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
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
Two Certificates Which being compared with what he writ from Amsterdam the 14 th Day of 7 th Moneth 1677. on this wise And you that have given your Testimony against that Note By the word This Spirit I take his Meaning to be J. S. and J.W. and such as are at Unity with them because in another Paper I find him thus expressing himself viz. This Separate Spirit of J. S. and J.W. Spirit stand in your Testimony till they Answer by Condemnation and do not strive and make Bargains with that which is out of the Truth clearly shews a Designe of Imposition and that so far as in him lyes to obstruct Friends from Bargaining with such whom he Condemns By which if his Meaning be that he would not have Friends Discourse with such nor yet to agree about any Orderly Conference in order to a Reconciliation or Hearing of Differences than his own Practice afterward in submitting to a Limited Meeting with me on a particular Occasion within the City of Bristol in the 12 th Moneth 1677. before Twelve Persons chosen on each side condemns his own Direction Besides such a Meaning from the Great Apostle of Christ which doubtless G. F. is at least reputed by many to be seems wholly repugnant to the Counsel of the Apostle who said Jude 3 4. It is needful for me to write unto you that you should earnestly contend for the Faith which was once delivered unto the Saints for there are certain Men crept in unawares viz. Ungodly Men. We also find That Gainsayers according to Paul's Counsel to Titus were to be Convinced by sound Doctrine and Exhortation Titus 1.9 Which leads me to query Whether there be any Room left to convince Gain-sayers by sound Doctrine or Exhortation or otherwise earnestly to contend for the Faith with such as are crept in unawares c. unless Conference be admitted with such as are supposed to be so that so they may be made manifest to all And Whether 't is not rational to conclude That G. F. who endeavours that others should avoid such Conferences doth not give just Cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise G. F's Meaning be that such whom he Condemns have no Right to Note Some perhaps may think this a Groundless Insinuation and therefore I thought meet thus to note That one of my Correspondents highly affected with G. F. and who for many Years past hath been Partner with me in a Merchandizing-Trade to several Parts beyond the Seas is of late come so far as on the Score of my Concern in Religious Differences amongst the afore-said People to break off all manner of Dealing with me in Partnership declaring by his Letter as a Reason for his so doing in these Words I CANNOT BVT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE AND THAT PERADVENTVRE IN THE THINGS OF THE WORLD I omit his Name amongst others concerned in the Differences for the Reasons hereafter mentioned Let now the Ingenious and Impartial Reader consider whether this is not at least next Door to a Discouragement to Buy and Sell with me For if all should so serve me I should be obstructed to proceed in that Method of Trade by which I have been enabled not only to provide for my Family but to administer to the Relief of others also Bargain Buy or Sell until they Answer by Condemnation then I may justly term That to be a Mark of the Beast spoken of Rev. 13.17 where 't is thus said No Man might buy or sell save he that had the Mark or Name of the Beast Let the Reader take either of these Two Meanings for a Third I cannot think of and 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Revel 13.14 describ'd the Beast He that hath an Ear to hear let him hear Having thus far proceeded in some measure to manifest the Reason of the Publication hereof as well as to note a few Marks of Apostacy or Innovation that so the Reader from the Preface may have a little Savour of that Spirit by which the Opposers of the Children of Light are led I now come to signify that the further Design of this Preface is chiefly to Answer the Three following Queries which on the Perusal of the ensuing Treatise I am sensible from Discourse already had may arise in the Breasts of some called Quakers Qu. I. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Qu. II. Why hast thou treated on Principles held forth by the People called Quakers since many Books have already been given forth by some amongst them treating on many if not all of those Things which thou hast done Qu. III. Whether thy Publishing this Treatise in Print may not in probability give unto others a Knowledge of the Differences amongst us and so obstruct the Encrease of our Meetings and the Gathering of some yet walking in the Broad Way into the true Faith and cause many already gathered thereunto to stumble and fall Before I shall make direct Answer to these Queries 't is needful to inform the Reader of some Things relating to Orderly Proceeding and Constraint of Spirit which being considered may be well taken for a Just Apology thus to appear in Print and not only so but may render the direct Answers more satisfactory And therefore I do first proceed to signifie that in the Year 1678. the Religious Differences amongst the People called Quakers were so publickly manifested that several of my Brethren seemed not only grievously burthened therewith but also concern'd that the Things which became their Burthen might be stated in Writing and Remonstrated to such amongst them who as was supposed might be Instruments to put a Stop thereto This being several times treated on by some I was desired and at length it became my Concern of Conscience to put Pen to Paper on that Subject which accordingly I did until at length I compleated an Historical Manuscript consisting of Three Parts In the First Part is manifest A Part of those Things wherein the Faithful were at Unity and by what Wayes and Means that Unity came to be broken In the Second Part are cited Many Papers Epistles Testimonies Proceedings and Practices which were the Effects of Disunion Separation and Division In the Third Part Certain Doctrines are treated on and that Sense manifested wherein they have been and are received believed and owned amongst the Children of Light who being not affected to leave that Teacher which cannot be removed into a Corner to follow the Dictates of such Men whose Doctrines and Practices do manifest them fallible have and do keep their Place and Habitation in the Unchangeable Truth After the said Manuscript was prepared Four Friends whereof my self was One writ unto George Fox and Two other Persons
eminent amongst the said People and therein laid down many Particulars relating to Doctrine Discipline and Practice Printed Written Publish'd and Acted which we were perswaded were Erroneous and ought to have been Testified against And therefore did propose unto them to joyn with us to give Testimony against such Things if in their Consciences they were satisfied so to do as one proper Expedient for the Removing Stumbling-Blocks out of the Way as by the said Letter Dated Bristol the 22th of the 2d Moneth 1679. may more largely appear unto any of the said People who may desire of me to peruse the same In the aforesaid Letter we did advise That the Manuscript made mention of was prepared and that the Contents thereof were as is already cited But forasmuch as no Answer came from the Parties written unto before the General-Meeting and that the Matter treated on was not with an Intent that it should be kept private in the Breasts of those to whom 't was written but be communicated to the Body of the People called Quakers therefore we sent the aforesaid Letter unto the General-Meeting next following for the same End as we did unto those Three Persons to whom we first writ giving a Cover thereto in these following Words Only 't is to be noted that a Blank thus is left instead of the Name of a Person for the Reasons hereafter mentioned Bristol the 4 th of the 4 th Moneth 1679. Friends THe Inclosed being Two Sheets and a Part of a Sheet is a Copy of what was sent unto the 11th of the last Month to be Communicated unto the rest unto whom 't was directed and is now sent unto you with request That it may be read amongst you for this end that when it is so read you may if free in Spirit declare your Approbation that it may be read in all Mens and Womens-Meetings of Friends Whatever your Thoughts may be touching the Inclosed yet know this that it was neither given forth nor yet is now recommended to you but upon very Serious Consideration and Concern of Conscience And therefore t is now requested that you will Seriously and Conscientiously weigh the Matter that so neither your Tongues nor Pens may be so Exercised on this Occasion as that you may for the future see Cause to Repent the same One of us viz. William Rogers intended to have come up to the General-Meeting not only to recommend the Inclosed to be read amongst you but also to have offered unto you that the Manuscript whereof it makes mention might be read in the General-Meeting if you would assent thereto But some Emergent Occasion which he hath Communicated to his Correspondent James Claypoole under whose Cover this goes hath obstructed that And therefore 't is now proposed unto you That before it be made publick amongst all Friends you may appoint a Meeting as General as you please to have it first Read and if you think so to do this now informs you that 't will be assented unto provided you appoint the Place of Reading the same to be either in the County of Wilts or City of Bristol before the last Day of this instant Moneth But if that Time and Place please you not and yet are willing to have the Hearing thereof 't is now desired that you will be pleased to signify so much and make your Desires known to our selves Directed to William Rogers in Bristol And we doubt not but you shall have such an Answer as may answer the Truth in all The End wherefore this is now proposed is because You and other Friends as well as They unto whom we first writ if you shall not be at Unity with us may have Opportunity to clear your selves unto and concerning us before the said Manuscript become publick amongst all Friends And if the Word of Truth shall be in your Mouths we doubt not but 't will have Place with all concerned in preparing the said Manuscript But if in the Word of Truth you and others shall have nought to say against the Matter contained therein then let all such for the future be wary of Rash and Unjust Censures lest they should be found Fighters against the Lord. 'T is desired that an Answer may be given hereto and left with James Claypoole by the 16th Instant at farthest to be sent unto us Directed to William Rogers Merchant in Bristol We are Your Friends William Rogers William Forde This Letter wherein the Former was inclosed was delivered Sealed in the General Meeting by James Claypoole who according to my Request there declared That it came to him under Cover from me with Direction to be delivered Sealed in the aforesaid Meeting James Claypoole having thus Faithfully discharged the Trust reposed in him 't was then committed to Six Persons to Unseal and Peruse and Report the Contents to the Meeting who thereupon made this ensuing Report only 't is to be observed that instead of the Names of Three Persons where of George Fox was one in one Place and of One Person in another a Blank is left The Letter delivered Sealed to the General-Meeting and so delivered to us to Peruse contains a Copy of one lately directed to and Signed by him William Rogers c. bearing Date the 22th of the 2d Moneth and sent the 11th of the 3d. Moneth to And our Iudgment is That it should be left to them to Answer as they find Freedom in Truth and that the General-Meeting ought not to be concerned with it seeing they have not refused to Answer nor had convenient Time or Opportunity thereto neither jointly nor severally The aforesaid Report Occasions me to make these ensuing Observations First That the rest of the General Meeters who are kept ignorant of any Letter directed to them were therein deceived Secondly That Wrong was done to the Persons concerned in writing to the General Meeting because their Minds were not Communicated unto those unto whom they writ Thirdly That the Generality of Friends in the Nation might deem it Injurious to them because the said Letter was of a General Tendency with respect to Friends and Affairs relating to them This Proceeding encreased the Jealousies of many Friends that a Spirit of Partiality seeking to exercise a Gentilian sort of Lordship was entring some under the Profession of Truth and that the Door was so shut against some others besides my self as that those things which become our Burthens must not be represented to those whom we were concerned to advise thereof or to treat withal in a Christian-Spirit that so some Expedient agreeable to the Truth might be found to remove our Burthens and so if possible prevent the Publication in Print of the Manuscript prepared in which the Names of several Hundreds on each part concerned in the Division were mentioned But yet the Noise of Printing had this Service seveveral Friends from divers Parts of the Nation came to the City of Bristol being the Place as before is noted that one
for the Reasons mentioned in this Preface to Publish the Second Part of the said Manuscript we instead thereof for the Satisfaction of all Friends do declare That 't is ready for the View of any Friend in order to prove the Reasonableness of the Reflections made or Objections raised Having thus premised I now come again to lay down the Three before-mentioned Queries and to give direct Answers thereto Quer. 1. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Answ Though I have been reflected upon at an Ungodly Rate by many because I have been concerned to oppose an Erroneous and Persecuting Spirit which I have beheld entring amongst the Flock of God yet Blessed be the Lord he hath so preserved me by the Arm of his Power as that none of my Opposers have so far as I know laid any thing unto my Charge but for Matters wherein I have acted though misrepresented by them to keep a Conscience voyd of Offence towards God And as it became my Concern of Conscience to prepare the Manuscript first mentioned that so the Truth of some Material Matters occasioning or accompanying Division and Separation amongst the People called Quakers might lye on Record at least Vntil an Vnion might again be witnessed So also it hath been my frequent Breathing unto the Lord That I might not bring forth an Vntimely Birth but might so be led and guided in this Affair as that I might Answer the Witness of God in all Consciences And to my inward Peace and Joy in the Lord I can say That I have the Evidence of his Spirit notwithstanding what any Man may say to the contrary that he hath owned my Proceeding therein hitherto And not only so but that there hath been an Answer thereto in many Brethren And as I was seriously waiting on the Lord I became satisfied in my Conscience to forbear reflectingly to mention in this Treatise the Names of many reputed Quakers that as yet I doubt remain deviated in some things from the Line of Truth And I hoped such a Spirit of Mediation and Justice would have appeared amongst some of our Friends who would not be understood to be concerned in the Difference between others as that they might have been a Means to cause G. F. to stoop so timely to Justice as that there might have been no Concern upon me and others to discover any Part of his Errors so publickly as now they are The Considerations occurring in my Breast when I became so satisfied as aforesaid were these First Several of my Brethren as before is premised interceded to forbear and if for my thus doing any should reflect upon me they might as well reflect upon the Apostle's Counsel when he exhorted the Ephesians To submit themselves one unto another in the Fear of God For I was sensible that those who so concerned themselves had a true Sense that the Cause wherein I was concerned was the Cause of Truth On which Foot their Treatment of me was in much Love and Tenderness and forasmuch as I perceived they were not without hope that a little longer Forbearance might work for the better I became satisfied 't was my Place to submit and forbear a while Secondly Though Hardness of Heart hath so overtaken some as that they may still continue to oppose their Brethren in the Truth without the least just Ground or Pretence either from the Light of Christ within the Scriptures of Truth or Right Reason yet I am not without hope that some others concerned against their Brethren in the present Differences may in some time come to a Sense of their Failings and Repent and then either the Memory of their Offence may be blotted out or their Repentance therewith if timely known recorded and that according as Opportunity may permit and Truth require Thirdly 'T is hoped that this Treatise may become a Warning to many but more especially to such as have departed from the Anointing in themselves that they may Repent and turn to their First Love viz. The Appearance of Christ by his Light in them and not in neglect of God's Teachings lye doting on Outward Orders As if that which was promised to be written in the Heart were now to be sought after in Pieces and Scraps of Paper or that the Written Orders of any at this Day should become a Certain Rule through which a Heavenly Possession may be obtained by such as could not own the Scriptures themselves though by the Spirit given forth to be that Certain Rule but instead thereof the Spirit it self to be it And if any think themselves hereby reflected on unjustly because at some Times they have appeared of another Language yet if such by their Fruits have given the Lye to the Offering of their Lips the Deceit is the greater and more worthy to be discovered Fourthly This Treatise is chiefly intended for the Service of the People called Quakers amongst whom the Religious Differences are so publickly known as that I have no Cause to doubt but that the Matters treated on will be intelligible by them though the Names of some Persons and Authors of some Books and Papers be not mentioned However if any amongst them for want of that Publick Converse which others have had shall manifest the least Jealousie that there is no Reason so to Object or Reflect as in the ensuing Treatise I shall then be ready to give unto such particular Satisfaction from Matter of Fact relating to Person or Persons And forasmuch as it was not possible that all Papers and Books which may evidence the Reasonableness of all Objections and Reflections could lye at once in many Hands and are for the most part with me therefore this Treatise is Signed thus By William Rogers on Behalf of himself and other Friends in Truth concerned And so the Names of those others my Brethren concerned with me in this Work are omitted partly because they might not be capable to give a ready and satisfactory Answer for want of the Books or Papers signified of as aforesaid Quer. 2. Why hast thou treated on Principles held forth by the People called Quakers since many Books have already been given forth by some amongst them treating on many if not all of those Things which thou hast done Answ 'T is the Duty of all Christians to clear their Consciences as by the Light of Christ in their Consciences they are directed which doubtless was the Real Ground whereupon many Antient and Honourable Friends already fallen asleep have given forth their Testimony touching the same Principles publickly held forth both by Word and Printing by some other Servants of the Lord before them And if no more were said to this Query it ought to suffice But yet for the Sakes of some I shall lay down the Considerations attending me when I became Conscientiously concerned so to do The Deportment of some Vnruly Women and Ignorant Self-conceited
