fellowship with the Children of Light are not inconsistant with that form that the Power of God may lead into For I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings shall by their Practices therein not only assume as some there are who to my Knowledge have too manifestly so done but continue to assume another place in the Body than that wherein God hath placed them or shall endeavour so to establish Outward Indispensible Rules and Orders therein relating to Conscience as that such of the Brethren who submit not thereunto shall be accounted not of the Body though they see it not their Duty it may be Just with the Lord as a token of his Indignation and Displeasure to withdraw his refreshing Presence from such Assemblies and then their Meetings may become as useless as a Body without a Spirit is But yet Robert Barclay undertakes to describe the Order of the Government and how far it extends and also testifies the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers Notwithstanding which his saying I Affirm they are in the Practice of many things with respect to Church-discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent and are not found in the Practice of some other things which were either practised exhorted to or commanded by the Apostle Secondly I Affirm that as Christ's Kingdom is not of this World so the Members of Christ's Church have not Power in Cases of Difference arising amongst themselves touching outward things to assume Jurisdiction over the Properties and Worldly Concerns each of other when not chosen for that Service by the Consent of the Members Differing and yet I do say 't is the duty of fellow-members that are at variance to refer by mutual choice their Cause unto other Brethren But Yet R. B. saith As a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things Thirdly I Affirm That nothing can become a Right and Christian Bond upon Believers to be Exercised in any practical duty relating to the things of God and Matters of Conscience until convinced by the Witness of God in their Consciences of the service thereof Fourthly That the Belief of Certain Principles and Doctines though believed through the force of Truth on the understanding and Practices depending thereon are not the very Bond by which the People of the Lord called Quakers are become centered into the Fellowship of Christ's Body nor yet the Cause that gather'd them but the Spirit is the Bond and in the best sense such Principles c. are but the Fruit of the Bond and the Cause that gathered them was Gods Love That the Sentence and Judgment of any man or men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recomendation to every mans conscience in the Sight of God and that when the Conscience is sensible that Gods Witness therein doth Answer thereto then the Conscience is bound and not before But Yet R. B. tells us That Principles and Doctrines believed thorough the Force of Truth on the Understanding and Practices necessarily depending thereon are the Terms that have drawn us together and the very Bond by which we became centered into one Body and Fellowship or are linked to the Body and the Cause that gathered us as in his Treatise Page 48 49 may appear And whether in R. B's Sense the Centure of a part of Christ's Body ought not to become a Bond on all the Members and that in Cases of Conscience too I refer the Reader to peruse his sixth Section Fiftly I Affirm That the Qualification of a Member of Christ's Body is Sanctification through the Spirit that where any number of such are assembled together in Christ's name though but of the lesser Rank in the Body there is the Church of Christ that before such an Assembly Cases of Differences may be brought which may be besides the Gift or Capacity of such to determin and Judge and therefore infallible Judgment which is unalterably seated in the Spirit in some cases may be wanting to appear through any one Member in such Assemblies as properly may be called the Church of Christ But yet R. B. saith in his Treatise Page 68. That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorow some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so termed Sixthly Since 't is commonly reputed that none but Papists pretend Tradition to Justify their Actions wherein the Scripture is silent and that we have no President in the Scriptures that the Apostles and Elders under the Notion of the Church of Christ did take upon them to determin Controversies arising amongst the Apostles and Elders in the Church of Christ touching Cases of Conscience without the assent of the Differing Parties who especially if Equals and once at Unity and their Cases Matters of Conscience arising from occasional differing Sense and Judgment have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases Therefore I affirm if any shall without the assent of such Partyes differing take upon them to be a bond that the differing Partyes must subject such their Case to their dicisive sentence and accordingly submit and be subject though they are not clear in Conscience so to do such do Justly subject themselves to the censure of being Imposers and Usurpers Seventhly That submission to the positive sentences of others touching matters of conscience though supposing themselves the Church of Christ before the conscience is convinc'd by God's Witness therein is an abuse to the Profession of Truth an antient mark of Apostacy and an infallible token that such who so submit have no inward sense that they are led thereunto by the Spirit of the Lord but notwithstanding these two last particulars are evidently true yet whosoever reads what R. B. hath asserted in Page 68. may find that according to his Lines and Assertions this short ensuing sentence may be collected without the least abuse of his words viz. That any ones not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tollerable supposition be termed the Church of Christ is disobedience to God though the persons refusing pretend they refuse on the account they see it not The Innovations and Scripture-Misapplications of R. B. Detected I Shall begin with the Title Page wherein R. B. thus saith So is also the Antient Apostolick Order of the Church of Christ Re-established and settled on its right
tolerable Pretence to exercise a Jurisdiction Because 't is in relation to one that hath cut himself off from being a member by departing from the Bond by which he was center'd into the Heavenly Fellowship of Christ's Body These two Cases duely weighed and considered seem to me to be comprehensive of all Cases of Difference touching Outward Concerns that may happen amongst the Members of the Church of Christ By the First it plainly appears there is no need for any to say We boldly aver we have Power and Authority to decide since in all such Cases there is no use of any such Authority when the Power of Truth manifested in themselves hath been a Bond upon them to submit to the thing that 's Just And by the Second it appears that if any shall assume such a Jurisdiction yet all such Cases are without the Cognisance thereof because 't is in the Case of one that hath cut himself off from being a Member of which sort R. B. saith Page 33 We are not so foolish as to concern our selves with those who are not of us as Fellow-Members and therefore I affirm That as in other things he hath deviated from the Line of Truth so also in this if his Meaning be according to his Words to me plainly Imports viz. That the Members of the Church of Christ have Power and Authority to decide and Remove Matters relating to Outward Things amongst themselves though the consent of the Parties differing be not had As property by the Law of Nature and according to Right Reason cannot be disposed without the assent of such in whom the Property is Vested according to that saying of * Act. 5.4 Peter to Ananias Whilest it remained appertain'd it not unto thee and after it was sold was it not in thy own Power So Differences arising touching Property and outward things relating to Meum and Tuum are of right by such outward Just Laws decideable as are according to such Fundamental Constitutions which were originally agreed upon and assented to by the People or their Representatives And therefore such Lawes have of right Power to Compel Obedience or Imprison especially when the Laws under such Governments become so far as any thing outward can be Protections to the Subjects and their Properties But neither the Scriptures without us nor the Light within us do evidence that under the Spiritual Government of Christ there is any need to Establish Orders or Laws touching worldly Property or for the Members of Christ to assume Jurisdiction therein without assent of the Parties differing For since his Kingdom is not of this World Is it not against the nature of his Government to exercise by Constraint a Jurisdiction in Matters relating to this World Besides 't is agreeable to Truth to affirm That nothing outward can Constrain the Subjects under Christ's Government to obey the Laws thereof since the only proper place where his Government is to be exalted is in the Heart the place where his Second Appearance to reign as Lord and King is and shall be and that the Means whereby under his Government Acceptable Obedience comes to be yielded is by his Spirit If then nothing Outward can be of force to Constrain Acceptable Obedience how can it be agreeable to Truth and Right Reason for the true Church of Christ it self muchless any Assembly term'd so and that on tolerable Supposition only of which more anon to assume a Jurisdiction in Cases relating to Property without the Consent of the Parties concerned when they have no suitable Power to Compel Obedience nor yet to inflict any Corporal Punishment or Restraint for the Non-performance of their Sentences And though the Prophet said which R. B. quotes I will restore thy Judges as at the first and thy Counsellors as at the beginning Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters without Consent of the Parties concerned muchless any Assemblies so termed and that only on tolerable Supposition For should the aforesaid Author by the words Judges as at the first and Counsellors as at the beginning conclude the Prophesy related to such Judges as were chosen Men over certain Numbers of the Children of Israel who Judged the People at all Seasons but brought the hard Causes to Moses Exod. 18.25 26. Yet this gives not the least Warrant for uncertain unselected Assemblies to assume such a Jurisdiction but to exclude it wholly we find Christ himself gives no Countenance to such a Sense with relation to Outward Matters Luk. 12.13 14. where 't is thus said And one of the Company said Master bid my Brother divide the Inheritance with me and what said Christ in this Case He thus said Vers 14 Man who made me a Judge or Divider over you And therefore I conclude there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ to assume such an Authority R. B. also quotes Pauls words 1 Cor. 6. Dare any of you having a Matter against another go to Law before the Vnjust and not before the Saints This proves not the Lawfulness of assuming such a Jurisdiction as aforesaid it only shews that 't is Christian like that Differences arising between Brother and Brother should be brought before the Saints to Judge but doth not encourage any not chosen as aforesaid to assume Authority to Judge There is a vast difference between an assuming a Jurisdiction without a Lawful Authority as to Outward Things relating to meum and tuum and a rightful Consent and Election to Judge The First proceeds altogether from a Spirit of Usurpation and Imposition and is Intolerable The Second is tollerable and must proceed either from Assent of the Parties differing or a Power that hath rightful Disposition over the worldly Property of those concerned which being outward I question how any Persons who are neither invested with Outward Power nor chosen for that Service by the Parties concerned can at this Day reasonably claim Jurisdiction therein And therefore I do conclude that R. B. according to that Understanding I have of his Lines hath opened a wide Gap should his Judgment take place for an intolerable In-road to be made on the Properties of People even as elsewhere in his Treatise he hath done upon their Consciences as in this ensuing Discourse is plainly manifested for when I seriously consider how in his 68. Page he affirms That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgment through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so termed and that he would not be contented with these words properly so termed but must also add these words any tolerable Supposition and that with disjunctive or I cannot but suppose since I know he well understands the Propriety of Sentences and Signification of words that his words do
copy of a Letter pretended to be given forth by W. R. Friends IT was upon me for several weeks past if any occasion would in any wise permit to come up to the City of London to be present among Friends from divers parts of the Nation at this time that so I might have Opportunity to confer with Friends who were dissatisfied with me touching what I had written in Answer to Robert Barclays Book of Government And a few dayes before my coming up Robert Barclay being in London writ unto me to come up that we might have a Conference at large touching the same This his Request had the greater Obligation upon me to be present in London at this Time On Conference had with him we agreed that a Free-Meeting might be had with Friends in whose Presence Robert Barclay and my self might in all Coolness and Moderation conferr together that so all Mis-understandings might be removed and the Truth be evidenced to the Consciences of the Brethren then present The Meeting for this End was this day had and a very Christian and fair Debate was had to the Satisfaction of both of us as far as I can understand and the matters chiefly objected by me were fairly and Brother-like and in much Love discoursed and upon the whole Matter I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to import In particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends in case of Difference without the Assent of the Differing Parties and that it was far from his Intention For his Intention as he declares was only to manifest that Friends ought to submit their Cases of Difference to the Decision of the Church and in Case of Refractoriness that Such Persons Ought to be Disowned That though Robert Barclay in one Place affirms to this purpose That there never will or can be wanting in case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so term'd He declares that the words were Sound and further sayeth that thereby he intends no other but such Assemblies as in reality and Truth may be termed the Church of Christ And whereas he sayeth to this purpose That 't is Disobedience to God not to submit to the Sentence of such Assemblies though the Persons refusing to submit pretend they see it not yet he declares that his meaning thereby is not that if they submit before Conviction of Conscience they therein find Acceptance with the Lord but rather to shew that their want of Sight is through Disobedience or unwatchfulness to the Grace of God in themselves which if they did take heed thereunto would shew it their Duty to obey We also had Discourse touching his Assertion that Principles and Doctrines c. believed through the Force of Truth on the Understanding are as it were the Terms and in another Place the Book produced it appeared that he asserted there was a more Inward Bond viz. the Life of Righteousness and that the Book declareth that we are gathered into the Belief of the Principles and Doctrines by the Truth and its Power and Influence upon our Hearts and the very Bond by which we became Centered into one Body and Fellowship c. and on a Debate thereof he acknowledged that his meaning