest the least Disapprobation thereof Which seriously pondering many Months after on Receipt of a Letter Received from him Dated the 14 th of the 11 th M on 1676. and comparing it with something written therein which within a few Lines herein after will be Cited I thought it a sufficient Demonstration that Whatever was pretended to be John Wilkinson's and John Story 's Failing yet nothing would give Satisfaction but Submission to him and his Outward Orders Prescriptions or Rules whether led thereinto by the Grace of God or no. Object Why dost thou speak of Submission to him Would not a Submission to his Outward Orders c have given Satisfaction I answer I am not satisfied it would because G. F. in his Letter last mentioned thus writes of them I tell thee Them that thou calls Accused are not Right for had they been Right and in the Light and Power of God as at the first they would have come to me when I sent for them Which seems not to me to be like unto the Language of that Good Shepherd who was Principled to leave the Ninety-Nine and seek after the One that which was lost After the Receipt of the Seven Queries by John Wilkinson he writes to John Blaikling and the rest to shew unto them the Inconveniency of his Answering such Questions whose Tendency were to gender Strife who not taking Warning thereby and still pressing for an Answer John Wilkinson at length Answers them the Substance whereof is before Cited And after that saith That he was Moved of the Lord a second time to write unto those who concerned themselves about the said Queries advising them to call in their Papers and tell how far they had been spread Warning them in the Word of the Lord that came unto him the 20 th Day of the 6 th M on 1675. to Repent and Turn from their Proceedings and leave God's People to the Order of his Gospel and Command and that if they would not then the Lord himself would break them and turn them one against another about their Orders But yet they desisted not I am now sensible that some who may industriously indeavour to clear G. F. from what is from the fore-going Lines justly as I take it laid at his Door in relation to the said Queries proposed to John Wilkinson and John Story may thus say We are not satisfied from all thou yet hast signified that G. F. was an Abetter of Robert Barrow and those others who concerned themselves about the afore-said Queries and Proceedings therein and we believe if G. F. should be Interrogated touching it that he would disown that it was done by his Authority or Approbation For the sakes of such I desire them seriously to consider the Observations which I make on these following Words mentioned in a Post-script to a Certificate writ by John Blaikling owne was one of those concerned with Robert Barrow touching the Queries and Proceedings thereon in favour of G. F. cited toward the latter-End of the Fifth Part of the Christian-Quaker viz. What do you think to do with your vainly Attempting
our Way was before the Devil was and all the Words Wayes and all Apostates and will be when they are gone and this I tell Thee and Them But these Words of thine are not from the Light of Christ nor the Spirit of God for I know no New Way nor New Form carryed on with Church-Authority as thou Reproachfully sayest But here thou hast manifested thy Separate Spirit and Mind For the Authority of our Men and VVomens-Meetings is the Power of Christ Jesus who is the New and Living Way and never changes And all Men and Women that believe in his Light and receive him he gives them Power to become the Sons of God and such are Heirs of the Power which is the Authority of the Meetings And they ought freely to come and go to that which they are Heirs of without your Imposition or Opposition And all that receive him in the Light he gives them Power and they are Heirs of his Power and his Life So they are Heirs of the Authority of the Men and VVomens-Meetings and every Man and Woman that is an Heir has Right to the Authority and they have taken their Possessions and are taking their Possessions And you in your Separate Spirit from the Divine Light of Christ say Your Chosen Men and them whom you have given Power unto And say Usurpers of Authority have come amongst your Chosen Men whom you have given no Power unto And that None shall sit amongst your Chosen Men neither of your own County nor others but to tell their Message and go their wayes And so this kind of Church-Order amongst you as you call it is worse than any Court or Assizes or Sessions or Courts And much I could say to it but you may read your Paper though you make a great Pretence of Liberty in it But I have not heard yet of any that like your Prescription that keep their First Love and Habitation And therefore as I said before the Way to come into Unity is to Condemn it all and give over your Spirit of Strife and Fightings and come into that which did first Convince you that by it you may be made true Members and so come into Meekness