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
the contrary of what is intended for the PRESS I reasonably conclude that whatever is written in the above cited Sheets was there approved I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Page 4. The Lord hath suffered Blindness in part to happen to some through declining their First Love who came out amongst us and had a Part in the Belief and Discovery of the Way of Truth but now some only have the Sheeps-Cloathing and others have lost that too who through a prejudiced Mind are alienated from that Unity of Spirit and Bond of Peace in which we keep our wholsome Practices which we have received in the Unity and Order of the Gospel of Peace and Truth of Christ Jesus in the Fellowship of the Spirit in Bowels of Mercy being like-minded and of one accord in whatsoever things are True Just Honest and of good Report not that we should think of them only but be in the Practice of them as we are In the same Page it is further thus written But to our Burthen and Grief we find amongst some a Contrary Spirit that will not subject to Unity in wholsome Practices amongst us and that will needs Interpose to destroy Unity in some Places and obtrude it self to Confound our wholsome Order and Practices received amongst us as a Church and People and through this contrary Spirit and Prejudiced Mind the Accuser of the Brethren is broken out under a specious Pretence crying Liberty of Conscience Liberty of Conscience in Opposition to those needful convenient and wholsome Practices exercised amongst us in outward Things Also Page 5th thus This Note An accusing Spirit is now accounted a Confounder of Order by this Rule may not the Accusers of I. W. and I. S. be accounted Confounders of Order Accusing Opposing Dividing Spirit that is at work in this our Day to confound Order against the Peaceable Government of Christ amongst his People This Dividing Accusing Prejudicial Worker would introduce a Belief that an Apostacy is Entring and we are gone from the Beginning and First Principle and the Power lost and now Forms are setting up and Imposition on Consciences and the like and amongst whom is all this say they but amongst us who are in Unity of Spirit both in Faith and Practices and 't is amongst such that they imagine this Fearful Imposture and Arbitrary Rule Imposing Prescriptions and Laws on the tender Consciences of the Weak is now gotten up to exercise and so the Liberty of the tender Conscience is lost and you say they are intangled with the Yoak of Bondage to this Day And Page 10th thus Inasmuch as the envious Worker is suffered to proceed that would even race out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience c. In the 12th Page it is thus written And he meaning G. F. as by his Name before cited in the same Page appears was moved of the Lord to advise to a Womens Meeting c. and when Dear G. F. declared unto us what the Lord had made known unto him by his Power that there should be a Womens Meeting that so all the Sick the Weak the Widdow and the Fatherless should be Note here is no mention made of bringing Marriages before them minded and looked after in their Distresses And Page the 13th thus I have a word in my Heart to say unto you all Back-Sliders Obstructors Opposers and such as Countenance them secretly of this our heavenly Order of Men and Womens Meetings which the Lord by his Power hath set up and further thus You that have despised Dignities to speak Evil of the Servants of the Lord such that faithfully have laboured amongst us from the Beginning which the Lord hath found worthy of double Honour for I do know and the Lord hath sealed it in my Heart that that Spirit which hath opposed the Blessed Unity and Order of Truth in those our Mens and Womens Meetings shall never prosper nor they who are in it inwardly to God without Repentance And in the 15th Page 't is thus written And a true Sense hath been upon me of our Dear Friends up and down the Nation of their great Tryal and Exercise that hath been upon them because of this Wicked Dividing Spirit and especially in my Native Country viz. Willshire Thus much out of the aforesaid Sheets to manifest that this Treatise containes not the first printed and published Papers evidencing Divisions amongst the People called Quakers I am now sensible some may be apt thus to Object If the Meeting held on every Second Day whereof thou makes mention may be Justifyed in approving the aforesaid sheels to be printed yet it can be Plea to Justify thy Printing because thou hast descended more particularly to describe wherein the Difference doth consist and hast mentioned some Names of both Parties concerned in the Difference But in the aforecited Sheets we find but some Names of one Party only viz. G F. and the two Subscribers of the said two Sheets Answ I confess the latter Part of the Objection to be true but yet not sufficient for any to condemn my printing who may Justify the printing of the aforesaid Sheets For if the mentioning of one particular Matter wherein the Difference is reputed to consist even as in the said Sheets it is be according to Truth in one Party I know not why the mentioning of more may not be justifiable in the other Party and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference why not also of the other And though in the aforesaid Sheets there is not so particular a Description wherein the Differences do consist as in this Treatise is mentioned Yet the understanding Reader may collect many things of importance from it and in particular that in the Sense of the Subscribers thereof and such as are at Unity with them who may reasonably be taken to be of one Party they are such as are for True Love Unity Order of the Gospel of Peace Fellowship of the Spirit Bowels of Mercy and things that are True Honest Just and a good Report c. And that the other Party whom they oppose are such as are for Disorder Confusion unto whom Blindness hath happened and that they are declined from their First Love having only the Sheeps-Cloathing of Prejudiced Minds Opposing Dividing Confounding Order against the Peaceable Government of Christ Envious Workers that would raze at the very Foundation of Christs Government Despisers of Dignity c. All which leads me to this Observation that since no matter of Fact is signifyed to evidence any under the Profession of Truth worthy of those General Reflections nor yet any thing referred to for Evidence I may reasonably conclude that the Intended Opposition to Christ's Government is in their Sense no other than a supposed Dislike
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
seems to Glory in suffering their goods to be taken away and to speak in their Language account it the Fruit of a Dark Spirit to endeavour to save any though but from the thirst of Informers occasioning Persecution meerly to enrich themselves we cannot but Query Whether it be not more Christian like so to act according to ones plain Perswasion than to contend so much for offering upall yet after taken away to use divers means to get it again sometimes by Law open-faced as in the case of Appeals and sometimes by private and Secret Solicitations wherein not only Time and Breath is Spent but as is credibly reported the Purse opened too as some of our Opposers have done We shall now return and consider what in probability may be Objected touching the sufficiency of Gods Grace c. as in the next following Section SECT VI. On the occasion of an Objection raised touching the sufficiency of Gods Grace Unity is treated on from the words of Paul to the Corinths that they should all speak one thing Touching the Word Independency occasioned by a Publick Preacher That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Objection T Is true may some say this Doctrine of exalting the sufficiency of Gods Grace squares with the Principle of Truth as Preach't amongst us in the Beginning and it had then and still hath an Answer in our Consciences but now several of those who have been Instruments to gather us increase in the Knowledge of the Mind of God and they now tell us that they doubt if there be no care taken to preserve an Vnity amongst the Professors of Truth Friends may be scattered and broken and run into a Seperation c. for did not Paul exhort the Corinthians that they should all speak one thing 1 Cor. 1. 10. Answ To this we answer that when Paul came to understand that the Church at Corinth were some for Paul and some for Apollo and some for Cephas and some for Christ there was great need for him on that Occasion to exhort them to speak one thing lest their Faith and Hope in the Gospel might come utterly to be destroyed did those who cry against such whom we account Faithful Friends as dark Spirits and plead so much for Unity and to speak one thing exhort those who were apt to pin their Faiths on an Apollo a Paul or a Cephas to be for Christ we should think it good Exhortation therein to speak one thing and that which would cast a great Line of Reflection on those Ignorant Zealots who of late Days have much exhorted us to have an Eye to the Brethren in which 't is evident to us their meaning is to some particular Brethren whilest others ancient and honourable are dispised by them Besides we cannot on this occasion but observe that the same Paul doth sufficiently evidence his dislike of any Plea for Unity save that of the Spirit in the Bond of Peace And though he exhorts to Unity Ephes 4.3 yet Vers 7. he saith But unto every one of us is given Grace according to the measure of the Gift of Christ which clearly evidences to our Consciences that Paul never intended to magnify any * 1 Cor. 12.7 1 Cor. 15.10 Unity amongst Brethren but that which might be the natural product of this gift of Grace or manifestation of the Spirit as given to every one according to measure to profit withal and whereby they might in the language and according to the example of the Apostle Paul say each unto other By the Grace of God I am what I am We are yet sensible that another Objection may still arise Obj. What then are you for an Independency Yes verily we are for an Independency that is to say * Some may wonder why we raise this Objection but doubtless 't will come to the view of one and not a mean one too who manifested his doubt that some of us intended an Independency not to depend on the Counsel of one man nor yet to depend on the counsel of General Quarterly or Monthly Meetings but as there is sufficiency in the Grace of God that is given unto us to profit withal so to have a Dependency on that Grace to teach didirect and instruct in all things relating to the In ward man of the heart knowing that it s against the nature of that Principle in which we have believed to have a dependency on any thing that is Outward lest it prove unto us like the Reed of Egypt and Arm of Flesh that cannot save but yet we are not against appointed Meetings for the Outward services of Truth for that hath been and is our practice knowing that there may be a service therein as occasion offers provided all in such Meetings may be kept in humility as servants each to other and the Truth not exercising Lordship over the Conscience which is Gods Prerogative nor yet exalting themselves as if thereby they were entred into that Possession which can never be taken from them Object We are now sensible that some may be ready thus to say we can scarsely believe that any man of weight and under the name of one that may be accounted by any a faithfull Quaker would give occasion for such a discourse as this occasioned on the word Independency for that many may be apt to say 't is the Language of an Hypocrite that hath outward Power to uphold it because some who are accounted seperate from it are called Independents Ans This occasions us to signifie that * Note his Name is omitted for the reason in the Preface an eminent Person writing to Friends in Wiltshire by way of Reply to an Answer they gave to the Paper from Ellis Hooks his Chamber signed by Charles Marshall and sixty five more against two ancient and honourable Friends in truth viz. John Story and John Wilkinson c. thus repeats part of the words of the Friends of Wiltshire And what if we in this County or any Friends elsewhere should say to any of you of London or other Cities or Countries as to our Publick Concerns in the managment of our Affairs * Note Though 't is recited meddle not with us yet the very following words are thus unless concerned but if the Word of the Lord be really with any of you we are ready to hear it which being left out by the replyer we appeal to the righteous Judge whether he hath not therein acted notoriously unjust since there could not have been the least Pretence for him to have written as he hath on that Subject had the whole Sentence been repeated Meddle not with us if we should so say unto you we cannot think that this is of the nature of Imposition having no Penalty annexed thereunto neither do we understand theirs to be any otherwise These words being thus repeated the Replyer proceeds and gives this Answer To this I
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
on the behalf of the Truth for that therein is plainly demonstrated the Qualifications of such as Sathan hath made use of to rend and divide the Church of Christ SECT IX An Epistle evidencing the Qualications of such whom Sathan makes vse of to Rend and Divide the Church of Christ A Paper given forth by Edward Burroughs Anno 1661. Touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter dayes The Conclusion manifesting Several Passages very material and worthy observation as a further discovery of the Fruit and Cause of Division An Epistle prefixed to the Historical Manuscript mentioned in the Preface to this Treatise Evidencing the Qualifications of such whom Satan hath made use of to rend and divide the Church of Christ THe great Evidence of pure and undefiled Religion is a Conscience void of Offence towards God but the contrary is attended with Anxiety and Trouble He that in the Light of Christ Jesus inclines to preserve such a Conscience must not so value his Repute and Name amongst men as thereby to loose his Peace with the Lord. The consideration whereof hath abundantly satisfied us to encourage the preparing of this Treatise knowing that the Long-suffering Patience and Warnings of many Faithful Friends have had little place with many such persecuting Opposers of the Friends of Truth as are under the Profession thereof And therefore it may be Just with the Lord to suffer their long-suffering to have an End We also know that the Unsavoury Testimonies and Unchristian-like Discourses of many such in our Meetings for the Worship of God have been so frequently as well as publickly manifested as that 't is thereby known both to Professors and Prophane that the People called Quakers are now Divided by which 't is to be doubted that some may really conclude that though their Name is not extinguish't yet that the Nature Doctrine and Life which accompanied them at their first coming forth hath of late suffered Shipwrack This having been seriously pondered by us hath encreased the concern of our Consciences thus to appear that so as the Door hath thereby been so far shut in some parts of this Nation as that there hath been of late but few gathered into a Belief of the Everlasting Light so it may again in the Lords time be more opened by a clear Discovery that there is yet remaining a Remnant of that Ancient Stock who have been and our Faith in God is that they will be preserved in his Fear to persevere in his unchangable Way Light and Life of Truth unto the End That now the Reader may have some short Account of what the Lord hath manifested unto us on this Occasion we further thus Declare The Original Cause of Division and Seperation between the Members of any Society once at Unity in the Truth touching Religious Matters hath sprung from Satan The Persons in whom he hath chiefly appeared to accomplish the same have been such as usually appear more publick than other their Brethren and that under various Qualifications some have had Zeal without Knowledge and some have had Knowledge without Zeal and others have abounded in Confidence without either Knowledge or Zeal and none of these whilst exercised under these Qualifications have found Acceptance with the Lord And as Satan hath made use of Persons thus variously Qualified for the Preservation of his Kingdom so Christ Jesus whose Appearance hath been and is to destroy the Works of the Devil hath and doth make use of such Instruments in his Hand whom he hath furnished with true Zeal and that according to Knowledge for though all have not the like Degree of Knowledge yet that Zeal which is exercised according to the Measure of Knowledge given by God and received by Man finds Acceptance with the Lord of Life Now forasmuch as in this Treatise variety of Matters is Discourst wherein Divers Persons have been concerned many of whom were once at Unity which we are perswaded consisted in the Everlasting Truth and that every one of them might reasonably have been taken to be under one of the aforesaid Qualifications 't is with us at this time considering that the Tree is to be known by its Fruit to note a few things attending such respective Qualifications and that Chiefly for the sakes of such as have Zeal without Knowledge and so if the Lord make us Instruments in his Hand to open the understanding of any whereby they may come to have a true Savour of and Unity with those who have so received the Spirit as to be exercising themselves in true Zeal and that according to Knowledge we then shall have our End We now begin to speak of those who have Zeal without Knowledge Charity obliegeth us not to conclude that they design any thing more than to Live well that so they may dye well or any thing less than to appear what they know they are not but yet this we certainly know that albeit these have professed Christ Jesus to be their Foundation yet many of them for want of Knowledge have been building thereon the Wood the Hay and the Stubble of other Mens Inventions whereby they have suffered loss having exalted their own Righteousness thorough a Zealous Submission to other Mens Lines made ready to their Hands as if therein the Righteousness of Faith consisted or that it were lawful contrary to the Counsel of the Apostle to Glory in Men The Apostle Paul Rom 10.2 thus saith I bear them record they have a Zeal of God but not according to Knowledge and from the next Verse we learn that they were such as being ignorant of Gods Righteousness and going about to Establish their Own Righteousness have not Submitted themselves to the Righteousness of God This was spoken of Israel for their Information that they might not have a dependency on the Righteousness of the Law as if thorough the Strict Performance and Observations of Outward Things Establisht under the Law they should come to know the Salvation of God thorough Christ but rather that their Dependency should be upon the Righteousness which is of Faith which according to the Apostles Doctrine Vers the 8th of the same Chapter informs us thus The word is nigh thee even in thy mouth and in thy Heart that is the Word of Faith which we Preach So that by this Doctrine and what Elsewhere is written in other of his Epistles it appears that the Apostles care for Israel was that they might be brought off those Outward and carnal Ordinances which were Established for a season untill the time of reformation unto the Word nigh in the Heart which undoubtedly was and is no other than that Law which according to the word of the Lord by the mouth of the Prophet Jeremiah Jer. 31.33 Was to be put in their Inward Parts and written in their Hearts All which leads us to make this Observation that whosoever