was not they were the Original Bond but rather as Fruits and Branches of that Bond and so in that respect might be as an Outward Bond whereby we are United in an Heavenly Society We had also some Discourse touching his Title Page wherein he asserts that the Ancient Apostolick Order of the Church of Christ is Re-establish't on its right Basis and Foundation touching which he declareth That his meaning is not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which in the Primitive Dayes was and now is the great Order of the Gospel And though Robert Barclay hath given these Explications of his meaning yet the very Explication as he sayeth are to be found in his Book if duely weighed Having given you an account in short of what was discoursed this day amongst Friends this further lies upon me to signifie unto you on the behalf of R. Barclay I am satisfyed that he is not Principled as I and many by some Passages in his Book took him to be and since it is so that many have taken an offence against him for that Cause as may be doubted even so far as to Reject his Testimony and Service for the Truth it lyeth upon me as my Duty even for his and the Truths sake to warn all that they take heed not to entertain Prejudice against his Testimony or Jealousyes that may enter on the score of any apprehensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been And I do Freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that Respect not according to Gospel Order but am Justly worthy of blame therein It is with me also to signifie to you that I am abundantly satisfied that Robert Barclays Book of Government was Written at or before the time of its Date for that he Solemnly Affirms it was so William Rogers The Coppy of a Paper given forth by Charles Marshal and Thirty six Persons more Forasmuch as William Rogers of Bristol hath lately written a Manuscript against a Book of Robert Barclays Entituled The Anarchy of the Ranters and approved at the Second days Meeting at London and hath dispersed his Manuscript in Several Parts of this Nation without so much as first giving either to the said Robert Barclay in Particular or the Second Days Meeting in General any account of his Scruples or Dissatisfaction concerning the said Book of Robert Barclay contrary to all Rules of Brotherly Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the general Dis-service to Truth especially being sent unto Persons who at present are Disaffected to the present Unity of the Body of Friends And whereas on the Seventh Day of the Fourth Moneth 77. We whose Names are Under Written were met together in the City of London in the pure Fear and Holy Dread of the Lord God Almihty to hear what the said William Rogers had Objected against the said Book of Robert Barclay it appeared to us upon a Deliberate Serious and Impartial Hearing of the Matter in controversy that the
desired me to give him that so raced and interlined Paper but not manifested his intent to Publish the same to whom I Answered I would not unless he would promise me to send it me without the least Alteration or Addition of a Title which he then Solemnly promised but is not yet performed and so the spreading of that Paper or any Paper under the notion of Copy thereof in my Name without my Privity or Assent was very Abusive and I can account it little better than forgery For my Memory is so good as to know that my Hand was never to any Paper whereof this given forth in my Name is Copy And forasmuch as the said Pretended Letter declares nothing of Error contained in my Answer therefore the force of the said Answer is nothing abated thereby And now if that very Paper which is sent abroad under my Name without my Assent were sent by me for the sakes of such who may misconstrue the same I thus Observe 'T is therein thus said I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to Import And in another place as I and many by some Passages in his Book took him to be The words spoken by Robert Barclay himself unto me before Friends manifested that he is not principled as his Book teacheth and therefore I hope none will abuse my Charity in believing the words of Robert Barclays mouth rather than what his former Writing saith my so doing doth not import that I mistook his Book for I Affirm that his Book is Erronious and shewed him otherwise Principled than the words of his mouth imported Again in the said Paper 't is thus said In Particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concernes of Friends in case of Difference without assent of the Differing Parties and that it was far from his Intentions As to this I thus say I hope none will read so carlesly as to conclude that because I say He doth Declare c. therefore they will conclude that I do so declare If I should have so said I should have egregiously wronged my Conscience because I knew not where to find such an Explication of his words this Sentence was inserted to tell Friends what he saith and not what I say And so every one hath liberty to search his Book that they may see whether he speaketh Truth or no for I now positively Affirm having since searched his Book again that there is not any one Word or Sentence to be found thorough all his Book that doth in the least measure import that his Book doth so teach as he saith it doth and yet since my departure from London he had the Confidence or rather I may say the Impudence to Affirm that Forty Brethren had given it as their sense that it did so teach whenas it appeared that many of the Meeting who also had put their hands to the account given of the Meeting as aforesaid were not Principled that it ought so to teach as R. B. saith it doth and being for the satisfaction of many desired to shew the Sentence that so imported he refused so to do and doubtless the real Reason of his so doing was guilt upon his Conscience for that he could not tell where to find it I also find in the said Paper that Robert Barclay in one place Affirms to this purpose That there never will nor can be wanting in case of Controversy the Spirit of God to give Judgment thorough some or other in the Church of Christ so long as any assembly can properly or in any tolerable supposition be so termed and that he Declares the Words are sound and so he hath concluded as the said Paper imports That 't is disobedience to God not to submit to the sentence of such Assemblies though the Persons refusing to submit pretend they see it not Here also I cannot but Observe That 't is unreasonable for any to conclude that I Judge the Sentence sound for I testifie 't is Erroneous and never assented or thought it otherwise and that there is no consistency in Truth between that which he declares to be his further meaning thereon and the words in his Book Which cannot but appear by comparing his further meaning in the said Letter and his Book together The said Paper doth further manifest that Robert Barclay thus in his Book asserted viz. That the Antient Apostolick Order of the Church of Christ is re-stablisht on its Right Basis and Foundation and that his meaning therein was not onely with respect to all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers but with Respect to the Power of God which is the Great Order of the Gospel and that though Robert Barclay hath given these Explications of his meaning yet the very Explications as he saith are to be Found in his Book Let the Judicious Reader Consider whether this can any way credit Robert Barclay or the Second Dayes Meeting that approved his Book as evidence that it cannot I say that all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers do not appear to be the Antient Apostolick Order of the Church of Christ and that I have sufficiently evidenced in my Answer and if so how can his Meaning be according to truth Secondly 'T is true that the Power of God is the great Order of the Gospel and is of ability to Establish us but we not of ability to Establish it and therefore whatever Robert Barclay may say 't is not rational to conclude that according to his Meaning when he writ that Sentence it had Relation to any thing but Outward Orders and Forms of Discipline in Government and as to his saying that the very Explications are to be found in his Book I Affirm on a further Diligent Search that there is no such Explications to be found therein and I hope those who have a concern on their Spirit for Truth will do me so much Right as to Examine his Book since the Case by the spreading of the said Paper under my Name is brought to a narrow issue for now 't is easily to be manifested whether herein I have wronged Robert Barclay or whether Robert Barclay is not wrong and the Second Dayes Meeting too whil'st they Justify and own his Book In the said Paper 't is thus further said viz. This further lies upon me to signify unto you on behalf of Robert Barclay I am satisfied that he is not Principled as I and many by some passages in his Book took him to be and since it is so that many have taken an offence against him for that cause and as may be doubted even so far as to reject his Testimony and Service for the Truth it lies upon me as my Duty even for his and the Truths Sake to warn all that they take heed not
though the Apostle thus exhorted Little Children keep your selves from Idols yet thy Book touching Womens-Meetings c. very Scandalous to the Truth and worthy in several Particulars to be Judged and Condemned informs us as if Micah's Mother spoken of Judges 17. when she gave Money to make a Graven Image to be Worshipped was a Virtuous Woman for touching her thou hast thus written And Was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son And in a few Lines after thou thus testifyes These and such like Women are Recorded to Posterity for their Wisdom and Virtue See thy Book Pag. 43 44. Thirdly Though there are Endeavours to send Papers to and fro to bespatter John Story for going out of a Meeting when the Persecutors came yet I know that thou thy self hast been found in the like Action and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker And 't is to me a broad Signe that this would not have been omitted as a grand Article against him amongst others at Drawel hadst not thou been Guilty in the like Case Fourthly That though John Wilkinson and John Story are persecuted by such unto whom thy Papers seem a Strength because they will not Condemn themselves Yet I never heard that thou as yet hast ever given forth any Paper of Condemnation for the Errors thou hast Committed in writing the Book about Womens Meeeting c. or any thing else Though I cannot believe but that thou art Conscious to thy self that Truth is scandalized thereby unless so great Imagination hath entred thee as to conclude That all thy Words Writings and Actions are Right because they are brought forth through thy Earthly Vessel And to speak plain I must tell thee Thou art not free from giving Occasion to be Jealous that thou dost so conclude Else when I treated thee about the Business of Micha's Mother Why didst thou tell me as thou then didst viz. That thou knewest what thou didst and that Thou sawest 't would be a Stumbling-Block But rather on the Sight of thy Mistake have ingeniously confest the same for 't is an Abominable thing in thee or any Man knowingly to put Stumbling-Blocks in the Way of God's People And know this from me thou wilt never be able to wipe away the Reproach that lyes upon thee for writing that Book until thou Condemn and Judge thy self for many things therein contained And to be yet more plain When I do consider that the Reputation and Respect that hath been given unto thee by many if not most of those who in the Parts here-a-way were first convinced of Truth did first spring from the Testimony we had concerning thee from the Mouths of those whom we believed the Lord and not Thou sent forth to gather us it seems a very strange Thing and the Badge of a grand Apostacy That any of the surviving Remnant of those Antient Labourers being as sound in Doctrine and Principle and as blameless in their outward Lives and Conversation as in the Beginning and thereby manifesting themselves Stayed in the Unchangeable Truth should be Persecuted and rendred Offenders for that which Truth declares to be no Offence and yet thou so far from being a Reproof thereto that 't is evident to me from my Discourse had with thee at Swarthmore and other things that thou art become a Strength to them Hast thou forgotten that Truth was Preach't in the Beginning under the Name of the Vnchangeable Truth And Is the Day now come that a Remnant of the Antient Stock who bore the Brunt and Heat of the Day must now be Persecuted whenas I am satisfyed if they could but now run with others to Change their Way they might yet be esteemed Good Friends Hast thou forgotten how often the Testimony of the Ancient Brethren were on this wise We Preach not our selves look not unto us but unto the Appearance of Christ in your selves And yet one Cause Assigned by thee that John VVilkinson and John Story are wrong is their not Coming to thee and by the sixty six Subscribers at Ellis Hook's Chamber in London their not Coming to Them Truly those who have received their Ministry from God are not to run hither and thither at thy Call or any man's Call whatsoever though I do know thou hast in a Letter written to me Assigned their not coming to Thee when thou send'st for them to be as a Proof that they were not Right nor in the Light and Power of God But by what Authority or according to what Principle of Truth Men called of God into the Work of the Ministry must be declared to be not right nor in the Light and Power of God because they come not to Thee when thou sendest for them I understand not for thou in thy best Estate wast but a Member of the Christ of God unto whom we are all to come when he calls And if any shall Affirm that thou hast and dost retain thy place yet in that Case Thou canst be but a fellow-servant accountable unto the Christ of God as every Member of the Body whereof Christ is Head is Hast thou forgotten how Thou hast Testified against James Naylor's Spirit whose great fall was his owning or at least not Reproving the Women when they Cryed with a Carnal Tongue Hosanna to him And hast Thou no Sense that its gross Ignorance and thick Darkness for any to look upon Thee as that Prophet whom the Lord by his Servant Moses Prophesied he would raise up like unto him whom the People are to hear in all things I cannot believe thou art Ignorant that such there are who so Look on thee and I never understood thou becamest a Reproof to this Spirit Hast thou no Sense that the same Spirit of Ignorance hath and can look upon that abominable Quotation touching Micahs Mother as well enough which where-ever it is doth undoubtedly Spring from this that 't is George's giving forth and so there must be something in it And hast Thou not been desired to Clear things of this Nature and to be a Reproof to such Ignorance and Darkness which tends to lead us into Egypt again I am the man who have Cause to be Jealous that there are some who look upon others either Apostatizing from the Truth or standing in slippery Places when they find not a more than ordinary Respect for thee I will not say an Hosanna in their Breasts as the Women had in their Mouths for James Naylor and therefore I cannot but say it might well become thee by a plain Testimony to Clear things of this Nature Many for Truth 's sake and out of an indeared Respect for thee in particular and a Hope that these little Differences amongst Friends might pass over and that thou wouldest use the Interest thou hast in the Hearts of the Professors of Truth to quell those many little Commotions which seemed some