and Unity For I saw many Years before I went forth that such should rise in Opposition and so it is nothing to me because it is the same Spirit that hath risen formerly in many others and the Peaceable Truth and Gospel of Peace is over it and it is out of the Kingdom that stands in Peace And the efore what I write is for your Good and it had been well for Thee and You had you taken what I writ before patiently For I see the more you stir the more you will heap upon your own Heads and the further ye will put your selves except you come to Repentance and come down in the Humility for thee and you are too high and I Judge this Spirit as I said before and its Works with the Spirit and Light of Christ For in the Spirit and Light of Christ is my Unity that is atop of this Spirit and its Works and in that is my love to all for their everlasting good whether they will hear or forbear and my Life is out of your Spirit of Strife and over it for the Seed of Life reigns which had you kept in it you would have seen me the same now as I was in the beginning and being gone from that and gone into Doubts Jealousies and Questions and Evil Surmisings by which you are blinded so as you see not me as I was in the beginning as many others have done the same before you and when they are gone from the unlimited Spirit of Christ then they are afraid to be limited And therefore be advised and come to judge that Spirit lest your Bonds be made strong and you grow worse and worse and find not a Day of Repentance and the Lord give you up to Hardness of Heart and to your Hearts Lusts and that your Latter-End be not worse than your Beginning for it is the Universal Spirit and Life that your Spirits fight against which as I said before God will blast And so mind your End for it will manifest it self and has manifested it self to all you that be in the Light which I fay once again come unto and condemn this Spirit and its Works and your Separation that in it you may have Unity for it s out of the Paradise in the Transgression I thought to have written nothing to thee but to have sent thy Letter back unto thee again knowing what Spirit it came from which indeed was not worth Answering but only to the intent that thou and you might Repent and come into that which you were brought into in the beginning and in that you will see what a spirit is gotten up in you that by it you may judge it and not die and perish in your Gainsaying for the word which I writ to you will stand and you will find it and I shall be manifest to that of God in all though it be the Condemnation of them that walk not in it and my Unity is with them that walk in it and such need no outward Prescriptions that are written with the Spirit of God in one anothers Hearts to gather them withal who are written in Heaven and whose Names are written in the Book of Life before the Foundation of the World was Glory to God for Ever And I shall not much take notice of You if you continue in Strife except it be by publick Testimonies And the Jewes might have reflected against the Prophets who spoke the Word of the Lord often to them but they did not regard it neither would they be convinc'd who stood in their Own Wills And truly John I must needs tell thee Thou and You are gotten up into the same and I have been sorry for You and my Spirit has sometimes Travelled but I saw there was a perverse Spirit in thee when thou wert at Swarthmore though I dealt tenderly and plainly and faithfully with you and spoke the word of the Lord to You and told You that If You did not come to that which did first convince You and bring all others whom you had drawn into a separation with You to Condemn it the Blood of all them would be required at your Hands and that was and is the Word of Truth which will stand and is Sealed And I was grieved that the Glory of the Lord which had appeared in the North and his Name should be dishonoured by your cross thwarting Spirit and that You should bring an Evil Report upon it into the South of any difference but that was and is a true Word You are got up into a wrong Spirit that is Rough and Course which I feel and see that is not savoury nor gracious which had you retained your primitive Love and Light and Faith that works by Love and been in the quiet meek Spirit and