they are though under ever so specious Pretences that have indeavoured to Establish Outward indispensible Rules and Orders in matters relating to Conscience for the Church of Christ in this Gospel Day to Walk by neglecting to commit and Commend every one unto the Word nigh in the heart that thereby they may be preserved from subjection to any thing outwardly ordained which they may either scruple in Conscience or are not led by the Word nigh in the Heart to Practise are such as in the best and most Fovourable Construction act from Zeale without Knowledge in which kind of Zeal Paul himself Phil. 3.6 though as to the Righteousness of the Law blameless yet Persecuted the Church This kind of Zeal is accompanied with that Ignorance which the chief amongst Apostatized Churches have accounted the Mother of Devotion by which Thousands in Ages past in the Dark Night of Apostacy have been led into the Observation of many Unsavoury Dictates Erroneous Decrees Unwarrantable Traditions and Superstitious Examples either of one Man or assemblies of men not knowing what they have either believed or Practised to be an incumbent duty upon them through an inward evidence from Gods Witness in their Consciences or Tryal thereof by the Light of Christ May not the same Cloud of Darkness overshadow any of the Children of Light in this our day saith our Souls Moreover 't is observable that if Report be true this doctrine hath of late been exalted NO UNITY BUT IN CONFORMITY which if applyed to the Outward Prescriptions of one Man or Assemblies of men assuming to themselves authority to act and determin in matters appertaining to the Gospel and its Order thereby to become a Bond upon the Consciences of those who have Believed in the Everlasting Light of Christ Jesus as the great Order and Ordinance of God in this Gospel Day may occasion the Continuation of Discord Distraction and Division contrary to the Gospel and Doctrine of Truth which hath been publisht received and believed amongst the Children of Light in these latter days who neither have nor can receive any Doctrine contrary to this Testimony of the Apostle 2 Cor. 3.6 The Letter Killeth but the Spirit giveth Life We now appeal unto every understanding ingenious and impartial Reader whether since the Labour of the Apostles of Christ in the primitive dayes was to draw the Outward Jew off from the observation of these ordinances which were realy established by the appointment of God himself having exalted instead thereof the word nigh in the heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the mouth of his Prophet was to come to pass under the new Covenant which was not to be like unto the Old can consist with the tenour of the new Covenant for any to attempt the establishment or giving forth of Outward Orders Prescriptions Sentences or Decrees to be on that foot a Bond upon the Consciences of those who have believed in the Everlasting Light Especially if they are of the Gentile Stock according to the Flesh unto whom the Law appertained not for so the People of England are and if not whether those who are otherwise perswaded and according to such a perswasion may be found acting may not though under the Outward Profession of Truth it self justly be numbered amongst those of whom in the best sense it may be said They have Zeal without Knowledge and Ignorance is the Mother of their Devotion And now as to those who have Knowledge without Zeal Charity doth not Oblige us to conclude that such in that state chiefly design to live well that so they may dye well for as Christ said so may we Luk. 12.48 Unto whomsoever Much is given of him shall be Much required the want of Zeal in a known Good Cause is as we take it the neglect of a Known Incumbent Duty wherein God hath given Power else how could it have been said to the Luke-Warm Church of Laodicea after an understanding was given unto her how she might come to see viz. by anointing her eyes with Eye Salve Lev. 3.19 be Zealous amend for doubtless Power was given of God into her to amend as well as direction how to see but of the want of Knowledge it cannot be so said as of the want of Zeal Because 't is not equally in our Powers to attain unto Knowledge when we want it as it is Zealously to Practise what we know to be our duty we may therefore conclude that where Knowledge is not accompanyed with Zeal though requisite t is in the best sense a token of a Luke-warm Spirit and in some where it hath predominated we have clearly discerned that first they have been over-awed by the Frowns of man or men and then under the Pretence of bearing all things neglect to give their Testimony for the Truth without respect to any Person whatsoever more than the Truth might require and by this means some have undoubtedly been the occasion whereby many have been caught in the Snare of the Evil one not Knowing through a Neglect of their Inward Teacher which way to turn and that Loads and Burthens have been the Portions of others who whil'st they have kept Stedfast unto the antient Doctrine Exalting the appearance of Christ by his Light to be our Law Rule and Guide have beheld some of their Brethren not only captivated with a kind of a slavish Fear but also in their Practices receeded from what their first Principle would have led them to having used politick Contrivances to retain the Favour and Affections of some who perhaps in their View have appeared to be like unto the rising Sun and so have given more way to a Temporizing Spirit than to acquit themselves as Good Christians in the sight of God by which the Conscience comes to be kept voyd of offence towards God and Man and all this as with respect to some 't is doubted for fear lest they should be termed Sect-masters by such as in this Gospel-day have assumed a Pretended Authority to establish Outward Orders to be a Rule for and Bond upon the Children of Light to walk by without any exception thereby to avoid oppressing a tender Conscience But this is far wide of that Zeal which accompanyed the Apostle Paul in his Converted State who was termed a Ringleader of the Sect of the Nazerenes by the Unbelieving Jews that would have Judged him according to their Law which undoubtedly would then have inflicted Severe Punishment on him which being duly considered we may well say 't is far wide of Pauls Zeal to fear under this Gospel-day the Title of a Sect-Master on the score of refusing Outward Conformity to Outward Rules and Orders relating to the Conscience under the Notion of Gospel-Orders establisht amongst the People called Quakers not only Because they have no Law whereby corporally to Punish but also because we have no Ground either from the Word of the Lord by the
had not seen the like before neither can I write it as I saw it for I was in great Fear but on a sudden there came a Voice to me saying Be still and Fear not and I was so for he made me so as if I had not been in the Body and presently I saw a great Field or Common where many Beasts were Feeding amongst which were a great Flock of Sheep feeding also and I beheld them and that there were very many goodly Sheep and so me also were very weak and Scabby but they did all feed together and did not hurt one the other neither did they despise one the other at all at last the Night was near and I saw the Shepherd come to gather the Flock into a Fold which I saw there by and staid by the Fold himself and sent his Dogs and he had many pretty little Dogs which did eat of his own Morsels and did lie at his Feet for he loved them very well and took great Delight in them and he did make them gather his Flock and they did go round the Flock but some of the Sheep were feeding about and some did feed by the way and did not go so fast as the rest and when the Dogs saw that Some of them that were young and not well Acquainted with the Masters Manner and Custome did run from the Flock with Fierceness after the Sheep that stayed behind and did affrighten the Sheep further away for the Sheep did not understand that the Dogs would have had them to the rest of the Flock but were afraid of the Dogs and still the Dogs did pursue them Sheep and did bite some of them and when they were weary with running after them then they returned again to the Flock and did in their Minds greatly blame the Sheep but I saw some of the Dogs that were well acquainted with their Masters Manner of gathering his Flock did wisely go behind the Sheep and such did drive them gently along without hunting of them or wearying of themselves so when they had gathered the Flock together the Shepherd put them into the Fold but there were many Goats amongst them which did push with their Horns against the Sheep and did put many of them by the Door so that they did run by the side of the Fold but the Shepherd did gather them together again and when he had gathered them all together into the Fold he made fast the Door and went to seek the Sheep which did not come with the Flock but while he was looking for them the Goats were very troublesome in the Fold and hurt the Sheep very much but he would not seperate them until he had the other also and when he had found them some of them were lying very lame for the Dogs had hurt and wearied them and some of them were feeding under green Hedges but the Shepherd took the Sheep that were lame and carried them on his Back and did drive the other before him and did bring them to the rest of the Flock but the Sheep that were lame he put into a little place alone and did dress their Wounds and Anointed their Feet with an oyl that he had that did perfectly cure all their Diseases for he spared no pains but was willing to hurt himself rather than them for his Ointment was mixed with his own Blood and did by sympathy Cure all their Diseases and when he had cured them he put them all together and did put the Goats from amongst them and then did they rest in perfect Peace for there was nothing to make them afraid amongst them but they did all feed Innocently together and his care was over them all alike according as they had need And he took their Fleeces as every one had for some had much better than other some but those which had the great white soft Fleeces did not despise them which had little course ones for they were both profitable to him and I saw some of the Sheep which had almost no Wool at all on them and them neither did he despise for the Bryers and Thorns had pulled it from them when the unlearned Dogs did drive them away from the Fold but when the Winter came he took of the wool of the other and put it on them and the other Sheep were not at all displeased at it neither was there any Envy in their Hearts and I saw the Shepherd himself take some of his own Garments and covered them that were very naked so that they were all preserved from the cold of the Winter and the Frost had no Power over them But I looked when the Shepherd would have beaten the Dogs or have killed them but he did not hurt them at all only put them in a String and led them with him for he purposed to instruct them better but some of them would not be led for they were very foolish and did not understand his Mind but them he took home and would have kept them at home but they would not stay but would always be going abroad and barking at the Lambs to affrighten them out of their Pastures and some of the Dogs were ready to devour them for there was something of the Nature of the Wolf in them and them he bound up in Chains to sulfil his purpose on them And when I beheld these things I greatly wondred at the Care of the Shepherd over his Sheep and also at his Mercy towards his unruly Dogs and he said unto me This will I do and much more for my Sheep and my Lambs and I know they have none to help them but my self and therefore will I not forsake them though they be driven from Mountain to Hill for a moment yet as I live saith the Lord I will not seperate the Flock from the Goats until I have brought * * Note Meaning those Sheep that were hunted from the Fold and wounded by the unlearned Dogs them also and have cured their Wounds for they are of my chosen Flock I will not send any more after them but I will go my self and carry them on my Shoulders and put them into my place which I have prepared for them until they be healed for my Blood will sufficiently heal them and my Garment cover them that none of their Nakedness shall appear neither shall Shame or Fear rest on them any more Then was I greatly troubled and grieved in my Spirit because of my unworthiness for I would fain have praised him and I did acknowledge my self unworthy to speak to him but I prayed unto him that he would form his own Praise in my Mouth and receive of his own from me for I was nothing before him who is all Praise all Love all Life all Beauty all Holiness and of his Compassion there is no end what shall I say of him if I had the Tongue of Men and Angels it could not sufficiently speak forth his Praise and when I saw how exceedingly
like Women were recorded for their Wisdom and their Vertue c. he answered William Rogers thus I knew what I did I saw 't would be a Stumbling Block but there is something in it We cannot otherwise be perswaded but that he would then see that he is fallen from the Truth that the words reported to be spoken by J. Naylor when he said in Relation to his own falen state I am but the figure of another are now fulfilled in him Oh! that the Lord would change his Heart bring him to a true Sight of and sorrow for his sin as he did J. N. after his Fall and then we hope as he hath been an Offence unto the Church of God so the Lord will lay a Constraint upon him as he did upon James Naylor to travel amongst Friends whom he hath offended to clear the truth of that Scandal and Reproach which thorough him hath been brought upon it For 't is an Abomination before the Lord and at this day seasonably testified against by the Children of Light that G. F. should be an Occasion of so much Division Strife and Contention as hath been made in the Nation touching his Papers under a pretence That he hath been moved of God to give them forth that Friends might be supplied with Directions to keep all things clean and sweet amongst Friends meaning thereby amongst other things and that according to the Express words of his Papers That there should be no Backbiting Tale-bearing Judging one another and that evil reports should not be concealed but be followed until the Authors thereof be found c. and yet be the very Person that is notoriously guilty in all those things himself which would have been proved against him had he submitted to a Hearing as aforesaid But for as much as he hath refused to submit to such a Hearing though several Letters from Friends in Truth have been written unto him to entreat him thereto and in particular hath been treated withal by Daniel Smith of Malborrough to whom he gave this Answer he Judged 't would be a jangle as 't was at Bristol and so refused as by a Letter from the said Daniel Smith doth appear therefore we do at present refer for Proof of the Matters whereof we assert in this Paragraph that he is guilty to the last mentioned Manuscript and in particular to the 21st Section thereof which is ready for the perusal of Friends desiring to view the same William Rogers on behalf of himself and other Friends in truth concerned The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR WHEREIN DOCTRINES of TRUTH cleared from Objections are laid down agreeable to the Scripture of Truth given forth by Inspiration and according as they have been received and owned by the Children of Light or such amongst the People termed in Derision Quakers who have received from God Divine Understanding and kept their Place and Habitation in the Unchangeable Truth Also An APPENDIX detecting Charles Marshal and sixty five more as Unrighteous Judges in a Case pretended to relate to John Story and John Wilkinson two antient and honourable Labourers in the Gospel of Christ By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned 1 Cor. 3.11 For other Foundation can no Man lay than that which is already laid which is Christ Jesus 2 Tim. 4.3 For the time will come when they will not endure sound Doctrine but after their own Lusts shall they heap to themselves Teachers having itching ears LONDON PRINTED in the Year 1680. The Contents The INTRODUCTION WHerein is manifested that there is but one way whereby the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed though the Manifestation thereof may seem various Page 1. Chap. II. Touching the Light of Christ within and Exhortation to Obedience thereof Page 5. Chap. III. Touching Infallibility and Perfection Page 11. Chap. IV. Touching Wisdom and Knowledge Page 21. Chap. V. Touching Magistracy and Obedience thereunto Page 30. Chap. VI. Touching Respect of Persons plain Language disuse of the word Master unless by a Servant to his Master of Customes and Fashions of this World and of the Cross of Christ Page 33. Chap. VII Touching Swearing Page 37. Chap. VIII Touching Tithes Page 40. Chap. IX Touching Baptism Page 45. Chap. X. Touching the Supper of the Lord with his Disciples the Night before he was betrayed Page 51. Chap. XI Touching Justification and Salvation through Faith in Christ Page 61. An Appendix Containing an Answer given forth by some Friends of Bristol to a Paper Dated from Eilis Hooks his Chamber London the 12th of the 4th Month 1677. against John Story and John Wilkinson c. and subscribed by Charles Marshal of the County of Wilts and Sixty Five more together with some few Observations on part of a Reply thereto by Jasper Bat of the County of Sommerset and three others Page 72. The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE and INNOVATOR c. CHAP I. The Introduction Wherein is manifested That there is but One Way whereby the things appertaining to the Kingdom of God and Salvation of Mankind come to be revealed though the Manifestation thereof may seem various IN the first part of the Christian-Quaker distinguish'd from the Apostate and Innovator Several Subjects are treated on relative to the Matter intended Viz. To manifest a part of those things touching which the Faithful were at Unity and by what Ways and Means that Unity came to be broken c. And now that every Reader who is desirous to be informed in these Dividing Times what those Children of Light unto whom the Lord hath revealed of the Mysteries of his Kingdom own with respect to the other Doctrines and Practices whereon little or no occasion is taken to treat in the First Part it is at this time upon us to add a farther Testimony to the Ancient Truth according as the Lord in his tender Mercy hath through the Appearance of his Son Christ by his Light or Manifestation of his Grace and Testimony of his Faithful Servants in the Scriptures of truth opened wherein our intent is not to treat largely on every Subject because the ensuing Discourse is chiefly to manifest What a remnant stand for who being faithful unto their first principle cannot in a temporizing spirit change their way The Desires and Breathings of our Souls unto God are that every Reader may be serious and unprejudiced in the perusal of this our Testimony and then we do not doubt but 't will be reaching unto the Consciences of such as that which is not inconsisting with the Testimonies given forth by Inspiration recorded in the Scriptures of Truth and spirit of God or Appearance of Christ by his Light which is that by which the Lord doth see and is seen in the Conscience wherewith every man coming into the world is lighted for that the Lord by his spirit