Things have a Tendency to insinuate Submission without Conviction to nurture up Ignorance instead of Wisdom and to introduce Bondage instead of Freedom in Christ as much as ever was under the Cover of a Black-Coat in the Dark Night of Apostacy where this Maxime viz. Ignorance is the Mother of Devotion is known to be true with respect to a Zealous Observation of what the Clergy have imposed and taught What is already signified may give some little Taste of Apostacy or Innovation unto such as have been acquainted with the Primitive Doctrines and Practices of the True Christian-Quaker or Children of Light for so we were called in the Beginning But yet 't is with me a little to treat of one other grand Mark of Apostacy or Innovation viz. Iudging the Merit of a Cause without Hearing the same As before is signified 'T was the Saying of Christ As I Hear I Judge But yet I am a Witness that Ignorance or Envy or that which is worse hath so abounded as that the True Christian-Quaker hath been judged and censured by such as retain that Name but not his Nature when See the Appendix to the Second Part of the Christian-Quaker unheard in the Defence of Himself and the Cause of Truth which he hath stood for When I consider the aforesaid Words of Christ As I Hear I Iudge John 5.26 27. and that it sprang from him who was Partaker of his Father's Life and Power and knew all Things John 16.30 it s to me a real Confirmation that a Pretence to Life Power and Discerning of Spirits cannot be sufficient Plea to justify a Practice contrary to that Example And therefore since I know that such a Pretence hath been the only Plea for that Practice I conclude it no better than the Fruit of Ignorance or Envy or that which is worse Ignorance in those who have believed that outward Ministers are Ordained of God amongst the People called Quakers to See for the Body and Hear for the Body and on that Foot signe and glory in other Men's Lines made ready to their Hands whether they know any thing of the Truth thereof or no. Envy or that which is worse in such an one as hath used both Acquired and Natural Parts from the Strength of Reason Testimonies of Scriptures Arguments from the Light of Christ Citations out of Antient and Modern Writers as well as Examples of Antient Fathers to convince some Professors of Christianity of their Errors and yet imperatively signify To God's Friends every where as before is cited on this wise Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree And indeed the Endeavours of some have taken such an Effect as that the abused Parties Readiness to abide a Hearing before a competent Number of Persons equally to be chosen if any one had Matter of Evil Fact or False Doctrine to lay to their Charge would not be accepted but instead thereof a Persevering to term them dark and rending Spirits without evidencing wherein Which is far short of that Justice which appeared in Festus when he directed the Jewish Informers against Paul to Accuse him of Wickedness if there be any in him These Things considered What ingenious Reader can conclude that Persons so qualifyed are of any better Spirit than those Persecuting Jews were of unto whom the aforesaid Festus on the Behalf of Persecuted Paul said Acts 25.16 It is not the Manner of the Romans to deliver any Man to Dye before that he which is Accused have the Accusers Face to Face and have Licence to answer for himself concerning the Crime laid against him And though the Testimony of Festus runs not parallel with respect to the taking away of the Natural Life yet several Instances might be produced to manifest that there are amongst the People termed Quakers such as practise so far as in them lyes the bringing a Death upon the Good Name and Reputation of the True Christian-Quaker without giving Opportunity to know Whether they pretend to Accuse of Matter of Evil Fact or no. These Things considered puts me in mind to note That one great Part of the Matter of Controversie is touching John Story who in Publick Meeting for Worship hath in my Hearing been accused for a False Prophet and when the Accuser hath been desired to prove him so the Answer hath been He is of a Dividing Spirit and therefore a False Prophet But when in Answer it hath been said as of late it hath Bring forth and prove Matter of Evil Fact or False Doctrine against him and we will disown him then nothing of that Nature hath been brought forth much less proved against him Which considered I rationally infer That such Opposers of the Christian-Quaker whom in this Preface I intend are guilty of one other Mark of Apostacy or Innovation in not admitting to be put in Practice the Rule of Christ when he said Ye shall know them by their Fruits Matth. 7.16 meaning as the Scripture declares such as were False Prophets And that they may the better evade the Rule prescribed as by Christ sometimes affirm That a Good Cause may be ill managed and a bad Cause well managed Thereby insinuating into Ignorant People that though John Story and his Friends have managed their Cause well whil'st their Opposers have managed their Cause but ill yet that John Story and his Friends are Persons of Bad Spirits and their Opposers Persons of Right Spirits And for my own part I no way doubt but that this sort of Argumentation hath become a Defence and Cover for False Certificates Lyes and Slanderous Accusations whereby some have been proselyted to oppose the Truth it self Oh great Abomination If Living Well and holding forth nothing but Sound Doctrine shall not be brought to the Measuring Line of Christ What Defence can there be against a Slanderous Tongue And if Evil Practices and Unsound Doctrine pretended to be publish't in the Name of God shall admit of this Cover he is notwithstanding of a Good Spirit A little Religion and common Sense will give an Understanding of what Absurdities and Gross Darkness may be introduced under those Notions 'T is then easily to be discerned that if the Envy of a Proud Man that seeks Lordship over the Consciences of others do but once put to speak comparatively the Bare-Skin upon the Back of a Friend in Truth there will not be wanting a Company of Ignorant or Envious Persons ready to bite and devour him and to spread abroad Certificates of Defamation Right or Wrong amongst Enemies as well as Friends according to the Example given by G. F. when writing to H. S. R. T. and another Person of Harford he thus said Here is a Certificate enclosed from Two of John Story 's Neighbours who very well know he hath been an Encourager of the Separate-Meeting in Westmoreland which you may shew both to Enemies and Friends with the other
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
viz. That 't is Folly and Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes Pag. 36. Sect. V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are Instructed not to depend on Man but on the sufficiency of Gods Grace Page 27. A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or Disobedience Page 28. The Government of Christ and the Laws thereof are Inward some part of the Fruits brought forth under the said Government are Described Page 29. An Objection relating to the securing any part of a Mans Estate on a fore-Sight of a Premunire or Fines for Meeting Answered Page 31. Sect. VI. On the Occasion of an Objection raised touching the Sufficiciency of Gods Grace Unity is treated on from the words of Paul to the Corinthians that they should all speak one thing Page 36. Touching the Word Independency occasioned by a Publick Preacher Page 38. That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Page 42 43. Sect. VII Touching Church Government and the meaning of the Word Church Government in the Sense of our Opposers as we on sufficient Ground take it layd down Page 44. Our denial of that meaning Page 46. Several Scriptures from whence a Proof for Church Government hath been pretended are treated on shewing that from thence no Pretence can be to claime a Power over Conscience or Outward Property Page 46 47. The Doctrine touching Power over Conscience and Outward Things relating to meum and tuum as R. B's Terms are which we therefore call Outward Property examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Page 47. Our Sense what ought to be done for the Decision of Controversy with Relation to Property between Brother and Brother Page 48. An Objection raised to this purpose that what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of Fallible Men and that if thou see it not thy Duty to obey the reason is thy want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is good Page 54. The said Objection Answered Page 54. An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another Page 59. Sect. VIII A Manifestation that the variance hath originally Reason from a Different Sense touching George Fox the General Meeting or Womens Meeting Page 61. Sect. IX An Epistle evidencing the Qualifications of such whom Sathan makes use of to Rend and Divide the Church of Christ Page 68. A Paper given forth by Edward Burroughs Anno 1661. touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter Days Pag. 78. The Conclusion manifesting several Passages very material and worthy Observation as a further Discovery of the Fruits and Cause of Division and in Particular what hath been the Bait whereby George Fox hath been Tempted and Ensnared Pag. 85. The FIRST PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. SECTION I. The INTRODUCTION Wherein the Case is stated manifesting That there was an Union and the Wayes and Meanes by which it came to be broken TO all the faithfull People of God called Quakers throughout this Nation of England or else where we your Brethren do send greeting in the Lord breathing unto the God of our Lives that the same Everlasting Arm and Power whereby we have been gathered unto God and into an heavenly Fellowship and Vnion one with another in the Life of Righteousness may preserve us all to the End of our Days in the Bond of perfect Love each toward other establisht upon that sure Rock of Ages Christ Jesus against which the Gates of Hell never did can or shall prevail And in this Love our Desires are that the Faithful unto whom this Treatise is directed may communicate the same unto others as in the Wisdom and Love of God they may see a Service thereof Dear Friends and Bretheren WE are truly sensible that all those who keep their Place and Habitation in the unchangeable Truth have with us a Sence of the many Snares and Temptations whereby Satan hath endeavoured to betray the Innocent whose Faces have been Zion-ward And that his most subtil Invention hath been to appear as an Angel of Light thereby to turn those whose Hearts have been inclined to follow the Lord out of the way of Truth And now Friends that which in the Grief of our Hearts we have to signifie to you is this We are sensible that the Evil Seeds-man is crept in amongst many of those called Quakers who as we believe have in Days past walkt together in true Fellowship each with other and that in the sensible Feeling of that Immortal Life whereby we with them were knit and united together as Bone of one anothers Bone and Flesh of one anothers Flesh having the Evidence of such our heavenly Union springing from that which neither the Carnal Eye nor the Carnal Ear could be Witnesses of In order hereunto we have this following Observation to make That the day was wherein those very Persons amongst the People called Quakers who now are at great varience and out of Unity each with other were once in Unity and therefore we think necessary to lay down Viz. First Some part of those things touching which the Faithful were at VNITY Secondly By what Wayes and Means that VNITY came to be broken And so leave the Consideration thereof to the Consciences of all who profess the Truth that so in the Light of Christ Jesus they may weigh and consider Whether their Vnity stood in the unchangable Truth and which of these Parties now at variance deviated therefrom The Consideration of this Observation doth lead us in relation to the first perticular thus to testify Viz. That about Twenty Six Years past it pleased the Lord to send forth many faithful Labourers of the Gospel of Christ Jesus who in his Name Dread and Power testified that their CALL was not of MAN but of GOD and that their Message was both to the Professour and to the Prophane To the Prophane crying on this wise Turn from the Evil of your Wayes and Doings and meet the Lord by sudden Repentance of your open Transgressions To the Professours who were not in the Common Pollutions of the World on this wise Your Outward Forms your Outward Ordinances and Outward Church Fellowships they are even but as Rudiments of this World and the Lord hath no Regard thereto And to both of them Turn in your Minds to the Light of Christ Jesus that shines in your Consciences exalting the Measure
not agreeable to the Second Covenant to expect that any one should be ordained of God to be amongst the Children of Light like unto Moses save Christ Jesus our Lord and Master who by his Spiritual Appearance in us is become our Leader and Lawgiver and therefore we have no Ground to believe that any one Mortal Man ought to assume that place amongst the Children of Light at this Day as Moses by the Appointment of God did amongst the Children of Israel in his Day especially if we do but consider that the Promise of the Lord through his Prophet Jeremiah Jer. 31.33 34. with relation to that Time and dispensation of the New Covenant under which we are was on this wise I will put my Law in their Inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord. SECT III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the first Section viz. That Monthly and Quarterly Meetings are called the Church and ought to be submitted to T Is well remembred that that one Man G. F. went some years past into many parts of this Nation advising Friends to hold such Meetings viz. Monthly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day And to be very plain we cannot but now declare that we are fully satisfied in our Consciences that by this very Door a Body of Strife Contention Emulation Malice and Envy together with a Rending Dividing Seperate Spirit from the Truth is entred amongst many hundreds who before walked together with us in an Heavenly Union and Fellowship in the Life of Righteousness which doubtless may if it hath not already occasion many Honest Simple-hearted Friends thus in their Hearts to say Where are the People whom we shall now follow But if such retire into the Sanctuary of the Lord there in stilness to wait what God will say they will undoubtedly have this Answer You have a Teacher within you which cannot be removed into a Corner follow that Teacher lest peradventer your Feet do slip by going from your Inward Guide and following the Footsteps and Dictates of Man But to return 'T is now our Concern as to the second Position thus further to declare That whosoever hath or shall testifie that all those Meetings as usually held were the Church of God hath and will appear to be such as know not whereof they affirm for such a Testimony carries with it neither inward nor outward Evidence though we dare not conclude that none in those Meetings were Members of the Church for the Church of God consists properly of such as are by one Spirit baptized into one Body 1 Cor. 12.13 and so are in the Possession as well as Profession of Truth But yet whoever they were that did but so much as profess the Truth were admitted to be Members of such Meetings whilest they appeared in the outward Form thereof and were not then of Scandalous Conversations All which might appear in such as were far remote from witnessing the Circumcision of the Heart and the Answer of a good Conscience towards God which must be witnessed as the proper Product of the Baptism of the Spirit before a Possession of the Truth be known And whether Mens Meetings have not often consisted of such Members and are like so to do whilest the Door is open for any under the aforesaid Qualifications to sit there as it yet is we recommend to the Serious Consideration of the Impartial Readers and if so we