and managed the same by his own and Families Labour having no more nor less Land than at first nor yet is his outward Estate added to or diminished from since that time to the Value of Twenty-Five Rounds to this Day He Travels often alone without a Companion but at all times without any Attendant as his proper Servant and contented with the meanest of Meats and Drinks that the Houses wherein he usually Lodged afforded His Conversation lowly and meek And takes not upon him to give forth an Outward Directory for the Children of Light to walk by nor yet was ever known to write to any That if they were in the Light and Power of God they would come to him when he sent for them As to G. F. He was a poor Shoe-maker and of mean Parentage having very little if any Outward Estate at all that never as we can understand set up his Trade but work't Journey-works For his Meanness he neither was nor is Despised as we know of for that cannot savour of a Christian Spirit Since his first Coming forth we never have understood that he hath Laboured with his Hands at his Lawful Calling or any other but are well satisfied that at teast for many Years past whether in Bonds or at Liberty he hath not Since his first Coming forth he hath marryed Judge Fell's Widdow of Lancashire When he Travels 't is certainly known he hath had such Attendance which considering the Work he is on may be termed Great as well as when resident in some Places and not on Travel and of late hath Travelled with a Man termed George Fox's Man And as to Enjoyment of Things that are Lawful in the Creation that may be termed Necessary for the Ease of the Body and Pleasure of the Palate it is certainly known that G. F. hath often freely made use thereof when to be had in a manifold larger Degree than John Wilkinson so far as we can understand ever did Moreover G. F. by a Letter written unto William Rogers dated Swarthmore the 14th of the 11th Month 1676. thus writes I tell thee Them that thou calls Accused are not Right for had they been Right and in the Light and Power of God as at the first they would have come to me when I sent for them that all those Things which have made such a Noise might have been fairly ended in the North and not have troubled any in the South Those whom William Rogers termed Accused are John Wilkinson and John Story and some of the Matters whereof John Story was Accused were Acted in the South and so no reason to come to G. F. or any to have them Judged in the North. We now query Whether G. F. is not hereby manifested to be a Man of so High and Losty a Spirit as to endeavour to Assume unto himself a Power to Judge of all Cases amongst Friends even from North to South and that such who will not come unto him at Swarthmore in Lancashire for that end when he sends for them are not lyable to be Censured to be wrong and departed from the Light and Power of God Which being compared with what is written in a Marginal-Note in the ‖ Meaning the afore-said Manuscript Ninth Section gives us occasion to query Whether there be not just Cause to conclude or at least to be Jealous That G. F. looks upon himself Invested with Power to Judge all Causes amongst the Children of Light in this Day as Moses was amongst the Children of Israel in his Day Lofty Spirit of his Making a Jumble he brings forth nothing Convincingly to manifest the same So those Evil Qualifications fall to the Ground But yet G. F's Letter evidently shews that 't was his own State when he writ his afore-said Letter For had he not been of a High and Lofty Spirit he would not have reflected on them several times as not loving the Gospel of Peace because they came not to him especially since 't was not evident to their Consciences that he was free from having a Hand in the Occasion of that Strife touching which he would have had them come to him The End whereof was as we suppose that they might have submitted to his Sentence or Judgment therein Besides if he accounted them gone astray Why did he not act the Part of a Good Shepherd according to the Parable Leaving the Ninety Nine to seek that which was Lost and seek after them that so if such as he esteemed them to be they might be again Restored Had he so done it would have denoted more his Humility and Tenderness than his bare saying as in his Letter he doth Poor Men and People For my part I pitty you I am sorry for you And yet in the same Letter threatens them That their Failings Sins and Transgressions without their Repentance will he Recorded Which Threatning seems very unbecoming him not only because he hath never manifested his Readiness to Condemn his own Transgressions or to Assent to their Recording though they are very Notorious as in this Treatise is largely manifested but also because he seems to allow unto them Liberty to continue therein Else Why should he use in the said Letter such an Expression as this If Thou and You have such a Love to them you may keep them meaning their Sins as the fore-going Words plainly shew Which being but duly considered together with what hereafter follows of the other Parts of his Letter he hath made to use his own Language such a Jumble as in Reason we cannot take him if it be just to measure his Meaning by his Words heartily to desire their Repentance if so fallen as he took them to be nor yet that he was free from the Characters he assigns to John VVilkinson viz. An Angry Disquieted Froward Peevish Fretful Malicious Spirit when he brought forth his said Letter so full of Impertinencies invective Expressions undeservedly and remote from the Matter which in a Tender and Christian Spirit was his due to have kept unto that so far as he was Capable he might