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
accounted Crucifyers of the Son of God afresh and Putters of him to open Shame read Heb. 6.5 6. And though we have repeated the 23 24 25. Verses yet they being chiefly a Repetition of the Words of Christ already spoken to in this Chapter we shall say the less thereto and at present take notice only of these words therein contained viz. This do in Remembrance of me Had these Words been omitted by Luke as they are by Mathew and Mark on the same Occasion there would be no Pretence from the Scriptures of Truth to call Christ's Breaking of Bread at his Last Supper an Ordinance of Christ to continue for-ever Moreover 't is worthy our Observation That John the Evangelist wholly omits that Narration given by Mathew Mark and Luke John 13. from whence the Sacrament of the Supper so called is contended for more than to say He riseth from Supper and yet doth expresly unto his Disciples after Supper was ended thus say 4.13 14 15. Ye call Me Master and Lord and ye do well for so I am if I then your Lord and Master have washed your Feet ye ought also to wash one anothers Feet for I have given you an Example that you should do as I have done to you These Things being the Things of God ought to be weighed John 5. and pondered by his Spirit and those who so do will clearly discern that Christ by that Outward Action of washing the Disciples Feet did not only shew unto his Disciples a Pattern of Humility and an Example of Readiness to serve one another in Love but also to figure forth unto them the Necessity of being Washed Cleansed and Purifyed in the Inward Man and that Otherwise there is no having a Part in Christ and this is clearly signifyed in the Words of Christ unto Peter Then cometh he to Simon Peter John 13.6 7. and Peter saith unto him Lord Dost thou wash my Feet Jesus answered and said What I do thou knowest not now but thou shalt know hereafter Which clearly shews that there was a Spiritual Signification hinted at by Christ's Outward Washing for that Peter did know his Outward Washing and therefore said Verse 8. Thou shalt never wash my Feet Whereupon Jesus answered him thus If I wash thee not Thou hast no Part in me All which being duly weighed it appears that there is as much Ground at this Day from the Scripture of Truth to practise the Washing of one anothers Feet and call such a Practice a Sacrament to figure forth the Blood of Christ in which the Sins of those who are quickned unto God are washed away as the Eating of Bread and Drinking of Wine in Imitation of what was Practised or Commanded by Christ the Night before he was Betrayed may And now on the Behalf of our Selves and all the Children of Light amongst those called Quakers may it at this Day be said That though we are not found in that Outward Practice of Washing one anothers Feet as a Religious Exercise after that Outward Example which was given by Christ unto his Disciples the Night before he was Betrayed and enjoyned as their Duty nor yet are found in the Practice of Appointing certain Times and Seasons on purpose to eat Bread and drink Wine as that which we ought Religiously to do in a more solemn Manner than at other times Yet we can boldly say Christ our Lord and Master speaks no more Condemnation unto us as Persons in that respect neglecting any thing that he hath instituted for us to practise than he doth to many Elders of the Church at this Day who Visiting the Sick neglect to anoint with Oyl in the Name of the Lord and to others who being of the Gentile-Stock according to the Flesh Do not abstain from eating Blood and yet in neither of these respects Condemned though expresly Exhorted to by the Apostle read Acts 15.20 James 5.14 Moreover it is to be considered that though the Sacrament of the Lord's Supper so called is by some reputed to be Instituted by Christ Exod. 12.13 in the Room of the Passover and to continue as an Ordinance forever Heb. 9.10 14. even as Water-Baptism is taken to be Instituted in the room of Circumcision yet both are groundless For though the Scripture Testifies That the Feast of the Passover was to be kept by an Ordinance forever yet when the Time of Reformation came it ended even as all those Outward Services and Ordinances which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed until the Time of Reformation did Now forasmuch as the Time of Reformation was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God we query Whether after this Time of Reformation it can be consisting with the Spirit of Truth for any one to impose upon the People of the Lord or for the People of the Lord though not imposed upon to practise such Ordinances as consist in Outward Meats Drinks and Washings as the Ordinances of Baptism and Sacrament of the Supper so called do as needful in order to the Salvation of Mankind Since not only the Author to the Hebrews testifies That the like Ordinances under the First Covenant had an End when the Law was changed but that Paul likewise exhorts against the Use of Ordinances after the Commandement and Doctrines of Men as is largely declared to the Colossians Chapt. 2.8 14 16. to the End And Whether the Introducing thereof at this Day is not a Building again the Things that have been according to the Doctrine of Truth rejected To conclude This is the Testimony of Truth that is with us to give on this Occasion That we are not at this Day convinced in our Consciences That there is any better Ground for the Practice of Water-Baptism and Breaking of Outward Bread as Ordinances under the Dispensation of the Gospel in this our Day than the Commandments and Doctrines of Men but yet are Witnesses that Christ is come in Spirit unto the Children of Light and that at the Hearing of his Voice they have opened the Door of their Hearts Col. 3.1 whereby they have Supped with him and he with them according to this Testimony Revel 3.20 If any Man hear my Voice and open the Door I will come in to him and will Sup with him and he with me and so these being Risen with Christ seek those Things which are above Rom. 14.17 knowing that the Kingdom of God consists not in Meats and in Drinks but in Righteousness Peace and Joy in the Holy-Ghost And therefore having received an Earnest of that Life which is Eternal through Faith in the Blood of Christ who was offered up a Sacrifice unto God for the Redemption of Mankind do inwardly feel the Benefit of that Offering and so being sensible Heb. 9 10. Chapters that the Flesh profiteth nothing are made Partakers of that Quickning Spirit which was signifyed by Christ
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
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
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
Member or Members of the Church may be Witnesses thereof in their Own Hearts we are sorry for such weakness However it gives us occasion to add this Testimony That if we consult the Scriptures of Truth and Light of Christ we have no Ground to believe that under the dispensation of the second Covenant God hath or ever will move by his Spirit in any Mortal Man or Men to take upon him or them so to appoint certain dayes for others to meet upon to manage the outward Affairs of a Christian Society as that if any of that Society assent not thereto or endeavour to alter them to another day then such may be Justly censured as men of loose Spirits or led by a corrupt Spirit of Darkness for every Member of such a Society ought first to be fully perswaded in their own minds in all things relating to Faith or Discipline and not to be Judging one another about any thing wherein they may differ when the matter it self springs from a Conscientious Scruple and not Obstinacy contrary to Knowledge for from the Holy Scriptures we learn that that which is not of faith is sin and that there was the Day of Ignorance accompanyed some at which the Lord Winked And yet to our Greif we may say that such a Day of gloominess and thick Darkness hath overtaken some amongst the People called Quakers who appear zealous for some Outward Forms of Discipline which they as we take it foollishly imagin are establish't as by a Decree from Heaven that they seem to make void the Law of Charity and humane Society and as if their Religion were most Effectually demonstrated by appearing in such a kind of Spirit that Christ reproved in his Disciples when they asked him on this wise Wilt thou that we Command Fire to come down from Heaven and consume them meaning the Samaritans that did not receive Christ because his Face was as though he would go to Jerusalem To return again we farther say That whoever hath given Occasion for such an Objection to be raised as aforesaid 't is to be doubted it sprange from one that aspires to give Rules to others whilest he will not be subject to the same himself for if it were not so it s very probable we might have escaped the severe judgment of being guilty of Corahs sin and that only because we have endeavoured to convince some that that * Namely G. F. one Person intended in the Objection See the fourth and fifth Parts of the Christian-Quaker hath acted contrary to the outward Rules and Orders that he himself hath prescribed for others to walk by As to the word Establish't we further add That the word as used in the Objection is disowned by us for though the Children of God may be Instruments in the hand of the Lord to establish one another in the Faith of God's Elect yet 't is not in their power or of any one of them positively and without exception to establish what ought to be believed and practiced whether it respect Doctrine or Discipline and if any one or more have atempted so to do it may Justly be said of such that he or they have endeavoured to invade Christ's Prerogative Besides we observe That the Objection is made with respect to one man which to us seems as if in the Objectors sense that one man amongst the People called Quakers had Power given him of God to establish an Outward Form wherein all God's People ought to walk or else severely to be censured for Rebellion whether they see it their Christian Duty or not but this we deny as that which may Justly be termed an Abomination either so to endeavour or so to submit Secondly If we enquire what is establish't we know if any Answer be given to what by the Question we intend it will be on this wise Certain Meetings to be held by the People called Quakers or at least some of them on certain prefixt dayes But if we ask Who are the Meeters that are to make up the establish't Meetings none can give such a certain Discription as that the Meeters may be certainly known and therefore the use of the word Establish't applicable to outward Societies of People so uncertain to be known or outwardly describable seems to us vain and ridiculous By this discourse the Reader may gather that we are remote from owning those Meetings mentioned in the last Objection to be establish'd as a part of Christ's Government and as to their having any share as a Church in Church Government 't will be time enough for us to answer when any shall pretend that they have manifested that those uncertain qualifyed Persons usually Assembled in such Meetings were then Members of the Church of Christ and that as Members thereof they had right to stile themselves Church-Governours However we think it needful to signify That the chief Ends as we understood wherefore the said Meetings were assented to by many Friends were to relieve the Poor and to perform other necessary Services relating to the Truth and Friends concerned therein in which we thought our selves and doubtless all the Faithful with us Servants one unto another and not Masters Governours or Rulers over one another for that did not so much as enter into our Hearts But when we perceived that some Upstarts that to us seemed to love Preheminence as Diotrephes did lookt upon themselves as Somebody from their appearing and being encouraged to appear Members in such Meetings and to lay a stress on the prefixt Dayes for Meeting affirming that they were Established by the Power of God that Friends who were Heirs of the Power might come and take their Possessions therein a sort of Language not well understood by such as are Indued with Wisdom from above then many Friends began to startle thereat fearing that some through Weakness and Blind Zeal would Idolize the same and run into an indispensable Form and endeavour to bite and devour one another about Outward Things and so at length some Friends in Truth moved to alter the Days of Meeting in some places but others not assenting thereto Contention arose and a Fire hath been kindled about Church-Government at so high a rate as that Publick Meeting Places for the Worship of God have sometimes become meer Stages of Contention and other times the keeping on of Hats in Prayer by some whilest others have been uncovered hath become as an Ensign of divisions the knowledge whereof being no longer to be hid hath more vigorously occasioned the bringing forth of our Treatise Intituled the Christian-Quaker distinguished from the Apostate and Innovator in five Parts whereof this Treatise touching Government is one that so all may now know that Darkness is not so overshadowed but that the Lord hath preserved a Remnant amongst the People called Quakers that cannot bow their Knee to any Image or Image-Maker nor yet to acknowledge that Salvation is attainable through Faith in any other Name than
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
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
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
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
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
to set One of Vs against Another if you could through your hatching and sucking up such Lies as these Doth John Wilkinson or such as stand by him think thereby to have his lying Prophesie fulfilled who said when a Renewed Care in the Churches of God according to Gospel-Order sprung amongst Vs and a Testimony was born against Your Opposite Spirit That we should be broken to pieces Is this the Shift you are put to that he should not be found a False Prophet with a Lye in his Mouth to charge a Lye upon me to defame the Innocent withal My Observations hereon are these What John Blaikling accounts a Lye is only a Query relating to G. F. and John Blaikling and which John Blaikling gave me occasion to Query as in the latter Part of The Fifth Part of the Christian-Quaker will appear By which it evidently appears that in John Blaikling's Sense G. F. was one of those Vs unto whom John Wilkinson's Prophecy extended which was on the Occasion of the afore-said Queries and related to the Persons concerned therein Now forasmuch as G. F. spreads abroad the Post-script wherein 't is written as afore-said it naturally follows that he owns himself to be one of those Vs mentioned by John Blaikling and they were the Persons concerned in the Queries as afore-said I now come to signifie that after the afore-said Forty-Four Articles of Accusation were drawn up Robert Barrow c. all Informers against John Wilkinson and John Story writ to Nine other Persons whom the said Informers without Assent of John Wilkinson and John Story chose as Judges to Judge the Case thereby as I suppose to avoyd the Slander of being Accusers and Judges But John Wilkinson and John Story would not own their Authority and so refused to appear before them and thereupon they proceeded to Judge the Spirit that was guilty of the Things contained in the Forty-Four Articles without Exceptions which manifested their Weakness as not capable to discern between Good and Evil Since many of the Articles were Uncondemnable But forasmuch as it is not my present Purpose to cite the Particular Letters Passages and Judgment on this Occasion I willingly at present omit the same with this only Observation That I am well satisfied from the Observations and Matters already mentioned that G. F. was privy to these Proceedings and if he esteem Himself one having the Care of the Churches upon him as no doubt he doth he would in probability have been a Reproof thereto had he thought the Proceedings Reproveable This Judgment became a Concern on many Friends in the Nation so that several from London writ to Friends in Bristol to go down into the North to endeavour an Accomodation of the Differences for that divers Papers by this time both on the one Hand and on the other were spread up and down the Nation and Persons concerned came to be variously affected Such as believed G. F. to be what I know he hath described himself and that in my own hearing viz. One unto whom Infallible Iudgment hath been Committed in all Things and that he knew a State of Purity at Eleven Years of Age received sufficient Satisfaction that John Wilkinson and John Story and all at Unity with them were Apostatized when they understood G. F. owned them not Thus the Door became shut unto these whereby their Consciences might be satisfied of the Goodness or Badness of the Tree from the Taste of the Fruit as if this were Sound and Rational Discourse Alas I have an Inward Savour that the Fruit of the Tree is bad though I confess I have been so far from tasting of the Fruit as that I have never seen the Tree nor yet what kind of Fruit it bears more than by Report Here methinks this Observation and Objection may be urged as rational Obj. Thy whole Discourse seems to carry a kind of an Edge against the Spirit that of late years hath acted through G. F. of whom 't is certainly known from his Writings yet extant That he hath thus advised Take heed of Iudging one another and Iudge not one another I command you in the Presence of the Lord neither lay open one anothers Weakness behind one anothers Backs For thou that dost so art one of Ham's Family which is under the Curse and that there be no Back-biting behind one anothers Backs but Love And so the same that doth Condemn behind the Back is for Condemnation with the Light It also can be proved That his Counsel hath been To follow an Evil Report until the Original Reporter be found And his End I believe then was That Judgment might be laid on the Head of the Transgressor All which being seriously considered the Objector may then say Object How comes it to pass that many of his Actions come under the just Stroke and Censure of his own Words To this I say I know not how better to Answer than to testify That Pride must have a Fall and that my perswasion is the Lord hath suffered this great Evil to come upon him and to be thus manifested unto those who have professed his Name that they may have no dependency on any other Name that may be given under Heaven but the Name of Jesus the Eternal Son of the living God and that every one that hath made a Profession that the Appearance of Christ by his Light in Man is sufficient to guide such as obey the same unto the Father of Life so they may not be led by the subtil Crafts and Inventions of Men to leave that Teacher and have their dependence on the Lines of others made ready to their Hands though under the very Pretence of being the appearance of the Light it self For under that Pretence Satan in many Ages past hath shrowded himself as an Angel of Light on which Subject a large Volumn might be Written most evidently to illustrate the same which I omit now being not my present Business This my Sense and Answer on the last Observation and Objection I am now sensible may create in some this further Objection Object What cunning Devices have been used amongst the People called Quakers whereby the Weak and most Ignorant Sort amongst them have been so ensnared as to Judge from a pretended inward Sense that the Tree is bad when the Person so Judging hath neither seen the Tree nor Fruit nor yet knows any thing thereof more than by Report To this I Answer That some amongst them known to stand by G. F. even in the vindication of many Errors whereof G. F. is Guilty to the dissatisfaction of a very great Number amongst the People called Quakers have publisht with Seeming Zeal and Thundering Lungs such like kind of Doctrine and Exhortation as this Away with this Iealous Spirit Oh Friends exclude the Reason the Wisdom and the Iealousy and have an Eye to the Brethren If you do not see your selves then follow us that do see And no doubt but this Doctrine hath