desire them further to weigh and Consider First Whether it can be agreeable to the Truth to account every thing acted and done by every such Meeting to be the Product of the Church of Christ and accordingly to be submitted to Secondly Whether the Judging of some conscientiously refusing to submit to be dark leavened rending dividing or seperate Spirits because they refuse be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Thirdly Whether a Plea for Obedience to the Orders of such Meetings from Persons Conscientiously Refusing to Obey hath not a tendency to Justify Usurpation since they have never evidenced to the Consciences of those from whom they have seemed to expect Obedience any other Call to that Service than their own Fourthly Whether a Plea for such Meetings to Govern in matters relating to Conscience hath not a tendency to Justify Confusion since according to the reputed Order of such Meetings None that are to be Ruled are excluded from being Rulers Let those who cannot believe this our last Assertion peruse Robert Barclay's Book of Government approved by such as have been accounted Ministring Friends at the second Days Meeting in London wherein 't is said Page 33. We are not so foolish as to concern our selves with those who are not of us None of which are according to the Import of the said Book of Government as we take it excluded from such Meetings nor yet to give Judgment therein witness Page 79 and 82. of the said book and since we are now treating of those Meetings we are not without a sense but that some may be ready thus to query viz. What Order is either prescribed or used whereby the sense of such Meetings is collected To this we say An eminent Person professing Truth being at Bristol did take occasion to signify at a Mens-Meeting held in that City to this effect That in London and other parts of this Nation where such Meetings were usually held the sense of the generallity hath been taken for the sense of such Meetings Comparing this with this Doctrine frequently of late publisht amongst us That the Apostacy shall never enter the generality more doth give us Just occasion to be Jealous that our opposers for the carrying on of their designs against us have contrived this method of carrying all things by the generality or major number of voices which Limitation we know hath been heretofore and by the faithfull to this day utterly disowned as contrary to the Truth and also by the approvers of R. B's Book of Government as in Page 81. and though the counsel of that one man who first advised to the aforesaid Meetings in some parts was
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
and Spirit of God may lead into Rantism and therefore 't is the Care of Faithful Brethren to appear as watch-men over the Flock that so none under pretence of being left to the Light may run into Loosness Lightness and Vanity saying The Light in my Conscience Condemns me not To this we say the Lord rebuke that Spirit that doth so much as Jealous that leaving People to the Light may lead into Rantism such a Sugestion is notoriously wicked since the Testimony of Truth hath been unto which we this day bear record that the Light is a Reprover of all Sin And as to the latter part of the Objection we say That those who are true Watchmen will as much as in them lyes use their Endeavours to bring the Flock to the Light to prove their Deeds whether they are wrought in God and not to Papers rather than to the Light as knowing this that every Work and Word brought forth by Man is but the Effect of what is first wrought in the Heart which nothing outward can be a Bond upon to alter and change and if we do but consider how Fruitless in daies and years that are past as well as in this present Age all Mans Outward endeavours under the notion of Church-Government hath been to preserve in a real true Heavenly Society it appears to us as a meer Badge of Apostacy for any to have a Dependency on any such meanes of Preservation And whereas it 's Jealous'd Some may run into loosness and say the Light in my Conscience condemns me not and therefore t is the care of Faithful Brethren to appear as Watchmen over the Flock We say so too and those who approve themselves Watchmen will endeavour to convince such who in very deed run into Loosness c. that though they may pretend the Light condemns them not yet that their deeds are Evil and that the Light doth condemn that same though they may be hardened and see it not and so endeavour to awaken the Conscience that Gods Witness may be heard for that nothing that is outward can be a Bond on such an one to forsake his Sin and imbrace the Truth SECT VII Touching Church-Government and the meaning of the word Church-Government in the sence of our Opposers as we on sufficient ground take it laid down Our denial of that meaning Several Scriptures from whence a Proof for Church-Government hath been pretended are treated on shewing that from thence no Pretence can be to claim a Power over Conscience or Outward Property The Doctrine touching Power over Conscience and outward things relating to Meum and Tuum as the Authors Terms are which we therefore call Outward Property Examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Our sense what ought to be done for the Decision of Controversy with relation to Property between Brother and Brother An Objection raised to this purpose That what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of fallible Man and that if thou see it not thy Duty to obey the Reason is thy Want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is Good The said Objection answered An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another THis kind of Discourse we are ready to suppose may at length occasion from some such an Objection as this Object What are you not for Church-Government Answ To this we say We are for the Government of Christ knowing 't is his Right to Govern his Church Obj. This may some say is an evasive Answer to the Question and therefore may again reply Be plain and tell us Are you for Church-Government Answ For Answer then we say We ought to ask what is meant by the word Church-Government Since we find not the word in the Scriptures of Truth and it being a word mostly used under the profession of Christianity by such who have become Persecutors we are the more Jealous that Corruption Usurpation and Injustice may creep in by such who contend so much for Church-Government with respect to Outwards Forms of Government since the Form some take to Govern is in some respect worse than the Forms of Divers Apostate Christians take this for one instance amongst many more that might be given viz. Judging the Merit of a Cause without hearing both parties as may be sufficiently evidenced by the giving forth that Paper from Ellis Hookes his Chamber London the Twelfth of the Fourth Month 1677. and Subscribed by Charles Marshal and Sixty Five Persons more against two Antient and Honourable Brethren viz. John Wilkinson and John Story though not then present to speak for themselves nor yet ever spoken to by many of the said Sixty Six touching any Evil laid to their Charge Besides we do know that many of our Opposers who appear to us highly affected with Church-Government as in their account is established amongst us and that with respect to Outward Formes do in an high decree manifest a Spirit of Persecution by endeavouring to take away the good name of honest men by Lyes Slanders and False Accusations wherein our Opposers have been to our certain knowledge so industrious as that we have scarcily known their Peers in that evil Work which in many Sections of the Second Part of the first Manuscript made mention of in the Preface Particularly the 13th 18th 12th 22th is laregly evidenced and ready for the view of any Freind that may desire the perusal thereof though for the reasons mentioned in the Preface not herewith publisht And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claime a Power to Rule over other some if not all the rest and to give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty If this be the meaning of the word Church-Government in the sense of our Opposers as we have cause to believe it is not only from R. B's Book of Government but also from what hath been said or propagated by others which we are Perswaded will appear to all impartial Readers who shall diligently and in an unprejudiced Spirit weigh the Second part of the said first Manuscript mentioned in the Preface which as we said before is ready for the perusal of any Friend desiring so to do though for the reason mentioned in the Preface not herewith publisht we then directly answer we are not for such a Church-Government This Subject whereof we are now treating being as some may comparatively say the very Hinge on which the present Controversy seems to depend we think it necessary to quote those Scriptures from whence so far as ever we
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
which the enemy of the Soul of Man hath spread before him since his first coming forth to Preach the Light c. to concern himself so much as he hath against some that cannot own an urging with severity his Directions or Prescriptions on Gods Faithfull People and in Particular to appear a Persecutor of such which can certainly be proved against him if endeavouring unjustly to take away a mans Good Name and Reputation can be termed such To this the Answer is As the Serpent beguiled Eve so Eve beguiled Adam in prevailing upon him to eat of the Forbidden Fruit which she had eaten and the Argument used by the Serpent to tempt Eve was this Ye shall be as Gods Even so are we persuaded that there hath not been wanting unto him to speak comparitively a tempting Eve which hath been too aspiring after such a State which with respect to humble self-denying Persecuted Members of Christs Church is neither fit nor presidented and yet 't is to be doubted that this aspiring Mind hath had so much place with him as that he hath taken too much upon him which hath occasioned Rents and Divisions amongst the flock and sometimes to pretend that he hath seen things in the Vision of the Almighty which hath been no other than the Imagination of his own Heart and having given way thereto and finding a fear upon Friends thorough a tender respect unto him to Judge or dislike what he might bring forth under pretence of the Motion of the Spirit it in Probability encreast his Confidence especially when he considered what had been written unto him by some Friends in the Day of their Infancy which being in such Language as was suitable to an aspiring mind might tend to his hurt At length his fame grew so great as that amongst some Weak Friends it became even as a Proverb that none would prosper who should oppose him This by others hath clearly been seen to be a subtil way to obliege all such as should so believe to be Servants to his Will and for ought we know this Perswasion hath the more easily obtained him the repute with some of being set by the Lord in the like place amongst the Children of Light at this Dayas Moses had amongst the Children of Israel in his Day and this we doubt is the Occasion that the Rebellion of Corah Dathan and Abiram is much treated on to affrighten Simple People in our Publick Meetings for Worship of God since the Divisions amongst Friends especially in those Places where G. F's Papers relating to Church-Government have little place But alas those who are sound in the Faith cannot be affrighted with such things no more than they can be convinced with the sight of such False Certificates * Note The Reader may peruse the Fifth Part of the Christian Quaker and therein the said Certificates are more largely treated on recorded in the 21st Section of the Manuscript first mentioned in the Preface and ready for perusal of any Friend desiring the sight thereof as of late have been spread abroad in his Favour to render him an Innocent Man and to acquit him from the Guilt of some Matters of Fact laid to his charge when the Certifiers knew nothing at all thereof and of this he himself could not be Ignorant though the Occasion of spreading such Certificates abroad if he knew what was contained therein which would have been proved to his Face had he been but so Just to the cause of Truth as to have submitted to a hearing according as was desired and in the Preface signified before Friends of things Reproachful to the Truth whereof he is guilty But notwithstanding all this we dare not say that his Preaching the Light in the beginning of his Travels abroad as well as the Preaching the Light by others his Fellow-Servants in the Beginning with him was not the Ministration given them of God for at the sound thereof many Faces gathered Paleness Horror and Amazement seized many who then became sensible of their Lost State and Condition whilest they were admiring their Teachers and busied in Outward Ordinances more than in the Cross of Christ And that Day wherein many were not only so strucken with Amazement but through Faith received the Testimony given touching the Light of Christ might truly be termed The Day of their Infancy in the Truth and so the more likely to be prevailed upon by the Enemy who in that Day as in Ages past sought how he might destroy that Tenderness to the Truth which was so begotten for 't is certainly known that many whose Eyes ought to have been unto the Creator Admiring and giving Glory unto him for his Gifts of Grace and Ministration of Light then revealed did on a sudden admire the Creature in such an abundant manner as if not only the planting and watering were by him but the Encrease also and in that Day some whom the Lord hath made as Watchmen in the House of Israel were concerned thereat and Jealous with a Godly Jealousie and though at present 't is not with us to declare what that Jealousie was yet if the Tree may be known by its Fruit we may with Boldness affirm that the then admiring the Creature might be truely paraleld with that State out of which the Lord through the Ministration of Light or Spirit of Life had led many at that Day who had so learned the Truth as according to the Testimony thereof to have their Eye to the Light within viz. the Light of Christ and not instead thereof to any Outward Person through whom amongst other Brethren the Ministration of Light was revealed But yet notwithstanding some there were as before is signified that admired the Creature which not only became unto them a snare but 't is much to be doubted unto the Creature also that was admired for the Acceptation of more respect than was meet stands in the same ground with the Offering thereof and 't is too much to be feared that the imprudent Acceptation of what was unduely offered hath begot a Spirit of Pride and Exaltation in G. F. which the Lord is determined for his Name-Sake to bring into the Dust and if he did but seriously mind his State and Condition and was but more ready to appear little in his own eyes than to be accounted Great in the Eyes of others and not give way to such a false Imagination that true Judgment was committed to him in all things which can now be Testified was spoken by him and that at that time wherein his Judgement was known to be false and that he may take a Liberty knowingly to put Stumbling Blocks in the way of Gods People and yet be justified therein * Note When William Rogers discoursed with him touching this particular Passage in his Book of Womens Meetings And was not Micahs Mother a virtuous Woman Read Judges 17 and then a few Lines after though she was an Idolotrous Woman sayeth these and such