have removed Stumbling-Blocks out of their way and not have added a New Occasion of Offence as if he above all the rest of the Sons of Men was Priviledged to cast Stumbling-Blocks before God's People and yet not be accountable for such Unchristian-like Actions unto Christ our Lord and Master who said Wo unto him by whom Offences come As to the Second Particular viz. That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered we say That G. F. hath not writ one word in all his large Reply to satisfy Friends in that Particular which doubtless he would have done if he could have said any thing that might have cleared that Matter to the Satisfaction of such Friends as were wise in the Wisdom that 's from Above as well as what he hath so largely done for the Sakes of the Simple
though the Apostle thus exhorted Little Children keep your selves from Idols yet thy Book touching Womens-Meetings c. very Scandalous to the Truth and worthy in several Particulars to be Judged and Condemned informs us as if Micah's Mother spoken of Judges 17. when she gave Money to make a Graven Image to be Worshipped was a Virtuous Woman for touching her thou hast thus written And Was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son And in a few Lines after thou thus testifyes These and such like Women are Recorded to Posterity for their Wisdom and Virtue See thy Book Pag. 43 44. Thirdly Though there are Endeavours to send Papers to and fro to bespatter John Story for going out of a Meeting when the Persecutors came yet I know that thou thy self hast been found in the like Action and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker And 't is to me a broad Signe that this would not have been omitted as a grand Article against him amongst others at Drawel hadst not thou been Guilty in the like Case Fourthly That though John Wilkinson and John Story are persecuted by such unto whom thy Papers seem a Strength because they will not Condemn themselves Yet I never heard that thou as yet hast ever given forth any Paper of Condemnation for the Errors thou hast Committed in writing the Book about Womens Meeeting c. or any thing else Though I cannot believe but that thou art Conscious to thy self that Truth is scandalized thereby unless so great Imagination hath entred thee as to conclude That all thy Words Writings and Actions are Right because they are brought forth through thy Earthly Vessel And to speak plain I must tell thee Thou art not free from giving Occasion to be Jealous that thou dost so conclude Else when I treated thee about the Business of Micha's Mother Why didst thou tell me as thou then didst viz. That thou knewest what thou didst and that Thou sawest 't would be a Stumbling-Block But rather on the Sight of thy Mistake have ingeniously confest the same for 't is an Abominable thing in thee or any Man knowingly to put Stumbling-Blocks in the Way of God's People And know this from me thou wilt never be able to wipe away the Reproach that lyes upon thee for writing that Book until thou Condemn and Judge thy self for many things therein contained And to be yet more plain When I do consider that the Reputation and Respect that hath been given unto thee by many if not most of those who in the Parts here-a-way were first convinced of Truth did first spring from the Testimony we had concerning thee from the Mouths of those whom we believed the Lord and not Thou sent forth to gather us it seems a very strange Thing and the Badge of a grand Apostacy That any of the surviving Remnant of those Antient Labourers being as sound in Doctrine and Principle and as blameless in their outward Lives and Conversation as in the Beginning and thereby manifesting themselves Stayed in the Unchangeable Truth should be Persecuted and rendred Offenders for that which Truth declares to be no Offence and yet thou so far from being a Reproof thereto that 't is evident to me from my Discourse had with thee at Swarthmore and other things that thou art become a Strength to them Hast thou forgotten that Truth was Preach't in the Beginning under the Name of the Vnchangeable Truth And Is the Day now come that a Remnant of the Antient Stock who bore the Brunt and Heat of the Day must now be Persecuted whenas I am satisfyed if they could but now run with others to Change their Way they might yet be esteemed Good Friends Hast thou forgotten how often the Testimony of the Ancient Brethren were on this wise We Preach not our selves look not unto us but unto the Appearance of Christ in your selves And yet one Cause Assigned by thee that John VVilkinson and John Story are wrong is their not Coming to thee and by the sixty six Subscribers at Ellis Hook's Chamber in London their not Coming to Them Truly those who have received their Ministry from God are not to run hither and thither at thy Call or any man's Call whatsoever though I do know thou hast in a Letter written to me Assigned their not coming to Thee when thou send'st for them