into the North much Writing was occasioned in Relation thereto which being not my present Purpose to Treat of I here omit That now the Reader may have an Understanding of that Sense and Judgment that was with John Wilkinson and John Story in relation to those Five Heads from whence all the before-mentioned Forty-Four Articles do spring I think meet to Cite their Testimony in Relation thereto read at the Meeting at Drawel And then comparing such their Sense and Judgment with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace who changed not their way since they became Publishers thereof to the Day they fell asleep it may then easily be savoured from what Spirit all the Mire and Dirt that hath been cast up against our Antient and yet Honourable Friends John Wilkinson and John Story hath sprung Their said Testimony now follows ON the whole Matter in the Fear and Presence of the Amighty God we declare That as we do approve of Monthly and Quarter-Meetings for the necessary Service of the Truth so we further say That as these or any other Meetings of Friends in Tenth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at Vnity with our Brethren in the Services thereof And though one of us viz. John Wilkinson did condescend to subscribe to a Paper for the Execting a Womans-Meeting in the Country to answer the Ends in the Paper proposed which he testifies he then did in Singleness of Heart for Vnity's sake Yet according to that inward Sense we now have there appears to us no Absolute Necessity to continue Womens-Meetings in this Country distinct and separate from the Men and therefore do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them Yet that Inward Sense and Heavenly Vnderstanding we haue received from God hath and yet doth confirm us in this Iudgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as here-to-fore and yet settled and agreed upon who being Conscientious therein are otherwise minded than we are And if any of our Words and Actions have had any Tendency to oppose c. which we are not Conscious of but if we were we would readily confess we say the Truth in us would have Condemned it even as it now doth And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein But till then our Desires are That this may not become an Occasion of Straitness of Spirit each towards other but that Embracing the wholesom Counsel of the Apostle in another Case If in any thing ye are otherwise-minded wait till God reveal we may walk together in that pure undefiled Love of our God which thinketh no Evil. That though many of our Brethren see a Service in Recording Condemnations and Leaving them upon Record to Posterity yet from that Inward Sense and Heavenly Vnderstanding we have we see no Necessity to leave them upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended further than the Offence is known nor yet to continue longer than the Memory of the Offence abideth But if any see meet from an Inward Sense of Truth in themselves to leave such Testimonies relating to themselves to Posterity we have there-with Vnity That this our Sense may be no Occasion of Straitness of Spirit each towards others is the Earnest Desire of our Souls who desire the Prosperity of Truth and Peace amongst all the Churches of God As to Tythes We can in truth say 'T was never so much as in our Hearts to speak any Words whatsoever with the least Intent to Strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this Day paid are Anti-christian That as Groanings Sighing Soundings and Singings may proceed from Deceitful Spirits so also we declare Groanings Sighing Soundings and Singings may be the Fruit of the Spirit of the Lord amongst God's People And that as the First is Discouraged the Second ought to be Encouraged And the Earnest Desires of our Souls are That as to these Things nothing but the Spirit of Truth and sound Iudgment may appear either to Reprove or to Encourage And though we have been Accused as if we were Opposers of such Groanings c. which the Truth approveth yet God is our Witness we know it not That though we have been represented as Persons Encouraging Fleeing in Time of Persecution We say we are not Conscious to our selves of so doing For we believe those who stand not to their Testimony but flee there-from in the Day of Persecution may truly be accounted either Weak in the Faith or Departing from the Faith And thus having given our Inward Sense according to the Vprightness and Integrity of our Hearts concerning these Five General Heads from whence all the Forty-Four Articles do arise we shall with this conclude That the God of Heaven is our Witness our Desires are to approve our selves Men of Peace in the Abhorrency of all Fleshly Liberty and Loosness and to follow after Truth and Righteousness that the Regin of the Power of the Eternal God may be over all so will the Kingdoms of this World become the Kingdoms of our Lord and his Christ As to the Two Questions Answered by the Friends and Brethren met on this Occasion We in the Fear of the Lord say We in the Proposing thereof had not the least Thoughts to obtain your Yea and Nay with intent thereby to strengthen such who may be accounted our Party in any thing that 's contrary to Truth nor to encourage Loosness or Bad Spirits But conscientiously to remove the Scruples of some And further we say We are better satisfyed with your Explication therein than with your bare Yea and Nay For that we as well as you are sensible Apostates and Bad Spirits seeking a Fleshly Liberty have made use of Arguments deducible from such Principles of Truth to oppose the Power of God it self and the Practice of God's People in the Power John Wilkinson John Story 'T is now worthy the Readers Notice That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel which being Cited in the Eighth Section of the Second Part of the before-mentioned Manuscript together with Answer thereto pertinent on this Occasion I think meet here to Transcribe the same together with those Observations that are made thereon in the said Section THis is the Word of the Lord to you John
Wilkinson and John Story and your Company to call in all your Papers which ye have given forth in your Separation which tend to nothing but disquieting Friends Minds and bring them into Strife Jangling and vain Disputing and corrupt their Minds and draw them from better Things and from the Lord and his Peaceable Truth And you may see if you will not shut your Eyes what your Spirit begetteth into viz. Strife and what Spirit is it that hath led and guided you So if you do not give over your Work and Separation the Lord God will blast your Spirit and Work and you will become hardned and as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman and Cobet and Muggleton Mark your End for the Seed of Life Reigns and will grind to Powder its Opposers This 23 d. of 8 th M on 76. George Fox To the afore-said Letter John Wilkinson returned this ensuing Answer George Fox I Received thy Lines in which thou say'st This is the Word of the Lord to you John Wilkinson and John Story and your Company to call in all your Papers which you have given forth in your Separation c. I judge thou meanest not that that is a Separation that all Friends meet not Outwardly together Truly George we might have expected thou would have told us in Love what the Separation thou speakest of consisted in whether we are separated from the Light within the Doctrine of Truth or have builded again that which we have once destroyed or what we have left undone that God's Truth in our Hearts requires of us and what Papers we have given forth against the Light Within When the Word through thee concerning this Matter enters our Hearts and gives Light to us that the Light of Truth manifests us guilty of a Separation from God's Truth and Giving out Papers against it we shall readily confess it and Repent But till we know it the Word of the Lord that is as a Hammer and thy Prophesies be to them who are in the Separation and in Strife causing Divisions viz. with Articles of Accusations disquieting Friends Minds with a New Form and Way of Proceeding carryed on with a Profession of Church-Authority and great Help which indeed was seldom wanted in a Separation from Truth when the Apostacy entred And truly there is great Cause of Iealousie what will be the End of these Things Thou shouldst have told us what new Things we have brought in as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman c. before thou hadst told us The Lord God would blast your Spirit and Work And if James Naylor's Opposition consisted in Not Reproving his Company when they bowed to him and cryed Hosanna let it be a Warning to thee and Reprove thy Company when they give thee the Titles and Honour due to the Highest lest they that love Preheminence and Rule out-live thy Time and render thy Weakness to others as thou hast done his when thou art Dead and in thy Grave turned to Dust Therefore be Humble as a Member of the Heavenly Body under Christ the Head who Ruleth in his Church and People whose Right it is And remember the word to Moses with the time and place of his Death who sanctified not God in the sight of Israel his people Oh! well may Friends be called Apostates in their Day and be Curst of Men when they are Dead whose Condemnations are left on Record by others to Posterity in the Churches Books seeing James Naylor by thee is called an Old Opposer who confest his Weakness Repented and Dyed in Truth and Peace with God But George we might have been perswaded that thy Counsel and Advice thou gavest to the Churches in writing is greatly abused and we cannot Judge how thou couldst intend Force or such a way of proceeding with Friends about them That which I see at present tending to Vnity is for thee to Manifest what thou intendedst by them if thou intendest no force with them which thou couldst not do in Truth for that would let thee see Divisions would be the effect of them then manifest the Abuse they have done to thee and thy Counsel to Friends by their proceedings about them that we may know that thou art the same in Principle in Doctrine and Practice as in the beginning when thy Testimony was recommended to the Witness of God in all Consciences that thou mayst clear thy self that thou approvest of no Force about Religion but the Force and Effect of the Word delivered that the encrease may be of God and we all unto whom Gods Love hath been large may have Vnity in Truth as in the Beginning The 9th Mth. 76. From thy Friend John Wilkinson Unto this Letter George Fox gives this ensuing Answer John Wilkinson I Received thy Letter as I judge Subscribed J. W. wherein thou wouldst seem to shuffle off that which I writ to Thee and John Story and the rest as the Word of the Lord to you and that I should have told you Wherein you were Separated and what Papers you have given forth contrary to the Light and Truth c. Your Paper of your Eighty Subscribers is not from the Light of Christ nor as it was in the Beginning which you sent up and down and if it was not to beget into Strife Why did you send it to Carlisle and up and down to other Places and another Paper lately that you have sent besides all your other Papers And as for my Papers or Writings that I have been moved of the Lord to give forth I know no Friends that do abuse them if thou knowest any thou shouldst have mentioned them And if thow wer 't not Blind who art gone from the Light of Christ and the Spirit by which thou wast first Convinced thou wouldst see that I am the same as I was in the Beginning And as for thy Fear of making Force in Religion there is nothing but what is Pure can come into it But look into your own Paper wherein you say None of your own County nor other Counties must sit amongst your Chosen Men but whom you have given Power unto c. But I say as Christ said unto you He that Believes is Saved and he that Believes not is Condemned already And thy Neighbours and all that have been concerned with you do know what you are Separated from And I say also You are Separated from that Power and Spirit which did first Convince you for if not you would have been in Unity with me as at the first And thou hadst better have taken the Word of the Lord patiently and not resisted it But it seems it has been as a Fire unto Thee and You. For it was sent in Tenderness and Care unto you and for your Good though thou wouldst make thy self ignorant of what Separation you were gone into For you are separated from the Inward Light and Spirit that
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
the Gospel of Peace and in the Wisdom that is peaceable you would have sought the Peace or come to me as I desired You before these things broke out as I said before but you are of a High Lofty Spirit which those Vertues are over it and they and the Truth remain in themselves and amongst them that have right to them but they have little place in You till you come to that which will bring you to Condemn all the contrary For though you think you may get ease by Scribling and Writing but that will not ease you for what you Sow that you must Reap for had they had place in You you would have been preserved in Peace My love is to all that fear God and retain their First Simplicity in the Humility the Foundation of God that stands sure My writing so largely has been for the sake of the Simple which Thou mayst Communicate to them that they may Hear Fear and Consider The 16 th of the 10 th M on 1676. George Fox Though the above-written Answer given by G. F. to John Wilkinson be in it self very remote from a Pertinent Answer to John Wilkinson's last recited Letter and cannot but be very obvious to many without Observations and Answers to any Part thereof Yet for the sakes of some that may be more Weak we think it needful to make some few Observations and short Reply unto some Part thereof The Purport of John Wilkinson's Letter we take to be chiefly that G. F. might manifest Two Things viz. First Wherein John Wilkinson John Story and such as G. F. might account their Company were separated from the Light of Christ within the Doctrine of Truth or had builded again the Things which they once destroyed Secondly That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered G. F's chief Matter as we take it produced against them is this How is the Lord sanctifyed amongst you concerning your Paying of Tythes or your Conniving at your Wives or others Paying for you This amounts to a plain Accusation against John Wilkinson others amongst whom it may reasonably be taken that he means John Story for one Tythe-Payers either by themselves directly or else by their Conniving at others Paying for them 'T is no marvel that G. F. is so generally Reputed amongst Friends far and near to report that John Story and John Wilkinson are Tythe-Payers since he hath written with Relation to John Wilkinson c. touching Tythe as afore-said But though he hath so done yet 't is a notorious Falshood and Untruth for John Wilkinson hath not only been a great Sufferer for Tythes but also was never known to evade his Testimony in the least or that his Wife or any for him ever paid * We are now sensible the Reader may be ready to query Whether there be no Pretence to render John Wilkinson a Tythe-Payer To this we answer We never understood any other Pretence that such as have Accused him thereof have made when narrowly examined but this viz. That he payeth Tythe-Male-Silver and whether that can he such a just Occasion as to render him a Tythe-Payer by which he is taken to be a Man that hath no Testimony against Tythes as a Maintenance for the Priests we shall leave to the Consciences of Vnprejudiced Readers when they have in the Light of Christ throughly weighed the ‖ Note The said Testimony is in this Treatise already Cited Testimony of John Wilkinson John Story Recorded in the Fourth Section of this Second Part of * Meaning the aforesaid Manuscript mentioned in the Preface to the First Part of the Christian-Quaker this Treatise and compared the same with this ensuing Testimony given under the Hand of John Wilkinson in relation to the Payment of Tythe-Male-Silver his Tythes And as to John Story he never was in a Capacity to bear any Testimony therein being a Single Man not managing any Estate in his Possession more than by Declaration against that Oppression AS to Tythe-Male-Silver payable by me John Wilkinson I say That I pay Two Shillings Seven Pence yearly termed on my Deed Tythe-Male-Silver and that the same I alwayes paid ever since I enjoyed my Land and that the said Sum is under Fine as the rest of the Rent to the King is And this Fine hath been enjoyned on the Possessor in former Deeds and that on the Death of a Tenant the next Taker is Finable for the same And I never did understand that there ever was any Deed of Purchase of Tythes for the Lands I enjoy nor yet that the afore-said Sum of Two Shillings Seven Pence was ever paid in lieu of Tythes nor that any Friend accounted me an Offender for paying the same until of late But though this be the State of my Case yet I know others of my Neighbours possessing Lands of another Hold are lyable to pay a small Sum termed Tythe-Male-Silver or Composition-Money and in Default of Payment are lyable to Tythe in kind and such have Deeds of Purchase for Tythe wherein such Composition-Money is expressed But that is not my Case Witness my Hand this 3d. of the 12th Month 1678. John Wilkinson which he hath often done and in particular both of them gave in a Testimony in Writing of their Clearness in that Particular both as to Judgment and Practice And yet notwithstanding this Falshood hath undoubtedly been a great Means by which G. F. hath obtained many Proselytes on his Side to oppose John Wilkinson and John Story as Tythe-Payers and so Consequently Apostates and Dark Spirits The Lord rebuke that Evil Spirit that hath entred the Leader of many People to cause them through the Belief of Lyes to err And as to G. F's so frequent telling them That they are Separated from the Inward Light and Spirit c. that falls of it self being proved by no Convincing Instance greater than this his Saying viz. If not you would have been at Unity with me as at first And whereas G. F. tells John Wilkinson That he is of an Angry Disquieted Froward Peevish Pretful Malicious High ‖ Note As to the words High and Lofty Spirit with Application to John Wilkinson by G. F. we think it needful to give a Character of John Wilkinson and likewise of G. F. according to their Deserts and leave it to the Consciences of Impartial Readers to consider which of them deserves to be termed of a High and Losty Spirit John Wilkinson when he was first Convinc'd of Truth had an Estate of Tenant-Right Land valued between Fifteen and Twenty Pounds per Annum and ever since at Times and Seasons when he is at Home exercises himself in Bodily Labour sometimes at Plow and sometimes otherwise He also hath ever since kept his Family to labour and so hath Lived handsomly according to the manner of his Country upon his Estate which he hath kept in his own Hand