as that without them it might be just cause to question whether they were in Christ Jesus and if not then certainly not attain'd unto the New Creatures State which is a state of Salvation because the Testimony of the Apostle is on this wise 2 Cor. 5.17 If any man be in Christ he is a new Creature and not only so but that the very works of the obedience of faith were spoken also with relation to those spoken of Ephes 8.9 Who by Grace were saved through Faith and not by works For Paul in the very next following verse thus saith For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Besides 't is apparent that this our sense is true from Paul's very express words to the Philipians Chap. 2. ver 12 13. Wherefore my beloved as ye have always obeyed not as in my Presence only but now much more in my Absence work out your Salvation with fear and trembling For 't is God that worketh in you both to will and to do of his good pleasure This positively shews that though there was an exclusion of one sort of works yet there was another sort necessary to Salvation else he would not have said Work out your Salvation c. All which being seriously considered 't is evident that the meaning of the Spirit through Paul was the same with the Mind of the Spirit through James for that Paul's words plainly signifie that God hath ordained that those who are saved by Grace through Faith should walk in Good Works and that 't was needful to work out Salvation which doubtless related to the same sort of Works spoken of by the Apostle James when he said That Faith without works is dead Jam. 2.20 26. Because 't is clear from the context that James speaks of works in no other sense than to be as an evidence of True Faith and that 't was as impossble that True Faith could be and yet not accompanied with Works as that a Brother or Sister naked and destitute of food would be relieved by a bare saying Be warm and filled and so we may reasonably conclude that though the Apostle's Doctrine touching Salvation through Faith and not of Works be true not only with respect to the exclusion of Works which were legal but others also acted in the will of man yet from thence it cannot justly be implyed as in the Objection that good works may be wanting to such as are saved and sin committed instead thereof We now come to take notice of this Scripture mentioned in the Objection viz. Jam. 3.2 That in many things we offend all This was spoken by the Apostle in relation to a state which was not free from sin but yet it cannot be inferred from thence that such a state is not attainable nay the Apostle's following words are in some measure an evidence against such a Construction for he thereby saith If any man offend not in Word the same is a Perfect Man which was needlesly spoken by him if that inoffensive State was Not attainable and if a Cessation from sin in that case was attainable why not in all others also And as to these words cited 1 John 1.8 If we say we have no Sin we deceive our selves and the Truth is not in us we say as before to the words of the Apostle James that this also was spoken in relation to a State which was not free from sin but yet it cannot be inferred from thence that such a State of Freedom is not attainable and this sense is proveable to us from the very following words in the next verse If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness But if this satisfie not and that any should yet object that the Apostle's meaning touching the word Cleansing was but a cleansing from the Guilt and not from the Fact of unrighteousness To that this may in truth be answered that those who are cleansed from all unrighteousness are so cleansed by the Blood of Christ and such are born of God 1 Joh. 3.9 and of these the same Apostle saith Whosoever is born of God doth not commit sin For his seed remaineth in him and he cannot sin because he is born of God Which positive expression in relation to such a state as being born of God cannot admit of any other meaning though compared with other Scriptures in relation to the same state spoken of under other terms and therefore we conclude that these latter words cited out of John is a clear Evidence to prove the Interpretation signified in the Objection on the Apostle's words unsound viz. That the Blood of Christ cleanseth only from the Guilt and Not from the Act of sin so as to cease therefrom whilst on this side the Grave Especially if we consider that one of the Qualifications that the Apostle Peter expresly assigns to such whom he declares of to be cursed Children 2 Pet. 2.14 was this viz. that cannot cease from Sin and that also the condition spoken of by John on which a cleansing from all sin through the Blood of Christ comes to be witnessed was a walking in the Light even as Christ is in the light Read 1 John 1.7 Which cannot be witnessed but through a Cessation from Sin CHAP. IV. Touching Wisdom and Knowledge THe Apostle James tells us Jam. 3.17 There is a Wisdom from above this Wisdom may be taken to be that Wisdom Ephes 3.10 which Paul describes to be the Wisdom of God Jam. 3.15 and that there is a Wisdom which is not from above 2 Cor. 1.12 which may be taken to be the same wisdom which the Apostle Paul describes to be Fleshly and of this World 1 Cor. 3.19 The Apostle Paul also saith 1 Cor. 8.1 Knowledge puffeth up and yet 1 Tim. 2.4 Speaks of the Knowledge of the Truth As to the Wisdom that is not from above Jam. 3.14 15 16. James thus describes it If ye have Bitter Envying and Strife in your hearts Glory not and lye not against the Truth This Wisdom descendeth not from above but is Earthly Sensual Devilish For where Envying and Strife is there is confusion and every Evil Work But the Wisdom that is from above Jam. 3.17 he thus describes viz. 'T is first Pure then Peaceable Gentle and Easie to be intreated full of Mercy and Good Fruits without Partiality without Hypocracy But notwithstanding the Apostle hath so plainly described the Difference yet Experience tells us that Wisdom without Distinction is so much preacht against that many ignorant people are even set on float uttering their folly and confusion in a boasting self conceited spirit as if it were sufficient evidence that they are Good Christians and in the Feeling of the Power of God and Life of Christianity because they have confidence enough to cry against Wisdom
3.26 For the free Justification of Christ was to extend unto these who believed in him And in that State the Works of the Law were excluded so that there was no room for any to boast therein But then the Manner of that Exclusion so that no man should boast was by the Law of Faith Rom. 3.27 Now where a Law is it must necessarily follow that Obedience is due and whenso ever that Debt ceaseth the Law then becometh void But who so Impious to declare a Principle so Unrighteous as hath a tendency to make this Law of Faith void Charity obligeth us to suppose that no Christian-professor would wittingly thus do But yet we cannot but say that so great Darkness hath seemed to over-shadow some as that under the Notion of Christ's Righteousness imputed to Sinners 't is to be feared that many have indulged such a Liberty as little to regard the Counsel of the postle when he said Work out your Salvation with Fear and Trembling as if Salvation were to be obtained by an Historical Faith excluding all sorts of Works as unnecessary thereto and that a little Religion in the Head might stead a man more than a great deal in the Heart for where an Application of Christ's Righteousness is made by any person whatsoever in order to the Healing of that Wound which through the Temptations of the grand Enemy of the Soul man hath received if there be not according to the counsel of the Apostle Paul 2 Cor. 7.10 A Sorrow unto Repentance never to be repented of there 't is undoubtedly falsly applyed the aforesaid Sorrow cannot rightly attend the Creature in his lost estate and condition but First Through a sense of the prevalency of Satan by his Temptation Secondly Through bearing the Righteous Condemnation of the Lord upon the Transgressing nature that so through Judgment the Mercy of the Lord may be Witnessed and then when the Creature comes to be made Partaker of the Mercy of the Lord through a sense of his Failing a real Sorrow for the same and bearing in Patience the Righteous Condemnation of God than the Burthen of Sin may be removed and the Creature witness a State of Restoration These things lead us to consider How it comes to pass that people professing Christianity and owning the Scriptures of Truth and agreeing in Principles termed Fundamental whilst they keep to the Language thereof should thus Disagree To this we say That to the enlightned Eye 't is plain especially in the Matters whereof we are now treating and that it may be so to others we desire that the following Notations may be considered First The Apostle Peter tells us That no Prophecy of the Scripture is of any private Interpretation 2 Pet. 1.20 21. that is it ought not to be interpreted but by the Holy Ghost through whose Motion it was given forth and yet so great is the Curiosity of Men that they will be concerning themselves to put Meanings on the Scriptures of Truth though the words themselves will not warrant the same nor the Interpreters in truth Affirm That such their Meanings are through the Revelation of the Spirit Secondly There is a Proneness in Man to avoid the Cross of Christ and instead of Entering in at a narrow Gate to make their Passage into the Kingdom of Heaven as broad as their sensual Wisdom will admit Thirdly Though the Language of the Apostle Paul and the Apostle James be in substance one yet the Manner of Expressing themselves seems Contradictory to such whom the Lord hath not endued with the Knowledge of the Mysteries of his Kingdom and such a spirit of discerning as to see the Occasions on which they Writ The occasion of these differing Apprehensions being thus Discovered 't is now needful to sum up the whole matter and from thence to take occasion to remove so far as in us lies the Misunderstanding of the Words of the aforesaid Apostles and in order thereto we thus say This Discourse touching Justification and Salvation may be Reduced to this First That some professing Christianity are at least doubtful that others under the like Profession pretend to a State of Justification and Salvation through the Imputation of Chri'sts Righteousness whil'st they are continuing in their Sins and not only so but that No Works wrought in us though by the Spirit of Christ it self are of any Advantage to the Arriving unto the State of Justification and Salvation Secondly That others under the same Profession of Christianity are Jealous That the Principles which some hold forth have a tendency to Introduce a Righteousness of our own as Meritorious to Eternal Salvation which occasions us to Refer the Reader to a part of an Objection raised in the Third Chapter of this Treatise pages 15. and 16. and to the Answer thereto pages 16 17 18 19 20. for that we account it a very proper Conclusion to this Chapter in Order to the further clearing of the Truth and dividing the Word aright though written on another Occasion That part of the Objection aforesaid signified of to be proper on this Occasion is as followeth Though the Appostle Testifies That the Blood of Christ Cleanseth from all Sin yet this hath been Interpreted to be only from the Guilt and not from the Act of all Sin so as to cease there-from whilst on this side the Grave which doubtless was the Reason wherefore we sind these Testimonies Recorded in the Holy Scriptures Eph. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast thereby Implying as if Salvation through Faith might be Obtained though Good Works were wanting And so consequently Sin committed instead thereof since 't is irrational to conclude that whil'st Man is in the Body he can cease from working both Good and Evil In many things we offend all If we say James 3.2 John 1.8 we have no Sin we deceive our selves and the Truth is not in us To conclude this Chapter as we have already referred the Reader to view over the Answer contained in pages 16 17 18 19 20. to the above cited Part of an Objection so we now intreat him so to do and if it may be instrumental to open the Understandings of any so as rightly to distinguish Truth from Errour we then shall therein have our End AN Appendix manifesting some Fruits of Apostacy or Innovation FOrasmuch as the Title Page of this Second Part may beget in the Reader an Expectation of some further Discovery of Apostacy and Innovation since in this Part hitherto little thereof hath been Manifested We therefore thought meet to Add the Substance of an Answer given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker to be given forth by sixty six Persons that is to say by Charles Marshal and sixty five more from Ellis Hookes's Chamber in London the Twelfth of the
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
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
and by his Spirit we came to be baptized into one Body and so are center'd into the heavenly Fellowship of Christ's Body And as for thy saying A Belief in Certain Principles Doctrines and Practices necessarily depending thereon are the Termes and very Bond by which we became center'd into one Body and the Cause that gathered us this is not only wrong in it self though as is said before they may be the Fruit of the Bond but exactly like the False Churches in the World Papists and Protestants of all sorts in the Apostacy have Outward Marks and Tokens as being either of such an Order or having such a Commission or as believing in such Principles and submitting to such Practices and the like by which the Members of their Churches are described and therefore is it that amongst those there are outward Societies of Men certainly known as aforesaid according to the various Manners and Wayes which their Principles admit and allow of which are termed the Church of Christ and these have many Outward Orders Rules Prescriptions Ordinances Decrees or Laws for the Establishment and Preservation of their outward Society which being agreeable to the nature of their Constitutions may become fit means for the Conservation thereof but inasmuch as the Belief of certain Principles Doctrines and Practices necessarily depending thereon are not the very Terms or Bond to unite any in outward Assemblies whereby to assume unto themselves the Title of the Church of Christ for that if held in a pure Mind which is in the best Sense they are but the Fruit of that Bond and when held in an Impure Mind are no Indication that such are Members of Christs Church I cannot but say it is against right Reason for any to Prescribe and Establish Outward Indispensable Rules and Orders relating to the Conscience and in order to be a Bond thereon for the Conservation of Christs Body since 't is evident that the most certain and infallible Marks of Membership in the said Body are Invisible to the Outward Man though felt and known to the Inward Man of the Heart for though Actions outwardly just are many times the Fruit of the Spirit yet are not always certain Tokens that those through whom they appear are Members of Christs Body but those who are Circumcised in Heart and have the Answer of a Good Conscience towards God are the very Members of Christs Church and therefore the most proper Means for the preservation of such Members in the Unity of the Spirit and as Members of one Body is that whereby they came to be Circumcised in Heart and gathered unto the Truth which is no other but the Spirit and Arm of Gods Power which surrounds all those that wait upon him and have a daily Dependence upon the Lord with the Mind inwardly staid in the Measure of that Grace which the Apostle saith is sufficient for them and thus the Baptism of the Spirit will be witnessed continually in which every Member of Christs Body comes to be centered into an Heavenly Fellowship and Communion each with other in the Life of Righteousness The next thing I shall examine is whether R. B's Affirmative Answer to this Question viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience to give postive Sentence and Decision which may be Obligatory upon Believers be