to be as a Proof that they were not Right nor in the Light and Power of God But by what Authority or according to what Principle of Truth Men called of God into the Work of the Ministry must be declared to be not right nor in the Light and Power of God because they come not to Thee when thou sendest for them I understand not for thou in thy best Estate wast but a Member of the Christ of God unto whom we are all to come when he calls And if any shall Affirm that thou hast and dost retain thy place yet in that Case Thou canst be but a fellow-servant accountable unto the Christ of God as every Member of the Body whereof Christ is Head is Hast thou forgotten how Thou hast Testified against James Naylor's Spirit whose great fall was his owning or at least not Reproving the Women when they Cryed with a Carnal Tongue Hosanna to him And hast Thou no Sense that its gross Ignorance and thick Darkness for any to look upon Thee as that Prophet whom the Lord by his Servant Moses Prophesied he would raise up like unto him whom the People are to hear in all things I cannot believe thou art Ignorant that such there are who so Look on thee and I never understood thou becamest a Reproof to this Spirit Hast thou no Sense that the same Spirit of Ignorance hath and can look upon that abominable Quotation touching Micahs Mother as well enough which where-ever it is doth undoubtedly Spring from this that 't is George's giving forth and so there must be something in it And hast Thou not been desired to Clear things of this Nature and to be a Reproof to such Ignorance and Darkness which tends to lead us into Egypt again I am the man who have Cause to be Jealous that there are some who look upon others either Apostatizing from the Truth or standing in slippery Places when they find not a more than ordinary Respect for thee I will not say an Hosanna in their Breasts as the Women had in their Mouths for James Naylor and therefore I cannot but say it might well become thee by a plain Testimony to Clear things of this Nature Many for Truth 's sake and out of an indeared Respect for thee in particular and a Hope that these little Differences amongst Friends might pass over and that thou wouldest use the Interest thou hast in the Hearts of the Professors of Truth to quell those many little Commotions which seemed some
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
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 Watchers 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 to 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 sirmly believe thou art the man that hast been guilty in all these things From these last words George Fox Page the second thus saith And thou hast many queries upon my Epistle and on thy conclusion sayest Thou believest that I am the Man that is guilty of them all So by this it appears they are charges against me This Construction of G. F. is utterly wrong for my words from whence he draws that conclusion cannot in common sense and according to the Connexion of words so import they being only relative to the preceding matter contained in a distinct Paragraph after I had done with the Queries but yet I would not have any to think that I asked one Question as having no ground so to query Moreover 't is observable my aforesaid words will not amount unto a Charge because to believe and to charge are two distinct things for a man may believe a Charge and yet have no hand in giving the Charge but a man cannot honestly charge another and yet pretend he doth not believe the Charge G. F's manifested Weakness doth not end here for suppose his Construction had been my Meaning he might then have justly accused me of Folly but not justly have rendred me one charging him with False Accusations as on this occasion he hath done since the Queries were not answered by me without which no certain Accusation could be really manifested because questions may be answered in Truth sometimes by Yea and sometimes by Nay On this false Assertion G. F. is become guilty of as many Lyes as my Queries before proposed are in number viz. thirteen Besides if G. F's Judgment manifest in his reply touching me viz. That I have manifested Madness and Folly were true yet my Folly hath not been so great as to write one Lye eight times over and thirteen particular Lyes and all on the foot of two False Assertions besides many more as hereafter in this my reply will appear and that also dotectable from the view of my Paper and G. F's Answer thereto as he hath done I will not adventure to say this in him was the Fruit of Madness and Folly though 't is evident he doth not heed what he writes and in the most charitable Construction that I can put thereon the Reason he so doth as I take it springs from an Imagination possessing his heart that he concludes whatever first arises in his mind on the sight or hearing of any thing is fit to be brought forth and stood by And truly 't is to be doubted the like Imagination hath possessed