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
Moneths and Years past but as sparks of Fire have born in a Spirit of Patience yet now since it is evident that Ignorance Envy and Zeal without Knowledge Joyn Hands together to make War against Gods Servants and that thy Papers seem a Strength thereto therefore is the Zeal of the Lord of Hosts kindled to War in Righteousness against that Ungodly Insinuating Spirit that makes it its business to bespatter John Story and John Wilkinson whereby the Simple-hearted may be in danger to be turned out of the Way 'T is unnatural amongst the Heathen for the Father to pierce and Wound his Children Oh Friend Consider of that If thou art the Head and chief Promoter of this War against the Antient Brethren appear like a Man of War open-faced and if thou art not Remove the Jealousies that have entred the Breasts of many concerning thee which I know not how may be better done than by a plain and Candid Answer to this and the last Letter I writ thee which I was constrained to write to Clear my Conscience but thy not Answering my last Letter shews plainly to me that thou canst not in Truth so Answer as to keep thy self from coming under the just Censure of Truth for several Things which I therein say are reported concerning thee I know are True And if such things are Crimes in others How comes it to pass that the like are not Crimes when committed by thee And therefore since such things have been accounted by those whom thy Papers seem a Strength to as Crimes I cannot tell how thou canst shew thy self at Unity with them or they with thee till by thine or their Repentance and Condemnation ye become Reconciled For otherwise either they will shew themselves Wrong or thou wilt appear as if in thy own Sense Thou wert Exempted from the Stroke of that Justice which in the same Case is prescribed for others And truly Friend 't is much taken notice of that All Reasoning and All Wisdom is preach't against of late Who would but think that such Men esteem all sorts of Ignorance and Unreasonableness to be Vertue For my part I measure not so yet this measure I take That when I find such an one to use Wisdom and Reason to evidence a Good Cause I cannot but conclude Such an ones Cause is stark Nought when his best Argument to evidence it to be Good is to cry out against All Wisdom and All Reasoning Such an Argument I have not known to convince Men of Conscience and Wisdom though some such have or may be of whom Solomon thus speaks How long ye Simple Ones will ye love Simplicity and Fools hate Knowledge Turn ye at my Reproof One other Shift I have of late also observed as a Practice to manifest a Bad Cause to be Good viz. To get a Multitude of Hands to vilify Antient Brethren when not heard to speak for themselves as that Paper signed by Sixty-Six Persons at Ellis Hook's Chamber against John Wilkinson and Jonn Story doth evidence For 't is not Reasonable to conclude 'T was given forth with respect to any Offence but such as hath been committed since the Meeting at Drawel because they have been once Condemned already for the Things there treated on And therefore I cannot but say Here the Arm of Flesh and Egyptian Darkness meet together and the Lord hath a Controversy with those who are guilty hereof and the Blood of the Deceived thereby may be required at their Hands Oh! This Sin cryes aloud in the Ears of the Lord of Hosts thus to endeavour the Defamation of God's Servants under fair plausible Pretences of Love and Brokenness or such like when so much Gall and Bitterness of Spirit appears in the Bottom that Men of Understanding and Conscience cannot joyn thereto To be short Things are brought to that pass amongst us that those who contend for the Antient Principles of Truth and to walk according to the Measure of Grace received are now accounted Bad Spirits by such whom thy Papers seem a Strength to though the Cause thereof is nothing but Matters relating to their Consciences and not any thing of Evil Conversation By which 't is easily to be discerned that Darkness is over-shadowing again and the Glorious Light vailing And though 't is said by some That the Simple-honest-hearted Joyn in and so makes as if the rest were but Chaff that are in the Jealousies and the Reasonings and the Wisdom I have this Faith That there are Hundreds of God's Antient Flock who have retained their First Love are those they call the Chaff and many of those who are accounted the Wheat are such Chaff-Spirited People who had they not Outward Props to lean upon and Outward Persons to have an Eye unto and Outward Papers wherein they think their Cause is pleaded would quickly lose their Confidence being Built upon the Foundation that is Sandy and not on the Christ of God for were their Faith in Him their Faith would not stand in Man or Men And this with many with whom Right Reason takes place and the Wisdom from Above is known is plainly discerned Outward Forms and Precedents eyeing others under the Notion of the Brethren is so much discours't on of late by some ignorant Persons that 't is but too evident that the great Difference amongst Friends is about Outward Things and Ceremonies wherein some appear like People contending about the Shell and lose the Kirnel Which occasions me to tell thee That when I have heard thee Preach against Austin the Monk's bringing into England a Snap-Sack of Ceremonies which I have at many Meetings heard from thee I then little thought I should ever see the Day wherein thou shouldst appear a Countenancer of such who fall out with Antient Friends about Outward Orders and Prescriptions but rather would have appeared a Strength to such who contend that their Order for Gospel-Discipline ought to spring from Truth within themselves For that was the undoubted Sense of those Honourable Brethren who knew a Travel of Spirit for the Gathering of those who in the Beginning of this latter Day were gathered as a sort of First Fruits unto God though some others coming in at the Eleventh Hour of the Day and seeming as Countenanced by thee appear of another Language I have this further to add That if thou wouldst be acquitted in the Breasts of all Friends As a Man that art not a Countenancer of such Contentious-Spirited Men ' that appear as the Beginners and Carriers on of this War 't is needful for thee to satisfy Friends whether thou dost own all the Forty-Four Articles drawn up against John Wilkinson and John Story Thy Example of sending thy Questions abroad to be ask't of other Friends manifests that 't is reasonable in another Friend to expect an Answer from Thee But yet I have sufficient Cause to doubt thou wilt not be so plain as to Answer the Question because I cannot believe but that thy Understanding
is now so opened as to see that if thou own them thou wilt bring thy self under the Just Censure of Truth for endeavouring to make any Brother an Offender for that which is no Offence And if thou own them not then thou wilt shew thy self out of Unity with the great Opposers of John Wilkinson and John Story However if thou refusest to Answer 't will be Evidence enough that thou walkest not by that Golden Rule To do as thou wouldst be done by More-over Since thy Papers give Testimony against a Spirit Why dost thou not tell us in plain Words who they are in whom according to thy Sense it works For I much doubt that if thou art not the Secret Mover to all this Strife yet the want of the Right Application of some Expressions in thy Papers testifying against Bad Spirits c. is one great Cause of the Increase of Bad Spirits and of their Scribling And therefore be Plain-hearted For I do know that a dark imaginary Spirit is entred and under the Outward Profession of Truth and that also such a Spirit appears amongst those who espouse the Cause against John Wilkinson and John Story and the Fruits that are brought forth by them which evidence that they are of such a Spirit are as followeth viz. Judging the Lord's Servants out of the Truth for particular Matters laid to their Charge without hearing them speak for themselves or first sending their Judgment or Condemnation to them before the spreading thereof contrary to the known Practice of Friends in Truth gathering Friends together on purpose to entertain their Ears with Reports against John Wilkinson and John Story and refuse to bring forth the same to John Story 's Face before Friends equally to be Chosen though desired so to do both by John Story and others Magnifying Unity amongst Brethren and yet appear those who break the Unity reproving the Spirit of Strife and yet not only the Movers but Carryers on of Strife both by Word and Writing or to speak in thy Language Stribling to the Dishonour of God and the Cause of Truth And though such who espouse the Cause against John VVilkinson and John Story may suppose themselves capable to quote Thee for an Example or at least as an Approver of such Actions for none of them as I know of do so much as suppose that thy Words or Scribling tends to reprove them yet know this from me That there are many of God's Antient Flock who retain their First Love for Truth and every Honourable Labourer in the Vineyard dare not approve of this Late and New-found Doctrine publish't against All Reasoning and All VVisdom nor yet can suffer their Faith to stand in Thee or any Man And therefore if Thou or any Man bring forth a Dream or pretend a Night-Vision to run against Faithful Friends and on that foot Scrible against them under the Notion of Bad Spirits it hath no place with them because the Day hath discovered such Folly to Men of Conscience and indued with the Wisdom that 's from Above But yet I cannot say but that as it hath it may have place with some who are of this Number and Sort viz. Such whose Ignorance is so Great as to conclude it the Fruit of Vertue to avoyd All Reasoning and All VVisdom or whose Understandings are so vailed as to have an Eye to the Night-Visions or Dreams of Men more than to the Truth in themselves and on that foot eyeing the Scriblers of Papers more than the Matters therein contained as being convinced that they ought to shut out All VVisdom and All Reasoning a most dextrous Expedient where it takes place for Anti-christ so to exalt his Kingdom as that all manner of Iniquity and Deceit may quickly enter the Flock if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions and publish them for the VVord of the Lord and then no marvail if such conclude That every Friend is justly Condemned if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks's Chamber as if now 't were Good Doctrine or Exhortation to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers when they brought forth their Unchristian like Papen instead of directing to the Measure of Grace in themselves One thing more lyes upon me to say unto thee That though amongst the Princes of the World there are such Politick Contrivances to carry on their Designs as to ingage such others therein who for Self-Advancement become of a Temporizing Spirit or for want of the Things of this World are ready to follow for the Loaves for being of a Mean Spirit are Hurried or Over-awed with Fear And so if their Designes succeed ill then 't is the Fruit either of Evil Counsel or ill Management but if well then they carry away the Glory thereof Yet it becomes not any one or many professing themselves Members of Christ's Body thus to do And now to Conclude I have this further to Query VVhether thou Conclude thy self no way obliged to bring thy VVritings to the Second Dayes Meeting in London to be approved of there before they be Printed If thou dost not Thou hast been wrong Represented if thou dost and yet think'st all other Friends are as 't is to be doubted thou dost for I have never heard that thy Book about VVomens Meeting was there approved or that all the Things therein contained will be stood by or owned by any one Friend in Truth then 't is an evident Token Thou wouldst Exalt thy self For What is that less than to conclude That the Infallible Spirit is limited to appear through thy Earthen Vessel only For if according to the Principle of Truth the Spirit is the Judge and that its pouring forth in our Day is upon many Sons and many Daughters Why then should not the Appearance of the Spirit through any Vessel have its free Passage as well as through Thine Or Why must Some VVritings given forth by the Spirit be brought to the Second Dayes Meeting to be approved and Others not But to return I have this further to say That if Thou or any are so imaginary as to conclude That all thy Writings and Books are given forth by the Infallible Spirit and that as such they ought to be made use of a part of which I am satisfyed have so been thereby to obtain Proselytes against John Story and John VVilkinson it appears to me as if thy Notorious Erring from the Infallible Spirit in writing some things contained in thy Book of VVomens-Meetings hath been permitted to be as an Evidence Recorded against all such who ignorantly look upon thee so to be as afore-said And therefore it becomes thee to be Humbled before the Lord and to Acknowledge thy Errors therein I am not without a Sense what Entertainment my plain Dealing will have amongst many if thou suffer it to be read or spread
Meeting distinct from Men on the account of worship to God or performing Acts of Government relating to Church Discipline Several other passages are contained in the said book which we take to be in order to prove either womens speaking in the Church when solemnly met together to wait upon the Lord to worship him in the Spirit or VVomens distinct meeting on account either of Worship or exercise of Discipline in the Church of God as in divers places of the said book may appear but yet we are dissatisfied that they are pertinent to that purpose We find by a Paper given forth by G. F. that he thus writes Friends to you all this is the VVord of the Lord take heed of judging one another and judge not one another I command you in the Presence of the Lord neither lay open one anothers weakness behind one anothers backs for thou that dost so art one of Ham 's Family which is under the curse and that there be no backbiting behind one anothers backs but love and so the same that doth condemn behind the back is for Condemnation with the Light This brings to our remembrance what Paul writ unto the Romans chap. 2. ver 1. therefore thou art inexcusable Oh man whosoever thou art that judgest another for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same thing but we are sure that the Judgment of God is according to Truth against them that commit such things and thinkest thou this oh man that judgest them which do such things and dost the same that thou shalt escape the Judgment of God From hence we observe 1st That unless G. F. pleads that he is more than a man and on that foot claims a Priviledge that he may give Instructions to others as aforesaid and yet be Justified in acting contrary thereto himself and when he hath so pleaded prove such a Priviledge to be according to Truth we are wholly dissatisfied that he can escape the Judgment of God 2dly We are not satisfied that all those whom we take G. F. to own and who have appeared against John Story and John Wilkinson have acted in many things relating thereto and wherein we take G. F. also to own them according to the aforesaid Counsel of G. F. and if so may be esteemed as persons worthy to be judged according to the judgment given by G. F. and by the Apostle Paul also and therefore we desire that G. F. and the Friends who have prest this meeting will declare whether or no what G. F. hath written as aforesaid be sound and whether he himself and every one else who hath acted contrary thereto be condemnable and when they have so done we shall be ready to come to a fair and equal Hearing to manifest the Reasons of our Dissatisfactions in this Case But unless the friends who have urged this meeting will so do we shall be ready to conclude that they are not willing that the things occasioning the difference amongst Friends and the continuation and encrease thereof should be brought to light nor yet are willing to come to the touch though they themselves have been ready to reflect on us as declining a meeting and not willing to come to the Touch. The Reader may now observe that such friends as were at Unity with G. F. and others that were at Unity with John Wilkinson and John Story agreed together to meet fairly to debate Matters that might be objected and in order thereto there were Articles of agreement touching orderly proceedings the copy whereof with the omission of one parties Name and his Subscription for the Reasons mention'd in the Preface to the 1st part of the Christian-Quaker now follows Bristol the 1st of the 12th Mo. 77. Propositions agreed between and William Rogers on behalf of themselves and others concerned in order to a Meeting for the ending some differences depending between them and also others in the City of Bristol and elswhere interessed and for satisfaction of any friend or friends in the things they are dissatisfied 1st IT is agreed by and between the persons above mentioned That each may have a Scribe to take all those Passages in the conference which to them severally shall seem meet and that before any one Head be left or a new Matter begun all that each Party have thought fit to have written be first read if in any thing defective amended and finally agreed by both persons to be a true Record Minute or Memorial of the Conference and if any thing be written or exprest short or beside the Meaning of the Speaker that the said Speaker hath Liberty to correct and help the said Expression 2ly That all things so written by both Scribes and so agreed upon to be recorded shall be at the end of every meeting subscribed by both Parties and by at least six credible persons of each side and by as many more as shall please to sign the same as Mitnesses of what is so recorded and the said six respectively to be named before the Meeting begin and they then to declare that they are free to it but if in any thing they are dissatisfied with what there passeth that though they subscribe the Narrative as Witnesses that the same is a true Narrative yet that they have Power and Liberty in case of dislike to declare or write their Protestation against the same 3ly That if any Friend present hath any thing upon him or her to say or offer to the matter in hand that such hath his or her Christian Liberty to speak his or her Mind and that every such thing said by Friends on either side if the Friends that speak or either of the two persons whose names are hereunto subscribed shall desire it be also recorded 4ly That Matters or Subjects to be debated on by each party be first written down and respectively delivered to each other 5ly That the meeting begin and be held at the 9th hour in the morning on the fourth day of this instant being the second day of the week and at the house of Richard Sneed 6ly That this Agreement be written in the head of the Narrative to be made in pursuance of this Agreement William Rogers on behalf of himself and other Friends concerend The above Agreement was also sign'd by another Person on behalf of himself and other Friends concerned On the foot of this Agreement there were three meetings consisting of about twenty hours had in the City of Bristol wherein the aforesaid Dissatisfactions relating to G. F. were delivered in the Meeting 'T is further observable that inasmuch as nothing was agreed upon to be recorded according to the Articles of Agreement and that the Meetings broke up and the dissatisfactions of friends were not read thorough William Ford and my self sent abroad all the said Dissatisfactions that were prepared whereof those already mentioned were but a part with an account of some other Passages concerning Meetings and