agreeable to Truth and Sound Doctrine My Observation hereon is this That he hath not here adjoyned Inward Conviction whereby they might find Clearness in themselves to the Sentence of the Church as necessary to the Obligation he Intends and inasmuch as nothing without an Inward Clearness and Conviction can become a real and acceptable Bond upon a Believer to be at Unity with his Brethren in the Belief and Practice of Things relating to Conscience and that those who are found in the Practice of other Mens Lines before they have Faith therein may oft times run into the Sin of Hypocrisy even as others may into the Sin of Negligence who through Unwatchfulness to their own Measures want Clearness of Sight and Understanding to practise and joyn with those things which others waiting in their Own Measures may by the Spirit be led into Therefore I cannot but say that the Scope and Bent of his Spirit so far as from his words I can Savour in relation to this Matter are not agreeable to the Truth and Sound Doctrine And since it is so as R. B. observes Page 35. That God hath not given us our Reasons to no purpose I shall according to the Line of right Reason a little further Observe First I find R. B. treating in his 7th Section concerning the Power of Decision thus to say Page 66. The only proper Judge of Controversy in the Church is the Spirit of God and the Power of Deciding solely lies in it as having the only infallible Judgment belonging to it which Infallibility is not necessarily annexed to any Persons Person or Places whatsoever by Vertue of any Office Place or Station any one may have or have had in the Body of Christ that is to say that any have Ground to reason thus Because I am or have been such an Eminent Member therefore my Judgment is Infallible or because we are the greatest Number or that we live in such a noted or famous Place or the like though some of these Reasons may and ought to have their true weight in Case of Contradictory Assertions Thus the aforesaid Author From all which two things are Observable First That the afore-said Author accounts the Spirit the only Judge Secondly That though he affirms that the Church of Christ hath Power in Cases that are Matters of Conscience to give positive Sentences and Decision which may be Obligatory upon Believers yet through his whole Treatise I find not that he hath described who are the Persons that are the Church and where those Persons do usually Assemble as the Church of Christ and therefore though my very soul abhors lightly to esteem of the Elect of God or to undervalue the Power the Church of God either stands in or are indued with yet since I do know how dangerous a thing it is for any to burthen the Consciences of Gods People though under ever so specious Pretences and that when we speak of the Church of Christ we mean Visible Persons distinguisht as outward Persons by Names that may be known to the Outward Man though as Members of Christ's Body distinguisht not by such Names but by that Name which is written in Heaven and known to the Inward Man I cannot but query To what end doth the aforesaid Author assign the Decision of Cases of Conscience which are Matters certainly to be known so as to be binding on Believers to Judges so describ'd as that a greater Controversy may immediately arise upon the asking of this question Who or where those men are This instead of removing one Difference or clearing one Doubt may beget more
lyable to err than a treating on this Scripture Take eat this is my Body and apply it to outward bread would And though none amongst the People of the Lord called Quakers as ever I yet heard treated on the later Scripture in Approbation of the sense and application before recited yet I find the aforesaid Author treating on the former Scriptures and that as to me appears with respect to settled Assemblies who if they watch not may err which is easily to be savour'd if the whole scope of his Treatise be but duely weighed The service for God and his Truth in his so doing at this day is hard to be understood by many who have an Honourable esteem for Truth as preach't in the beginning especially since it may occasion many to stumble and fall through a Jealousy that those Scriptures in process of time may be used to enforce Obedience to Outward Sentences and Decrees relating to Conscience whether the Understanding be so illuminated as to see the service of such Obedience for God and his Truth yea or nay And since it is so that of late much is spoken touching the Authority of the Church and that the Church is not lyable to err and that the Apostacy shall never enter the Generality more it is at this time with me to treat a little further touching things of this nature And though I would not be understood to say that the Church of Christ is not invested with Power from on high for every Member thereof according to measure stands in the Power or that the Apostacy shall enter the Generallity again yet I have this certain sense that in Asserting the Authority of the Church and her infallibity c. time hath not been so well imployed as might have been in an inward exercise to be comprehended in the Power thereby to be preserved out of all Apostacies and error but to proceed We read that the Author to the Hebrews tells them They were come to the * Heb. 12.13 General Assembly and Church of the First-Born which are written in Heaven and to God the Judge of all we do not find that the Scripture speaks of the Authority of this General Assembly so that their Sentences and Decisive Judgments should be a Bond on Believers to obey though they see it not but saith God is Judge of all Neither do I find that the Scriptures make mention of any General Assembly of the Church of Christ other than in this place And since the word Church is mostly used in Scriptures with respect to particular Congregations or Assemblies what ground is there to exalt the Power of a General Assembly above any Particular one especially since no such Assemblies whether General or Particular as Assemblies of men have Power one above another further than the Power of God appears more eminent in Degree in one than another for God by his Spirit alone is Sole Judge which appearing though but through an Handmaid or meanest of the Flock in the least of Assemblies ought to be submitted to when God's Witness in the Conscience Answers whether an Assembly esteemed a General Assembly approve thereof or no. Where two or three are gathered together in Christs Name there is the Church of Christ * Matth. 18.19 20. Christ saith If two of such agree on Earth as touching any thing they shall ask the Father it shall be done for them of my Father which is in Heaven Can the Agreement of a General Assembly do more than this viz. than Prevail with the Father and therefore I may well query Why the agreement of Two in any Case who in Christ's Name agree ought not to have as great a Prevalency amongst their Brethren as the Agreement of an Assembly esteemed a General one ought And why the People of God at this day may not have an Eye as well to two Brethren who in Christ's Name agree and are at Unity in the Truth as unto an Assembly esteem'd a General One Though particular Societies of Men may constitute some Persons or Person to represent them and so may conferr a Power on them to negotiate Outward Worldly Affairs and by reason of such Constitutions there may be Assemblies which in that respect may be called General Assemblies yet I query Whether any Assembly of the People of the Lord can in a proper Sense be called a General Assembly of the Church of Christ unless such a one where every Member of Christ's Body is convinced because as they pretend to the Exercise of no Power in their Assemblies when negotiating the Affairs of Truth as Members of the Church of Christ and not barely as men but Gods Power so they do not profess that as such they have Power to confer Gods Power and Spirit on any for they account that only proper to Christ the Lord and therefore if any particular Congregation should attempt to send Persons as their Representatives to any particular Place in order to meet together as a General Assembly of the Church of Christ or that any part of the Church without such particular Election or Mission should Assemble together and call themselvs the General Assembly of the Church of Christ I Query Whether those so affirming would not therein manifestly erre Yet I would not hereby be understood to Judge it as an Evil for any whether Apostles or Elders or any else to meet together when where and as often as they in the Spirit shall find Freedom from the Lord so to do nor yet being met together to judge them for giving forth any thing by way of Recommendation to the Consciences of their Brethren when they find freedom from the Lord so to do Yet in this Case every one had need to wait in their Own Gift that so they may not exercise themselves in things beside their Gifts and then what such bring forth may have an Answer in the Consciences of their Fellow-Brethren But should such Assemblies take upon them to give forth Positive Sentences Decrees or Decisive Judgments in Matters of Conscience in order to become a Bond upon Believers to Obey though they see it not and in defect of Obedience to such their Sentences pronounce all such their brethren who may refuse to obey the same Rebellious against the Lord they would therein manifest themselves to be laying another Foundation than that which hath been already laid and so it might be Just with the Lord to withdraw his comforting Presence from them R. B. Page 63. treating of the Liberty of Conscience which may be exercised by the Members of the True Church diversly without Judging one another thus saith There is a certain Liberty and forbearance also that is more perticular and has a relation to the Circumstance of Times and Places which will not hold universally the first was in suffering Circumcision to the Jews the second was in Observation of certain dayes the third Abstaining from meats To which I say The aforesaid Author as in other things
reached the Consciences of many I now come to take notice of these R. B's words And yet 't is strange that W. R in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation and not of Command On this I Observe First the said sentence is made up of a Part of one sentence of mine and with the addition to that sentence of these R. B's own Words and not of Command and all this as by his discourse to me appeares to insinuate a belief that I hold a Principle so large as that the very Murtherers of Christ those that persecuted and burned the protestant Martyes and all Idolotry wickedness and superstition were to be thereby Justified which my Soul abhors and blessed be the Lord he hath given me a better Understanding than to assert any thing from which such horrid conclusions may be drawn and indeed his language seems to favour of that Spirit which opposed the Children of Light in the beginning saying The Jewes acted from the Light in them when they crucified Christ And since R. B. is so disingenious as not to lay down all my words nor yet the occasion which if he had his present discourse hereon would have seemed more impertinent I shall therefore on this subject further add R B. in his book of Government asketh this question Whether the Church of Christ hath Power in any cases that are matters of Conscience to give positive sentence and decision which may be Obligatory upon believers and then proceeds to Answer the said Question thus I Answer affirmatively she hath on this occasion treating amongst other things I say that it doth seem plainly to contradict this Wholsome Testimony of and for the Truth viz. That the sentence and Judgment of any man or men whatsoever relating to matters of Conscience ought not at this day to be given forth but by way of recommendation to the Conscience which to my knowledge hath been the Practice of the People called Quakers and when the Conscience is sensible that Gods Witness therein Answers then the Conscience is or ought to be bound other bonds may make Hipocrites and busie Bodies but not good Christians 'T is now to be Considered how from these my aforesaid words spoken on the aforesaid occasion with respect to a dislikâ— of oâ—â— Believer or Disciple of Christ his imposing upon another Contrary to his Conscience R. B. can draw a conclusion that my my Language in that Sentence hath a Tendency to Justifie the Jews in crucifying Christ and those that persecuted and burned the protestant Martyrs and not only so but Idolatry Wickedness and Superstition c. And whereas after he hath made his aforesaid insinuation he freely agrees to my words if as R. B. saith his meaning be that no man of or from himself only or by Vertue of any office c. Ought to command any thing to be performed in the Church but saith R. B if he will say that no man albeit really moved by the Spirit c. ought to go further than a recommendation it is a most insolent limiting of God Under a false pretence of Liberty These foregoing words of R. B. gives me occasion thus to Answer that since my words would admit of a Construction allowable by himself for Truth his secret Evil Insinuations fall to the Ground and as to the latter part of his Construction thereon I thus say That what God moves to ought to be Obeyed that his power is unlimmitable that all his actions motions and commands are just because they are his But yet though I so grant I do Affirm that there is not the least Ground in the Scripture of Truth nor yet from the Light of Christ to believe that in this our day God hath or by his Spirit will move any member of the Church of Christ to give forth certain Orders and Prescriptions with respect to the rest of the members as that which though relating to their Consciences they ought to Perform and Practice whether they see if their duty or whether tehy are or no free so so do for if the Blind was not to be accepted for a sacrifice under the First Covenant much less can it be acceptable under the Second unless God should so command which we have no Ground to suppose and foarsmuch as this Subject is largly treated on in the 7th Section of the First Part of the Christian Quaker which is given forrh by me on the behalfe of my selfe and others concerned I shall referr the Reader thereto for the further Mani festation of the Truth relating to this this matter And whereas R. B. sayeth that things may be proposed to the Church by way of Command I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker and also to my Answer to his Book of Government contain'd in this Treatise in both which the Scriptures urged by him relating to the word Command and such like are treated on and the meaning thereof according to the Truth discovered Fourthly If any did suppose that by my asserting the Ancient Apostolick Order was Established among us upon the Right Basis and Foundation I intended that these particular Orders relating to Outward Things that were among the Apostles either were or were to be Established among us they did much mistake me for I never purposed any such thing but only to signifie that by Establishing the Government and Authority in and upon the Spirit only and such as are led by it we did Establish it upon the same Basis and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built for I am far from Believing that the most exact Conformity to the Order and Method of the Church in the Apostles Days or even to what may be now appointed by the same Spirit without the Inward Life and Virtue go along signifies any thing for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God and therefore that no Act done without Conviction will any ways be profitable to the Doer yet that hindereth not but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed and be Judge dtherefore in respect that through Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty for if it should be said no man were to be condemned for not doing that which he yet sees not to be his duty then no man were to be condemned who had by Iniquity and Unwatchfullness brought hardness and blindness upon himself for all the Iniquities be commits afterwards and how would this tend to Establish Rantism the Substance of which is to bring their Consciences to that pass as not to be sensible of any Checks then the