many amongst whom I take John Blaykling to be one by giving forth a False Certificate to cover G. F. in his Defence of a Lye against the Truth of which more anon I now come to signifie that G. F's sending those Queries was more like the Action of a Friend to a company of Hireling Priests than the Action of one Friend to a Meeting of Friends accounted by some the Church and that what I writ by way of Answer to him by name was more plain than his smiting in general terms so far as Queries may be called Smiting Neither was my reading my Answer in the Mens Meeting against my former declared sense and Judgment though G. F. doth so insinuate instancing the case of Thomas Cam which is remote from his purpose 1. Because Thomas Cam was never opposed by me or any that I know of to read any Paper in the Mens Meeting And 2. when an Agreement was appointed between Thomas Cam and John Wilkinson in order to prove John Wilkinson an Encourager of Wickedness Friends were not willing to hear Thomas Cam read Papers to prove other men wicked not present because the business of the Meeting was to prove John Wilkinson Wicked and though 't is not proper for one Friend to bring forth Accusations against another Friend in order to obtain a Judgment against the Accused behind his back which was the case of John Blaykling and twenty five more Accusers and Informers against John Story and John VVilkinson in order to have nine persons chosen by those Informers to sit in Judgment on John Story and John Wilkinson when they refused to own their Authority over them yet if one that hath professed the truth hath sent abroad his Papers having a tendency to put one Friend against another about securing Outward Estate when he hath advised the like and not only so but hath made Lyes his Refuge thereby abusing honest men that cannot submit to his will 't is proper enough for me or any that may have a Concern of Conscience as I have to discover the fruits of such a Deceiving Betraying Spirit though behind the back of him in whom it appears But should I choose nine persons and summon G. F. before them as Judges over him without his Assent and if he would not own their Authority proceed to accuse and obtain such Judges to judge the matter and spread that Judgment over a Nation to his Defamation right or wrong it would not add to my Credit though I might quote nine who have been taken to be of the party with G. F. for a President in the very like Case and not only so but might also quote several others judging me with respect to my Answer to G. F. without either hearing what I could say to manifest the Reasonableness of my so writing or G. F. to plead his Innocency to all the matters written by way of Reflection on him And whereas G. F. saith that I said to Bray Dayly that I sent it meaning my Answer to G. F. three weeks before it was read in the Meeting I say that 's utterly false 't is probable I might acquaint him 't was written so long before or left some time before with Charles Jones senior of Bristol to be sent to G. F. for so I did but he desired more time to consider whether he would send it or no than I was willing to grant Page 32th of George Fox's Manuscript he thus saith Here it is evident thou hast fulfilled my former words that these thy pretended Queries were all of them real Charges seeing here thou saist thou firmly believest that I am the Man that hath been guilty of all these things before-mentioned and
we never knew that he hath flinched but hath endured Patiently as also the known Care that hath been upon him for the Preserving and Encouraging of all by Word and Pattern to stand in time of Persecution And this we thought fit to insert as persons concerned for the Vindication of our dear Friend George Fox's Innocency in this Case which we have done according to the best of our Knowledge and Remembrance who never saw any just Occasion for such a Charge as William Rogers hath so wickedly aspersed him with John Ware and twenty seven Persons more I now come to make some Observations on the above Certificate they render me False Charging and seem concerned to Vindicate G. F's Innocency in this Case yet they have done it but at a very poor rate much like the perjured Informers that on the late Act have appeared against Friends for first they say It is a False Charge which is a positive Testimony against me wherein they undertake to prove such a Negative which is impossible to be proved by them unless they had been Eye witnesses of what George Fox did in every Meeting in time of Persecution at the Meeting-house in Broad-Mead that I also was present at but that by their Certificate it seems they dare not say for when they came to disprove me by particular Evidence they then thus said WE WERE GENERALLY ALL OF US AT ALL OR MOST OF THE MEETINGS AT WHICH GEORGE FOX WAS HERE and that we never knew or can remember that ever any Persecutors came up the Stairs while George Fox was speaking I appeal now to every Impartial