a Greater thing to give up the Life and Soul and to dye for the Lord Jesus than to give up the Goods and Estates and suffering the Spoil of the Goods for Christ's sake and Worshiping of God and whether or no they that cannot suffer the Spoiling of their Goods for God and Christ's sake Worship's sake can give up their Lives and suffer for Christ who hath dyed and suffered for you And whether or no they that make away their Estates to the VVorld lest they should lose them for the Worship of God do not they distrust God of keeping them whose they are indeed and have more belief and trust in the World than they have in God And whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his VVisdom but that which is Earthly Sensual and Devilish that would have its Liberty and not the wisdom that is above that is Pure Peaceable and easie to be entreated And whether he that will save his Life and not lose it for Christ's sake doth not he think to be his own Saviour and not Christ And whether he that will save his Estate and not lose it for Christ's sake and the Worship of God by making it away to the VVorld in time of sufferings shall not lose it And so whether it 's safer in this case to make away your Estates to the World that cannot save its own or to make or commend it into the hands of God Creator of all and Jesus Christ by whom all things were made who upholds all things by his VVord and Power and the Great Lord of Heaven and Earth and all things therein and which out of his hand a Sparrow shall not fall without the VVill of him that made them George Fox Read this amongst Friends and send a Copy of it to Naylsworth The aforesaid Paper being read in the Mens-Meeting of Friends in the City of Bristol VVilliam Rogers bore testimony against it in the meeting at the same time as that which reached not his Conscience coming from G. F. and had therefore a Concern upon him to write an Answer thereto which follows GEorge Fox having by his Paper dated London the 4th Month 1678. proposed many Queryes and caused them to be read in our Mens-Meeting of Friends in the City of Bristol it is now with me being present in the said Meeting at the reading thereof to write something in Answer thereto to be read in the said Mens-Meeting and as his was ordered to be sent to Naylsworth I desir that this also may be sent thither to be read amongst Friends and also sent to G. F. that so he may Answer the Queryes I now propose The above-recited Paper I take to be wholly made up of Queryes to all those who do make away their Estates for fear of the Spoilers in time of Persecution excepting this one sentence of Exhortation viz. Do not distrust and despair of God Almighty his protecting and delivering you with his Almighty Power The queries being contracted amounts to thus much Are you sensible the Earth is the Lords and that he giveth the Encrease and that how he may try you whether your Minds are in the Creatures or with the Creator and whether it is not a greater thing to give up the Life and to dye for the Lord Iesus than to give up Goods and Estates whether those that cannot suffer Spoiling of Goods for Christ's sake can give up their Lives whether those that make away their Estates lest they should lose them for the worship of God do not distrust God of keeping them and haue moâ—â— Belief and Trust in the World than God and whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his Wisdom but that which is below which is Earthly Sensual and Devilish that would have its Liberty Ans To the Exhortation I say 't is in itself good but would have much better become the Mouth of G. F. if when the Persecutors came up one pair of Stairs in our Meeting-Room in Broadmead whilst he was speaking he had not been of such a Spirit which some may term Distrustful and Despairing as on a sudden to step down and hasten out of the Meeting at a Back pair of Stairs which he once did and of which my Eyes with many more were witnesses Besides I query of G. F. whether he doth not remember that when the Souldiers or some other Persecutors came to a Meeting in or near London at a certain time when he was there he did not go out of the Meeting and betook himself to an upper Room or Cock-loft For so have I been informed he did and that by a person of known Credit and Repute then present at the Meeting who as he said had discoursed with him at that time and place near half an hour and if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers and Shifters in time of Persecution that ever I knew professing the Truth and esteemed by others a faithful Friend As to the queries I have this to say that the Earth is the Lord's that he giveth the Encrease that 't is a nearer thing to part with Life than Estate that 't is the Duty of a Christian to offer up both Life and Estate rather than to depart from his Testimony for the Truth when the Lord calls for it I am also sensible there is a Spirit that lusteth to Envy dwelling in such that would lay heavy Burthens on others but not touch them with their little Fingers themselves and that this is not the Spirit of God nor his Wisdom but that which is Earthly Sensual and that would have its Liberty I am also sensible that this very Spirit hath lately and yet doth dwell in G. F. if God hath not given him Repentance And therefore if any of you unto whom these Lines may come may think that this my sense of G. F. be not true I desire such for the Truths sake to use their Endeavour that G. F. may Answer these following Queries viz. Queries to GEORGE FOX I. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meetings or at least a considerable time though held in the very House of thy stesidence or if thou didst at any time come within the aforesaid space whether it was not so seldom that it became matter of Exercise to other Friends for thy sake and did not John Blaykling by Name manifest his Burthen and Exercise of Spirit on thine and the Truths behalf for thy so doing and didst thou not after he had so done a little amend in that Case II. Wouldst thou not have accounted this in another to be the Fruit of a Careless Slothful Negligent Libertine or Dark Spirit that was either departed
guilty of so much Evil as G. F. hath unjustly charged me with rendring me intending that which never was my Meaning nor yet the Import of my Words as plainly appears by his concluding that all my Queries are Charges though as before is hinted I would not have any think I asked one Question groundless and that I accounted his Paper of Queries which he terms an Epistle to be in itself a good Exhortation And since he writes that he gave away something that descended to him by Birth-Right I think it needful on this Occasion to tell him that it hath been credibly Reported that John Story hath been judged by him or at least by some of the Party with him for giving unto his Mother the Rent of a small Estate that his Kinsman gave him saying John Story should have kept the Estate in his own Hands or at least got a Tenant that would not have paid Tithes that so a Testimony might have been kept up against Tythes Which occasions me to query of G.F. if he was concerned in this matter whether he might not by that Rule be worthy censure for giving away something that descended to him by Birth-Right and whether it might not as well have been his duty to have kept the same to have born a Testimony in the Case of Tythes as well as John Story 's Duty so to have done In part of my twelfth Query 't is thus written Whether or no a suffering for the Testimony of such a False Prophet as Solomon Eccles hath proved himself to be as is manifest by his Prophesying John Story 's Death within a year and since expired can be called a suffering for the Gospel of Christ To the twelfth Query a part of G. F's Answer is on this wise Here is another of thy deceitful Queries but where the Deceit lies he doth not inform me neither do I understand wherein he placeth the Deceit especially since G. F. in his particular Answer thereto doth not say he was a true Prophet but yet signifies thus much in his favour That he would not have him made an Offender for words since he acknowledged them and this appears from G. F's own Words on this Occasion viz. And it is not right to make a man an Offender for Words if he acknowledge them as I perceive Solomon Eccles hath done I now recommend the aforesaid Query and Answer to the Consiration of every Impartial Reader doubting not but all such will find George Fox detectable of another plain downright Lye since he hath with respect to all my Queries thus said as before is cited I know them to be all False and Mavicious Charges For a further Manifestation of that Spirit which led G. F. in his Reply to me I think it needful to take further notice of those his words viz. And it is not right to make a man an Offender for words if he acknowledge them Doubtless G. F. intended this as a Reproof to me in terming Solomon Eccles a False Prophet What in and out babling is this when he durst not in Plain Down-Right termes say He was no False Prophet nor yet say that he was on this Occasion made an Offender for a Word by me For if we say It is not right to make a man an Offender for words if he acknowledge them the Meaning thereof in common sense and according to a Christian Spirit is this that if a Man's Words express not his Meaning and he so declares when he is charged therewith Then if he say that was not my Meaning 't is not right to insist on a Man's Words in such a Case to make him an Offender but what 's this to Solomon Eccles who after he had written and given forth his Prophesie to continue as that which he would stand by did not pretend that he had not exprest himself according to his Meaning and therefore the words of G. F. as aforesaid seem but a deceitful Contrivance to cover a False Prophet Moreover 't is observable that G. F. doth not say that Solomon Eccles hath acknowledged that his VVords were VVrong 'T is also to be noted that the Words so spoken by G.F. in Relation to this False Prophet Solomon Eccles seem to be grounded on the Words spoken by the Prophet Isaiah 29.21 That make a Man an Offender for a Word which by the Scope of the said Chapter seems to relate unto the True Prophets and hath been so expounded and were not intended as a Defence for such False Prophets as Solomon Eccles hath proved himself to be who thereby had offended many Brethren especially in the City of Bristol where he publish'd his False Prophesie who therefore on that Occasion have had something against him which occasions me to query of G. F. whether he did not approve of this False Prophet's going beyond the Sea in the work of the Ministry and if so Whether he hath done well to encourage such a False Prophet in such a Service until such time that he had known that he had been reconciled unto his Brethren whom he had offended But if G. F. shall deny that he did Encourage him I then say for 't is best to be plain that such a Denial is like to have little Place with me whilst G. F. appears as of late he hath not only because G. F. seems to publish Lyes as it were by Heaps but also because 't is very improbable that he who had so great an Esteem for G. F. as to many is known he had should go in such a Service without his Approbation However such a Denial may reasonably occasion an Answer to this Query Whether G. F. hath been as industrious to bar the door against Solomon Eccles. in offering his Gift as he and others have been against John Story and John VVilkinson's offering their Gift though never proved to be False Prophets as ever we could understand One thing more is Remarkable on this Occasion from G. F. his Words before cited viz. 'T is not Right to make a Man an Offender for VVords when he acknowledgeth them Hence I take Occasion to query Whether since James Naylor came to a Sight and Sense of his Fall and through true Repentance and open Confession before the Lord and his People in many Parts of the Nation found acceptance with the Lord and his People I say whether 't was not a wrong Spirit that led George Fox to acquaint John Wilkinson and John Story in a Letter written Anno 1676. That they would become as hardned and as bad as the old Opposers amongst whom he reckons up James Naylor not having so much Charity as therewith also to acknowledge his being through true Repentance and Contrition of Heart restored 'T is well if the Reason thereof be not because James Naylor could never be brought by George Fox as Report saith to condemn these Words or words to this Effect spoken by him I AM BUT A FIGURE OF ANOTHER I now come to take notice of what G.F.
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
he spoke to a People who were redeemed out of those begganly Elements and were come past those Rudiments which is evident by those his words How turn ye again and soâ—e might well exhort such neither to Circumcise nor yet be in the Observation of Dayes for that God hath not usually led into those things which he hath led out of and this might well consist with the truth even at such a time and season when others through a consciencious scruple might in a Plea for both with respect to themselves respectively according to their differing Faith be Uncondemned I shall now leave it to the Consciences of unprejudised Readers whether what G. F. hath said touching Circumcision and Observation of Dayes Meats and Drinks is sufficient to justifie his advising Mary Penington to secure her Estate from the Spoilers when she durst not remove her moveable goods nor made it as her principle and condemn others that are principled so to do querying of such Whether 't is not from the Spirit of the World that lusteth to Envy With this Testimony I shall conclude this my reply to G. F. that I certainly know him to be a Man guilty of many things which he hath condemned in others and forasmuch as he under the form of Government hath prescribed the giving forth of Papers of Condemnation as a proper means whereby such as in his sense are departed from the Truth may be received into Fellowship with some others again so he must expect that some at least of his known Errors and Failings must lie on Record unless he repent and manifest such his Repentance by an Acknowledgment so publickly spread as his Errors and Failings have been not but that an Acknowledgment unto and Repentance before the Lord in some Cases may be sufficient but because as he hath been an Instrument to lay Stumbling-Blocks in the Way of many so he may even as James Naylor did before him by a candid Acknowledgment unto the Lord's People be an Instrument as much as in him lyes to remove such Stumbling-Blocks and so come into Unity again with the Lord and his People in the Truth from which he hath departed William Rogers I now come to take Notice of a Postscript to G. F's Answer written by John Blaykling who lives at Sedbergh in Yorkshire which by the Way puts me in remembrance thus to premise That though G. F. in his Answer to some part of my Paper which he accounted a False Charge hath thus said And I do believe that are there many in Bristol that have not let in Prejudice and Enmity against me that will witness against this False Chrrge Yet I doubt not but he might on as goodground have said the same with respect to John Blaykling and many in other Places though they may know nothing of the Matters whereof they may pretend to vindicate him because I have lately had over and besides what John Blaykling adds in his Postscript no less than six Letters in Vindication of George Fox and condemnation of me right or wrong some whereof are subscribed with Two Letters whose Names thereby I cannot understand and dated from no Place other some with a Name not known to me nor yet dated from any Place this I may justly term a sort of mean and underly work that is so far from adding Credit to G. F's cause as that 't is to me plain enough that he can get a Iohn Blaykling a T. B. or an S. H. to write or sign any thing when written right or wrong that may in his sense tend to his Vindication and my Condemnation And now to proceed As to John Blaykling's Postscript I find it contains about a Sheet of Paper which thus begins Here followeth the Testimony and Certificate from John Blaykling to the clearing of the Aspersions that William Rogers and others would cast upon George Fox as afore-mentioned Therein he gives a large Testimony for George Fox as a man that renders not Evil for Evil that 's blessed with Honour above many Brethren and that thousands will stand by him in an Heavenly Record unto the Integrity of his Soul to Truth that still lives with him that his Life reigns and is Spotless Innocent and still retains his Integrity whose Eternal Honour and Blessed Renown shall remain yea his Presence and the Droping of his Tender VVords in the Lord's Love was my Souls Nourishment On which I observe that if those thousands are such as John Blaykling John Ware and the twenty seven other persons that signed the aforementioned False Certificate they will never add by that Spirit that led them so to testifie as aforesaid unto his nor their own Credit and though in a Dark Spirit they may term it an Heavenly Record yet I testifie such a Record can never bear date from Heaven because nothing that maketh a Lye can therein enter Moreover as John Blaykling hath given so large a Testimony to George Fox's life as Spotless and as one still keeping his integrity to God and his Truth though he is hereby detected of many Lyes which Method of general Applause at so high a rate used by John Blaykling when undeserved is more like a Parasite to an Earthly Prince than a Serious Well meaning Consciencious Christian to a Servant of Christ that seeks not the Praise of Man so on the other hand hath he vilified me at so large a rate as better became the tongue of a Scold than a Sober Man for therein amongst many other prophane and Scandalous unjust Reproaches in general terms without assigning particular Matters of Fact to prove his general Accusations he hath rendred me one that hath cast lying Slanders upon George Fox though no Lye is proved either by him or George Fox to lie at my Door and that also from a Spirit that through its Envy and Rage against the Government of Christ in the hearts of them that believe ceases not with all its devices with Lying Aspersions to defame the Instruments in God's own Hand calling my Paper a Lying Paper to defame the Brethrens Care in the Church of God whenas there is not a word in all my Paper that can bear any such Construction neither doth he quote any of my words that in Truth do manifest what he so asserts and 't is well known that I have been so far from being in Envy and Rage against the Government of Christ in the hearts of them that believe as that it hath been a great Concern of Conscience to me for several years past both by Word and Writing to contend earnestly for the Exaltation of Christ's Government in the hearts of Believers which is clearly manifested by the import of what I have written in Answer to a part of Robert Barclay's Book of Government my Postscript to my Narrative of Passages at Drawel my Answer to the Brethrens so termed Narrative after the Meeting at Drawel several of my Letters to George Fox the Dissatisfactions subscribed by several as well as