Nations are not to be blamed for all their Idolatry Wickedness and Superstition for that they are not sensible of the Evil of it whereas Truth teaches us to believe that had they been Faithfull to the small measure of Light in things more obvious it would have further opened and manifested other things Then should not the Jews have been condemned for crucifying Christ since Peter says they did it ignorantly and Paul testifies that if they had known they would not have crucified the Lord of Glory Yea then all those that persecuted and burned the Protestant-Martyrs were not to be Judged for it because they supposed they did well in it even according to Christ's Testimony who says that in killing you they shall think they do God good Service shall men then never be condemned for doing evil or omitting their Duty because they see it not what absurdity would folthereupon may easily appear and yet it is strange that W. R. in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of recommendation not of command wherein he doth either greatly mistake the matter as affirmed by me or otherways run into a far greater inconveniency than he is aware for if he mean that no man of or from himself only or by vertue of any office or place he either hath or hath born in the Church of Christ ought to Command any things to be performed in the Church I freely agree to it and have asserted the same in very full and ample termes But if he will say that no man albeit really moved by the Spirit of God ought to go further than a meer reomendation it is a most insolent limiting of God under a false pretence of Liberty will necessarily conclude that God hath not Power to command any thing unless men be content to agree to it For the Controversy is here drawn to a narrow Compass for he that will allow that God hath Power to command things to be practised in the Church and that those Commands must be conveyed by immediate Revelation through some of the Members of the Church and that it may fall out that some of the Members of the Church may thorough weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned or say that God hath not Power to Command or that there is no such Revelations now a Days as do the Priests and Truths Enemies or that Man is not Condemnable for Disobeying God if he believe it not to be his Duty which is as much as to say that Unbelief is no Sin Now let these things be seriously considered how this is or can be avoided without granting the things affirmed by me for what way the Truth can be asserted the Honour and just Authority of God acknowledged the necessity and continuance of immediate Revelation affirmed and the Iniquity of Unbelief not justified and the just Judgement of God upon the Rebellious and Disobedient vindicated without affirming what I have done And if any can do this in words more wary than I have done I shall very readily agree to it For that things may be proposed to the Church by way of Command and further than a meer Recommendation the whole Current of the Scriptures shews not only to the Church among the Jews where Moses and the Prophets do propose the Will of God to be performed very positively and peremtorily but even under the New-Covenant as appears in the 15th of the Acts and in many places of Pauls Epistles particularly that on 2 Thes 3.14 If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This then being manifested with respect to those times I would know of W. R. whether Christ has now lost any of his Authority or has left off to rule his church immediately by his Spirit whether so to affirm be not grossely to contradict the Ancient and Primitive Doctrine of Friends W. R 's Tenth Observation [k] [k] This is not my Concern having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto Fifthly Whereas some did suppose that I did make the Difference in the End but very small betwixt Decissive Judgement among Friends and among Papists and other Persons because I say they place the Decisive Judgement in the Plurality of an Assembly made up of their chief Teachers and Ministers and albeit I limit it not to that yet I seem to affirm That it most usually is so conveyed and so the difference only is that they make it always so and I most usually To this I answer that if in Charity I may suppose this insinuation comes not from malice at least it proceeds from great Ignorance of the Popish Principles and it were better for such to be silent than to Judge of things they do not understand for the Difference here is very Great and Fundamental in respect both Papists and others do affirm that men by vertue of an Outward succession or vocation may have true Right to sit and give Judgment in such Assemblies albeit they be void of true Holiness and have not the Grace of God which they say is no necessary qualification to the being of a Minister so that they Place the Power of Judgment not onely in the plurality of Votes absolutely in which we differ from them but also in the Judgment of such as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God and whom even supposing them to be Gracious they Affirm not at all to be led by the immediate Spirit of Christ which they say is now ceased now can there be a greater difference than is betwixt these two to wit to affirm that the Power of decision is in an Assembly of men to being Members of which assembly the Grace of God is no necessary qualification and who deny any such thing as to be immediately led by the Spirit of Christ as a thing not attainable in these Dayes and yet that all Christians must be Subject to what the Plurality of such an Assembly so Constitute do determin And to Affirm that the Power of Decision is onely and alone in the Spirit not necessarily tied to a general assembly but if it please God to make use of such an assembly yet neither to the Plurality of them but in and thorough such of his Servants as he sees meet and that none are capable or can be supposed to be Members of such an assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not onely is but has truly wrought to mortify and regenerate them in a good Measure in whom the Judgment of Truth really
in the Latter-End of the Quarterly-Meeting a Paper of Anthony Pearsons that directed That the Way of Truth should be as the Way of a Ship in the Sea and such like Answ I consented to a Paper that had some such Words but knew not 't was Althony Pearsons Qu. 14. Whether didst thou advise That Papers of Condemnation should not be Recorded or gain-sayed it and the bringing in Friends Testimonies concerning Friends Faithfulness or Unfaithfulness in the Case of Tythes Answ To this Fourteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Questions signified in the Fourth and Fifth Queries to John Wilkinson already Cited Qu. 15. Whether didst thou consent to approve of or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for his being Marryed by a Priest Answ No. Qu. 16. And Whether didst thou say Thou wouldst have all Friends left to their Freedom to pay Tythes or not to pay Tythes Answ To this Sixteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Question which was the Seventh proposed to John VVilkinson Though before the giving forth of these Queries there might be some small Differences amongst Friends in the North which were aggravated by G. F's Wife partly by her causing to be Read in the Quarterly-Meeting in VVestmoreland a Paper dated the 21 st of the 11th M on 1672. given forth by her against John Story and therein signifying that he judged the ‖ Note John Story denyes that he ever Judged the Power of God Power of God as it broke forth in Hymns or Spiritual Songs Yet many were not so well satisfyed that G. F. was one of the chief Persons that occasioned or at least encouraged the keeping alive of those Differences until these Queries were sent to John VVilkinson and John Story But then Jealousies entred many that occasion was sought against them and meerly because they could not gratify that Spirit in G. F. which as was also Jealoused had Accepted of such Submission from some as many Faithful Friends have abhorred I now come to make some Observations on the afore-said Queries wherein I shall consider the Matter of them and the Manner of Negotiating that Matter 'T is plain to me that if John VVilkinson and John Story had answered to each Query proposed to them respectively Yea then since G. F. received the Information and prosecuted the same the Informer against them to G. F. would have had his End which doubtless was To render them guilty of Evil Principles or Practices and have G. F's imaginary Authority to prosecute them for the same The Consideration whereof leads me thus further to observe That if any one of the Matters therein contained could not render the Person therein concerned by his Answer Yea guilty of Unsoundness in Principle or of any Evil Practice then 't would follow That G. F. as well as the Informer endeavoured to make the Person so concerned an Offender in that Particular which is no Offence The Reader may now weigh the Matter in the Ballance of the Sanctuary which if he doth he will doubtless perceive that the Answer Yea to several of the Queries will not render either of them either Unsound in Principle or Blame-worthy as to Matter of Fact From the Nineth Query to J. S. and his Answer 't is observable That if J. S. had said Keep Order by way of Reproof to the Noise of Deceit by one Person though pretending to sing for Joy whil'st another was Praying 't is no Matter of Evil Fact but a Shame to any one so to Esteem it since God is a God of Order and not of Confusion in the Church And indeed to me there is one thing above many others that seems worthy of Observation and that is the Second Query to John VVilkinson when an Answer Yea could not render him an Offender unless 't is sound Doctrine That the People called Quakers ought to practise Things that are Imposed by Man or in the VVill of Man which the Scripture gives no Authority or VVarrant for If G. F. would be so plain as positively to assert that which seems to be implyed in that Query if from a Query any thing may properly be implyed then 't would put an End to the Controversie with many For then it must be asserted That there is either One or more that have Power to Impose in the Will of Man that which the Scripture gives no Authority or Warrant for But notwithstanding I will suppose in favour to G. F. that as Answer to this he may thus say I did not put that Question with an intent to justify Imposition in the will of man but rather to find out whether what Robert Barrow and others have endeavoured to impose having a perswasion that my Papers have been given forth in the Motion of God was accounted Things imposed in the Will of Man and that if it should so appear John Wilkinson unto whom the Question was proposed might condemn the same since I affirm that I have given forth nothing to be imposed but what I have been Moved by the Spirit of God to give forth and therefore ought to be submitted to The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript wherein the Differences amongst Friends are collected as before is hinted which with the Answer thereto may be proper to Cite on this Occasion The Objection and Answer followeth Object The Spirit of God which is but One in All hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to obey and this cannot be called the Dictates of fallible Man but of the Spirit given forth through man and wast thou that pretendest Thou seest it not thy duty to obey but obedient to thy ow measure thou wouldst then see it so and be one with the Brethren and therefore we cannot but tell thee 't is Thy Duty to obey since the Reason thou seest it not thy Duty is thy Want of Diligence and not waiting in thy own Measure Besides we find that G. F. hath lately given forth a Paper the Import whereof is to justifie Prescriptions To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to Act and Do because the Spirit of Truth hath so moved But this is to suppose that which under the Dispensation of the Second-Covenant we have not the least Ground from the Scriptures of Truth or Light of Christ to suppose and so we do
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
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
other Matters that the Agreement related not to the Rumor whereof as I suppose coming to G. F's Ears I was informed by several that he render'd the givers forth thereof or at least one of them Covenant-breakers and 't is credibly reported that G. F. is the Person who industriously spreads the same amongst Friends of which more anon as an Evidence that Thomas Gouldney William Ford and William Rogers are accused on this score for Covenant-breakers we think it necessary to recite a Letter written unto them on that behalf the copy whereof doth follow The 9th of the 6th Mo. 78. Thomas Gouldney William Ford and William Rogers with the rest of John Story 's and John Willkinson 's Party who are known or unknown I Understand that you had a Meeting with G. F. and others at Bristol at Winter Fair last and Articles and Covenants were drawn and agreed on both sides That no Papers were to go forth without the Consent of both Parties and contrary to all Covenants Engagements and Contracts when G.F. and the rest were gone from Bristol you have drawn up papers concerning the Meeting Manuscript Books some thirteen sixteen or twenty four sheets as it 's said and have sent them into the North Bukinghamshire and Barkshire as they say and also you sent them by Lewis Landy into Hartfordshire and Bedfordshire and Huntingtonshire and ride up and down to dissaffected and loose raw people but this work hath got you no Credit in the Nation but hath manifested you to be Covenant-breakers and not Men of Truth nor Credit for many Friends being at Bristol Fair and knowing of the Contract and Covenant that no Papers should go forth without both sides seeing them and yet you contrary secretly in an underly and treacherous way sent Papers behind the backs of them that were concerned and as they say you never sent to them This practice of yours is more wicked and worse than the Priests and so in this presumptuous willful Work of yours to defame others have defamed your selves whereever your Papers come and made your selves of no Reputation nor Credit amongst Men nor as to the Truth for who can trust or believe you until you call in your Papers again by Judgment and Condemnation wherever you have sent them for such works as your spirit manifests are not fit for the Society of Men for all judicious civil men would abhor your Practice and Doings and do abhor it except some few Airy Notionists here and there that cannot live under the Cross of Christ And is not this Scripture come upon you which Christ saith When the unclean spirit is gone out of a man he walketh in dry places and returns again with seven other Spirits worse than himself and the latter end of that man is worse than the beginning And would not some of you have been ashamed to have broken Covenant and Promise as you have done now before you were convinced of God's Truth but as the Apostle saith The wicked shall grow worse and worse Surely had there been any tenderness towards God and his Truth that doth not change and had there been any regard to your Reputation as Men then wilfulness would not have hazarded all but in that wherein you have sought to defame-others and make them of no Credit you have defamed your selves and made your selves of no Credit in all Countryes where your Books have come amongst