Understanding Reader whether my charging of him for stepping down on a sudden and hastning out of the Meeting must be wrong because they never knew another matter of fact relating to others or whether it doth follow that the Persecutors did not come up the Stairs at no such Meeting because they don't know or remember the Matter when not assigned to any Meeting wherein they dare say that they were present They say that I have charged George Fox to be one of the greatest Fleers in time of Persecution of any that I know professing the Truth and accounted by others a Faithful Friend Herein they as I take it and as I am persuaded all Impartial Readers will falsly charge me my Words were these And if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers c. in time of Persecution that ever I knew professing the Truth and esteemed by others a Faithful Friend 3dly They say that I for Confirmation thereof brought an Instance of a Meeting here at Brastol which George Fox was present at about 15 years since c. this also cannot be taken to be a true Charge from my words not only be cause I did not positively charge him to be one of the greatest Fleers in time of Persecution c. but also because I did not signifie the Time at which the Meeting was held though they say 't was about 15 years since and so it appears that they are detected of several Lies by comparing their Testimony with what I have written This occasions me to observe that they do not say they never knew or could remember that he stept down and hastned out of the Meeting at a Back-pair of Stairs which is the matter wherewith I charge him with the sight of mine own Eyes and others also on this Occasion And this also I know that his so Departure was a very considerable time before the Meeting broke up and were it not so that these False Witness-Bearers were conscious to themselves that about fifteen years since George Fox so did as I said my Eyes were witness of what reason should they have for limiting my Charge to that time I shall now leave it to the Consciences of all Impartial Readers to consider whether John Ware and the other twenty seven Persons do not justly deserve the title of False-Witness-Bearers and not only so but since George Fox in his Answer to me hath signified on this Occasion that he believes there are many in Bristol that will witness against this False Charge it be not rational to suppose that the aforesaid John VVare and the other twenty seven Subscribers have been by him betrayed to affirm whereof they know not and yet notwithstanding their Testimony is lame and not sufficient to serve his turn not only for the Reasons aforesaid but also because they do not so much as affirm that the Meeting held about fifteen years since was in the time of Persecution and that he staid therein until the Meeting ended One thing more is Observable G. F. informs me some said My Paper was not worth answering to which I said Doubtless these words came from some of George Fox 's Party and since George Fox hath acted contrary to their sense and written six Sheets of Paper in Answer to one of mine what 's become of their Vnity now and whether this shews not that they are in Confusion amongst themselves especially since G. F. in his Answer saith the less I do take notice of them because I know them to be * By George Fox's Rule those who matter not what they say c. are exercised by this Spirit that made some like Devils witness his before-cited words spoken as he was walking in Nathaniel Crips his Chamber which occasions me to query from his words all False and Malicious Charges Whether by his own Rule he hath not manifested himself to be exercised by the same Spirit for had he been a man that had taken Care to have affirmed nothing but the truth he would not have been the Publisher as well as Author of so many Lyes and Falshoods whereof to his shame he is detected all False Malicious Charges whenas he hath not only written six Sheets of Paper for the Copy delivered me contains so many by way of Answer which is a taking notice thereof at a large rate but also it appears that many of them which by his general Expression he accounts False Charges are not in his particular Answers denied to be true but rather an owning thereof is plainly implied from his words as is already manifested this I take to be one sign or Token that the Word of the Lord by his Servant John Wilkinson is fulfilling I now come to take notice that G. F. accuseth me that I threatned the Constables at their Perils not to meddle with any thing of mine within doors c. This I say is a False Charge my words on that Occasion were to this purpose the Door is open the Goods in the house are mine they might go in and there was enough but then I also told them That if they did meddle c. before I spoke with the Justice I should lay that Injustice at their Doors because of right I ought to be first heard before my Goods ought to be
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