my self at Bristol Anno 1677. and in divers other Papers in the giving forth whereof I have been concerned since that day wherein it hath evidently appeared that such as cannot be subject to some Outward Orders or Prescriptions given forth by George Fox or some others assuming Authority so to do are judged and condemned for refusing submission without true regard to a Consciencious Scruple as if the exaltation of Christ's Government in the heart consisted in Conformity to other mens lines made ready to our hands a lively Instance hereof may be easily discerned by those who shall peruse the forty four Articles of Accusation drawn up against John Wilkinson and John Story and proceedings in Relation thereunto both before and after the four dayes Meeting at Drawel especially if compared with the Paper given forth from Ellis Hook's Chamber dated the 12th of the 4th Month 1677 subscribed by Charles Marshal and 65 persons more and the Answers thereunto all which are recorded in the Manuscript first made mention of in the Preface to the 1st Part of the Christian Quaker ready for perusal of any Friend desiring to view the same In the sense of these things can I truly say that my heart is even melted before the Lord that Iniquity should grow to so high a pitch in any that are Professors of Truth as to write at so wicked and ungodly a rate as John Blaykling hath done and yet bring forth nothing that doth in truth prove me worthy of the least of his evil Reflections which now leads me to manifest unto the Reader what are the particular Matters of Fact that he chargeth me with since 't is reasonable that that should have been by him laid down as evidence that I am worthy of his general and gross Reflections In order hereunto I say I have diligently perused his Postscript several times over on purpose to notifie every particular Matter of Fact which in his or any ones sense I did suppose might be accounted Evil and do not find more than these two particulars following here cited word for word out of John Blaykling's Postscript The First is on this wise And as to that particular Reflection cast upon him which William Rogers if his Interrogation be an Affirmation of the Matter would ground an Accusation upon viz. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meeting and did not John Blaykling by name manifest his Burthen and Exercise of spirit on thine and the truths behalf for thy so doing and having thus repeated my words he proceeds and saith I answer if William Rogers affirm that I had a burthen on my Spirit with respect to George Fox as out of God's Counsel in that matter or as departing from the Truth I do testifie that he affirms an Untruth and that it doth arise in him from a Spirit of Envy watching for Evil against the Innocent whom God justifies On this I observe that John Blaykling cannot lay all his general and gross Reflections at my Door on that account because he himself doth not take it to be a Charge unless my Interogation be an affirmation which he doth not there affirm it to be neither did I ever intend it so yet 't is rational to conclude from the aforesaid words of John Blaykling that I had ground so to query and therefore I now appeal unto God's Witness in all Consciences whether John Blaykling be not found contradicting himself since in his Postscript he thus saith Is this the Shift you are put to that he meaning John Wilkinson should not be found a False Prophet to charge a Lye upon me to defame the Innocent withal meaning as may reasonably be taken with respect to what I query as aforesaid with relation to him and George Fox which to me is an Evidence that the Word of the Lord by John Wilkinson is fulfilling since it appears as aforesaid that my Query was not groundless and that George Fox accounts it a False Charge And though John Blaykling proceeds to query doth not the Lord confound you in all your undertakings yet there appears to me no Ground for his so querying but rather that his and G. F's Confusion to their Shame is abundantly manifested from what may be visible to every Impartial Understanding Reader that will be at the pains to compare all written by George Fox John Blaykling and my self on this Occasion without other proofs The Second particular matter of Fact laid by John Blaykling to my Charge is on this wise And whereas William Rogers asks if George Fox would not have accounted this in another the Fruit of a Careless Slothful Libertine or Dark Spirit that was either departed or departing from the Truth c implicitly thereby charging him with it To which John Blaykling thus saith Might not William Rogers have applied this at home who knows in his Conscience what a Libertine Loose and Dark Spirit departing from his Subjection to the Truth he hath given way to and hath taken a Liberty to himself to make away his visible Estate or at least a considerable part of it to avoid suffering thereby On this I observe that as to this particular with respect to securing a part of my Estate Jo. Blaykling cannot lay all his prophane and wicked Charges against me at my door on that account without contradiction to his large Testimony for George Fox as a man that is spotless and still keeping his Integrity because George Fox denies not as before is manifested that he advised Mary the Wife of Isaac Penington to secure her or their Estate from the hands of the Spoilers My last Observation is on John Blaykling's beginning of his Postscript by which it appears to me that one of his ends was to appear thus publick as a witness on behalf of George Fox to clear all Aspersions that my self and others had cast on him as afore mentioned and indeed he hath done it excellently well if testifying that G. F. is spotless without entring into the Merit of Matters of Fact be a sufficient proof but if not his Testimony and Certificate is for the most part of no Credit However it occasions me to note what Irreligious Confidence attends him thus to appear as a Witness to clear G. F. of many things he knows nothing of for John Blaykling was not with George Fox at Bristol and with Nathaniel Crips when Occasion of Nathaniel Crips his Charge touching G. F 's advising him to buy his Tythes was taken and yet John Blaykling's Certificate as by the Scope thereof doth plainly appear to me is to clear G.F. from all Aspersions whatsoever or from whomsoever To be plain such Attempts are a Shame and Scandal to Religion and are an Abhorrency to men of common and moral Honesty but 't is to be doubted that since that day wherein John Blaykling Robert Barrow and two others gave it under their hands in a Letter to Friends at Bristol That they by
a part 2d Part p. 85 to 92. Iews An Objection raised Whether they acted not from the Light within in Crucifying Christ An Answer to the said Objection 2 d. Part p. 9 10. Ignorant The way how the Ignorant have been Ensnared 4 th Part p. 32 33. Imposer See Church-Government Independency The written Words of a Publick Preacher insinuating as if the Tendency of some of our Spirits were down-right Independencies are treated on shewing That we are Principled to depend on the Sufficiency of God's Grace and not on Man c. 1 st Part p. 38 to 42. Infallibility As relating to Internal Things annexed only to the Spirit of God 2 d. Part p. 11 12. How Men endued with the Infallible Spirit are Deceived Fallible 2 d. Part p. 12 13. An Animadversion on this Sentence That the Church of Christ is Infallible and cannot Err 3 d. Part p. 13. Iniquity not distinguish't by our Opposers from Conscientious Scruples 3 d. Part p. 50 51. Innovation See Apostacy Innovators 3 d. Part p. 49. A Part of their Doctrine 3 d. Part p. 50. Iohn Story and Iohn Wilkinson Some concerned in drawing up Forty-Four Articles against them confessed under their Hands That 't is not any Personal Trespass against any of them that they charge Iohn Story and Iohn Wilkinson with nor any particular Concern of their own as Men that they are in the Defence of but the Cause of Almighty God and the Wrong they have done to him But yet some of us know and that from their own Writings that their pretended Wrong to God is a Slighting some of George Fox's Rule c. which in some of John Wilkinson's and John Story 's Opposers Sence are to be urged with Severity which is no less than an Enforcing on God's Faithful People 1 st Part p. 86 87 88 89. Iohn Wilkinson writ to some who of late were his Opposers That the Word of the Lord came to him the 20 th Day of the 6 th Moneth 1675. the Import whereof is That the Lord would break his Opposers and turn them one against another about their Orders if they Repent not 4 th Part p. 28. John Wilkinson and John Story their Accusers chuse Judges to Judge the Matters whereof they Accuse them 4 th Part p. 29 30. The Testimony of John Wilkinson and John Story in Relation to Five Heads from whence the Forty-Four Articles of Accusation were drawn up against them relating to Church-Government wherein they particularly bear their Testimony against Payment of Tythes 4 th Part p. 37 38 39 40. Isaac Penington his Testimony touching That Authority which Christ excluded out of his Church and Of the Danger of running into Religious Practices before led thereinto by the Spirit and Of receiving Things for Truths because others see them to be Truths and That the great Error of the Ages of the Apostacy hath been to set up an Outward Order and Uniformity and to make Mens Consciences bow thereto 3 d. Part p. 89 to 98. Iustification and Salvation through Faith in Christ owned and cleared from the Objections of such as have seemed to extend the Benefit of Christs Obedience unto Persons whil'st Sin is reigning in their Mortal Bodies shewing That though such as are in Christ are Redeemed from under the Law which consisted in Carnal Ordinances yet they ought to be subject to the Law of Faith which is accompanyed with Works of Righteousness wrought in Man by the Spirit of God 2 d. Part p. 61 to 71. K KIngdome of GOD Things relating thereto are revealed to the Creature but by one way viz. the Spirit though the Manifestation may be various viz. sometimes through Man or the Scriptures as Instruments and sometimes through Himself 2 d. Part p. 2 3 4. Knowledge without Zeal Some Part of the Fruits thereof discovered 1 st Part p. 73 74 75 76. The Want of Knowledge the Cause of a Perishing Estate and Bowing to Men 2 d. Part p. 25. The Meaning of these Words of the Apostle Knowledge puffeth up 2 d. Part p. 26 27. L LIberty and Forbearance in Robert Barclay's Sence refuted 3 d. Part p 80 81 82. Liberty of Conscience A Description wherein it doth consist 3 d. Part p. 17 18. What that Liberty of the Conscience is that is according to the Gospel In particular it admits of no Liberty to Sin 3 d. Part p. 86 87. Light of Christ What the Measure of it is and the Effects of Obedience to it 1 st Part p. 3 4. See the 2 d. Part p. 2 5 6 7 8. Those who 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 Men to Rule over us thereby meaning such Men as being in a Separation from the Establish't Religion by Law would yet be accounted Church-Governours over us utters Language becoming Christians And though Robert Barclay hath reflected on such kind of Language yet 't is proved to be Sound 3 d. Part p. 43 44. M MAgistracy Obedience Active or Passive due to it 2 d. Part p. 30 31 32. Master On what Ground and to whom the word Master is dis-used by us 2 d. Part p. 34. Meetings Some part at least of Nine Meetings for Worship of God in Westmoreland submit their Affairs without Restriction either to Temporal or Spiritual Affairs to Establisht Monthly and Quarterly-Meetings and Discharge the Separates so termed who are reputed to be of Party with John Wilkinson and John Story to concern themselves in their Affairs meaning as by the Scope of their Words appears the Churches Affairs 1 st Part p. 89 90. Such Submission may be by us reasonably taken to be in the Sense of such Submitters a Mark to know a Member of the Church at least in those Parts p. 90. And such their Discharge seems a Token of some Imaginary Authority and Designe of the Exaltation of One Man namely George Fox for which several Reasons are given in the Defamation of others and that the Name of Monethly and Quarterly-Meetings are but as a Conduit to convey it to him p. 90 91 92. See also what is written touching Monethly and Quarterly-Meetings in 1 st Part p. 11 12 13 14 and then consider whether 't is not wholly Irrational that such should assume unto themselves the Title of Church and on that Foot expect Submission p. 14. The Order in Collecting the Sence of such Meetings spoken of 1 st Part p. 14 15. And in what Sence the Counsel in holding such Meetings was embraced and the End thereof 1 st Part p. 15 16. Monethly Quarterly-Meetings of Men and also of Women distinct from Men not owned by us to be Established as a Part of Christ's Government 3 d. Part p. 8 to 14. Womens-Meetings distinct from Men how they came to be held and for what End 1 st Part p. 63 to 67. The General-Meeting hath usually consisted of uncertain Numbers of uncertain Qualifyed Persons 1 st
lest you be found fighters against that which the Lord by a Constrant of his Power leads into And Builders again of the things that you have destroyed For as the Principle of Truth never led us to respect Persons in Judgement so hath it not led us to refuse to call upon the Highest as well as the Lowest to stoop to a just hearing when Matters of Errour and Evil Fact shall be laid at the Door of such an one That I may as much as in me lies be eased in my Spirit with Relation to you I cannot but in Bowels of true Love warn you that these my few Lines may be read in the Fear and Dread of the Living God that so if it may be with you to Answer or Act any thing in Relation hereunto you may not Add to my Burthens by grieving that which the Lord never grieved Having thus far cleared my Conscience to you as it was with me on my Bed this very Morning I have Peace herein and remain Your Friend William Rogers A Postscript That which hath dropt from one or some of your Lips since my coming to London hath occasioned me to add this Postscript MY End in communicating unto you what is with me on this Occasion is not that either you or any should take upon you to Judge the Cause without assent or hearing both of George Fox and my self and if any hath or shall endeavour to insinuate the contrary from any thing which I have either Spoken or Written the God of Heaven will blast that Spirit from whence it hath or may come as that which seeks Occasion against me undeservedly The like Practice is that Crying Sin which my Conscience hath been concerned to cry against knowing that it hath entered many under the Profession of Truth and for which their Names lye on Record to their Shame but yet I am not without this secret hope that the Day will come wherein many of them may repent of the same I cannot also but inform you that it is the Fruit of Gross Darkness to compare such as are at Unity with John Wilkinson and John Story on a Religious Score and that on the Foot of such Unity to John Parrot and his Followers in the Practice of keeping on their hats in Prayer because John Perrot's Practice therein might properly be termed such Innovation in the Church as tended to Schism contrary to the approved Practice of the Church of God and so was worthily Judged and Condemned but as to John Wilkinson and John Story I remember not that ever any accused them for introducing any Practice into the Church of God contrary to the Scriptures of Truth Light of Christ Jesus or the approved Practice of Friends when at Vnity in the Truth and not only so but I am well satisfyed in my Conscience and that on sufficient ground too large here to insert that the very secret reason wherefore John Story and John Wilkinson have been Judged by many though unheard by such to speak for themselves and that Certificates against them have been either sent or approved to be sent abroad by George Fox with direction to send them both to Enemies and Friends is because they cannot stoop and bow to Innovation not practised by Friends when in Unity in the Truth nor yet justifyable from the Scriptures of Truth or the Light of Christ in their Consciences And if any to whom these Lines may come have or may think me too Zealous I earnestly desire that such may Watch against a Luke-warm Spirit and that which is inclinable to Respect Persons in Judgement and not only so but against that Spirit that hath been ready to proclaim the supposed Infirmities of some on the House-top whilest Endeavours are made to cover the Sins of the High and Lofty one George Fox though the so doing hath tended to the stumbling of many amongst the Flock of God whoever may so do and for the Accomplishment thereof shall pervert the Counsel and Intent of the Apostle when he exhorted to bear all things as if that Scripture might be produced to cover the Notorious Sins of One that may pretend himself Infallible I then say It is the ready way to introduce a Justification of Rantism it self I now am further to acquaint you that if either of you or any Friend unto whom this may come being written for publick View amongst Friends shall within twenty dayes time after the date hereof write unto George Fox and therein signify to this Purpose That since I call for Justice and Satisfaction for Wrongs done and Things acted by him reproachful to the Truth he then ought to submit to a Hearing thereof before Friends in Truth that so if guilty he may Condemn it and if not he may be Justifed I then shall freely forbear printing against him until such time he either sendeth Answer to such a Letter or else sendeth no Answer when it may be desired of him but yet with this proviso that such so to be concerned send the said Letter to me to be sent unto him and if he shall Answer and propose such a Method for a Hearing as may be approved in my Conscience I may then submit thereto William Rogers To this Letter I never received any Answer Here follows William Rogers his Remonstrance to which his aforesaid Letter gave cover to the Friends of London in relation to G. F. to the intent that some Expedient might be found to prevent Printing against him Friends IT is not unknown unto many of you that I have been concerned touching the Differences arisen amongst Friends and whatever Censures some may pass upon me yet I have this Evidence in my Conscience That my Concern hath been for the Cause of God his Truth and People and so through his Mercy am inwardly mad Partaker of his Peace though many under the Profession of Truth have endeavoured to give me Outward Trouble and were it so that with Peace of Conscience I could have forborn to come up unto this City of London on the Occasion I now am here I should much rather have stayed at home about my outward Business than have taken this Journey which I have done and that through a Constraint upon my Spirit to lay before Friends in several Parts of the Nation a part of those things which have been and are my burthen to the end that as much as in me lyes I may endeavour that an Expedient may be found whereby they may be removed and laid at the Proper Door and that so the guilty after serious Examination by an equal Consent of Parties may be by those who retain their Integrity to the Lord and his Truth visited exhorted and warned to repent and turn from that Spirit which hath beguiled so may the Judgments of the Lord be witnessed to the renewing of the Spirit of the Mind unto God again Amongst Friends in general the Friends at London were before me to visit on this Occasion but to be very