sober honest Friends that keep their Integrity which indeed Friends at the General Meeting were surprised could hardly believe it when they heard that you had sent your Books into the North and Esum c. and into the East by Lewis Landy and other places and though you do degenerate from Truth yet to degenerate from common Civil Men in breaking Covenants and Engagements before so many Witnesses but many that have heard of it do testifie against it in all Countryes where it comes and say That will not do your Business And if these be your Weapons to set up John Story and John Wilkinson with these are very shallow ones and if this be the Spirit that cryes against Forms that run quite out of Form and Truth that can break all Covenants and Engagements so easily but this is like John Story 's creeping Spirit 's work which hath led you to act both contrary to Truth and below Natural Civil Men and to be Covenant-breakers and fierce despisers of them that are good and so these Papers and Doings of yours have given much Satisfaction to the Country to see your Treacherous Spirit and of John Story 's that you promote your Sect-Master and the Fruits of his Separate Meeting and this Spirit doth manifest itself to be contrary both to Truth and sober Men in all Countryes where your Papers have come to your Proselytes which indeed are not very many and them that are they are so ashamed of your Work that we cannot get a copy but Lewis Landy has promised a Copy as it 's said and what you and John Story and John Wilkinson do sow that will you reap when God's Judgments come upon you and you rewarded according to your Works and when Grim Death seizes upon you whose Works you are doing in Wilful Darkness then remember how you have Justified the VVicked and Condemned the Innocent and your latter end as Christ saith is worse than the beginning But I desire that you may Repent and condemn all that has been done by you on this wise and bring John Story and John Wilkinson to condemn it also and so come again into your first Love and into Unity with Friends for at present we see and take notice in our Countryes that none but who are of loose Spirits are affected with your Works for common honest men abhor them S. H. That now the Reader may know what is the pretended ground wherefore this abusive Report is so confidently spread we desire the Reader to peruse the * Note the said agreement is before cited in this treatise Agreement made between and VVilliam Rogers on behalf of themselves and Friends concerned which is mentioned in the last recited relation of passages in the 12. Section and therein they shall find that each party had liberty to have a Scribe to take passages in the Conference which to them severally should seem meet and that when any thing was read and finally agreed by both partyes to be recorded the same should be at the End of every Meeting subscribed by both Partyes and by at least six credible persons of each side but not a word intimating that no other Relation should go forth and the reason of that agreement was not to obstruct any Member of the Meeting if no Memorials of Passages in the Conference could by Agreement be recorded to give a Relation of the Truth for had it been so intended there would have been an Article to that purpose to be a bond on the persons between whom the agreement was made and that they should
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
saith to this my Query whether thou G. F. did not advise Nathaniel Crips to buy his Tythes c. if thou deny it I will undertake to prove it or bring it under the hand of Nathaniel Crips that thou so did To this a Part of G. F's Answer is on this wise But for him to turn this and say I advised him to buy his Tythes he doth me a great deal of Wrong and so he might have spared to impeach me Wrongfully And in another Part of his Answer thus In the Morning I was walking in his Chamber I saw this Spirit made some like Devils that they mattered not what they said to blemish the Reputation of them that wished them well both Temporally and Spiritually From the Word Temporally 't is rational to suppose that G. F. for the temporal Good of Nathaniel Crips advised him to buy his Tythes even as he denies not that he advised Mary Penington for the Good of her and her Children whereof I have already treated to secure her Estate from the Spoilers but here methinks the Reader may be apt to query What should be the Reason that G. F. should seem to deny this and not his advising Mary Penington to secure her Estate since here also he might have as well crept out under the Notion that Friends in some Cases when they are weak are to be left as he did in the Case of Mary Penington To this I say G. F. can best answer however the Reader shall have my thoughts which are these I think that Isaac and Mary Penington had not of late so honourable and good an Esteem for John Story as Formerly though they may for G. F. even as Nathaniel Crips hath of late been disaffected with G. F's Actions in some things though not with John Story 's so far as I know Now if G. F. should have denied the Matter relating to Mary Penington it might have occasioned the loss of his Interest in her and her Husband and with them in many more because they know it to be Truth and if he could have gotten Twenty Eight Persons to have signed a False Certificate that he did not so advise 't would have had no more Credit with them than the signing of the False Certificate hereafter following by Twenty Eight hands whose End therein I take to be to evidence in his favour that what I and many more saw with our Eyes was Vntrue hath place with me and such many others which is none at all but G. F. having already in great Measure as I suppose if not altogether lost his Interest in the heart of Nathaniel Crips he peradventure in that Case scruples not to deny the Truth and for ought I know 't is on this Confidence that he can obtain a False Certificate under the hands of Twenty Eight Persons that he did not so which though it might the more confirm Nathaniel Crips that G. F. is wrong yet many others might be the more confident that his Opposers are Wrong and since the Import of his Answer implies a Denial that he advised Nathaniel Crips to buy his Tythes I think it needful here to cite not only Nathaniel Crips his Certificate and Testimony in that Case but also the Testimony of Robert Arch in Relation to G. F's Advice to him also touching the Buying of his Tythe THis is to certifie all whom it may concern that G. F. being several Years past at my house and as he and I were speaking together concerning Payment of Tythes I told him that in the Parish where I dwell there is both Priest and Impropriator and that both of them claimed Tythes of the Inhabitants and amongst our Discourse that we had thereabout G. F. then advised me to purchase the Tythes of them this he spake in Love to me and I took it no Otherwise but if he will prosecute others for such things whereof he is more guilty himself he will much lose his honour and hardly ever recover it again this I thought fit and indeed bound to certifie whereunto I subscribe my Name The 23d of the 11th Mo. 1677. Nathaniel Crips GEorge Fox being at my house as I remember it was that time that he came into our Country to set up the manthly and quarterly Meetings and there being several Writings or Epistles read of George 's which were as Instructions to Friends to be read at the quarterly Meetings in which there was written as I remember that such Friends that did pay Tythe should be exhorted or admonished which I took notice of and when I had a convenient Opportunity as George was in my Garden I told him there was two or three Priests and two Impropriators did claim Tythe of me or of my Land but unto the Priests I had never paid any and as for the Impropriators I did not much contend with them but did suffer them to take the Tythe said G. F. to me canst not thou buy it buy it said he I answered him that I did look upon it to be no odds or difference between paying of it and buying of it So that what George did then say to me I took it that it was in tenderness to me and so I believe to this day Burton-Hill the 18th of the 11th Mo. 1677. Robert Arch. It now remains that I say something of G. F's Departure out of the Meeting at Broad Mead within the City of Bristol in time of Persecution since a part of his words in Answer thereto are on this wise Oh William I am sorry thou shouldst affirm this Untruth and father it upon the sight of thine own Eye which I say is utterly False But I do remember many years ago I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me nor as much as askt for my name then that I heard or could understand by any other and I believe there are many in Bristol that have not let in Prejudice and Enmity against me that will witness against this false Charge and for thee to term this a distrustful and despairing Spirit c. this is not well This is the substance of what G. F. saith in his Answer to me as a Vindication of himself but forasmuch as before I received his Answer he was offended at my discourse touching this matter amongst Friends which by the way was occasioned through his Reflections on John Story as a Fleer in time of Persecution which never yet was convincingly proved unto me and therefore for the clearing himself the best he could gave forth a Paper I think it needful to add that also that so the Reader may know the most that G. F. can say for himself but first the Reader may observe that though G. F. saith for thee to term this a distrustful and despairing Spirit yet his so saying is groundless my own words were these which some may term
none of them about these things these fourteen years and in these Meetings the Glory of God was seen and Fleeing in time of Persecution it was abhorred And as for their saying Some body spoke in Bristol Meeting after I was gone down I know nothing of that but I came down to Joan Hilyes and Friends were in the street and came to me there and I knew nothing but they all came down and if I had fled in time of Persecution I had not been in so many Goals and Prisons but might have kept out of them and yet this they say Iohn Story he hath born the heat of the day and George For he hath fled in time of Persecution G. F. I now come to make these following Observations on the words of his late Answer and former Testimony touching my Charge concerning him in his late Answer to my Charge he saith I remember I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me Now let us compare this with the former Testimony which thus begins Whereas William Rogers hath falsly charged me that I should flee in time of Persecution c. and then proceeds thus saying As for the Meeting at Bristol there came no Souldiers or Officers whilst I was in the Meeting neither before nor after He that runs may read that George Fox in some cases doth not matter what he saith which by his own Rule witness his before-cited words in relation to Nathaniel Crips is the very Mark of that Spirit that made some like Devils By his former Testimony it also appears that there were some Friends at Edward Pyott's and that he bid them Go away that Edward Pyott's Son who I know was a Young Lad then accompanyed him through the Fields that when Dennis Hollister and Thomas Gouldney met him he bad them Walk by because many People were walking there and after that he met George Bishop whom likewise he bad Walk by and though at length he came to the Meeting and as is credibly reported by back and unusual Ways yet I find not one word positively testifying That he stayed in the Meeting until the Meeting broke up neither is it rational from his words to suppose that he thought the Meeting ought then to break up for if he had to what end did he ask this Question Why do Friends busle and make such a Throng since 't is certainly known that at the Breaking up of Meetings 't is usual to have a Throng and Busle and therefore comparing this with Testimonies that hereafter will follow viz. that G.F. should say Friends keep your Meetings keep your Meetings 't is rational to conclude that though G. F. designed to depart himself yet he thought it not meet that the Meeting should then break up and if so no doubt this in G. F. may as justly be termed Fleeing in time of Persecution as the like action pretended to be done by another may And to be very plain I no way doubt but that if a False Witness-Bearer had wrongfully said but thus much of John Story as G. F. hath said of himself there would not have wanted a G. F. or some of Party with him that would have scrupled to have said John Story had acted from that very Spirit which said Master save thy self And although all impartial and understanding Readers from what is already said may have a sense that G. F. hath Fled in time of Persecution if the Rule of himself or his Party be good in relation to their Pretence of John Story 's departing out of a Meeting yet for a further manifestation of what is now intended the following Certificates are cited WE do hereby declare that we were present at a certain Meeting held in Broad Mead within the City of Bristol on account of the Worship of God and that it was at a time when Persecution attended Friends in their Meeting and that at that Meeting George Fox stood up and spoke in the Meeting and after departed out of the Meeting at a Back-Pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his Departure at that time we have cause to believe was to avoid being taken Prisoner Mary Gouldney Mary North. Ann Day To this Testimony I also can bear witness with this further Addition that after he stept down from the place he stood upon to speak and was departing some Friends were moving to go with him and he perceiving it as I took it said holding out his hand Keep your Meetings Keep your Meetings and accordingly the Meeting was held a considerable time longer after his Departure William James I Do remember on this Occasion aforesaid that George Fox did depart out of the Meeting aforesaid before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution and as he was departing he said to Friends to this Effect Keep your Meeting and I believe his so departing was to save himself from being taken by the Persecutors Nathaniel Day I Do on the Occasion aforesaid declare that I do remember that George Fox did depart out of the Meeting aforementioned a considerable time before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution I do also remember that my Uncle Dennis Hollister did acquaint me that George Fox did advise him to absent himself from Meetings in time of Persecution Samuel Hollister And now though it be not so immediately my concern to take notice of what he writes touching the Meeting at Ringwood as that at Bristol yet since he hath made mention thereof and that 't is as I take it the most he can speak in his own favour in relation to that Matter I think it needful to make some Observations thereon which are real Cause of Jealousie that G. F. was at that time led by such a Spirit as would have by him and many of Party with him been termed The Spirit that seeks to save Self had it but appeared in John Story The First thing I take notice of is these his Words There came ten or twelve Women from Pool who in Probability came with an Intention to come to a Meeting and yet by G. F's Relation they came five or six Hours before the Meeting was to begin whether this be probable I shall at present leave to the sense of others The Second thing I take Notice of is this G. F. walkt with a Young Man and then there came another Young Man this is Cause of Jealousie that G. F. had a shifting kind of design to take Young Men for his Companions even as he did Edward Pyott's Young Son Edward and bid some whom he calls Friends Go their VVay how good they were in G. F's esteem is a question because he tells us
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
the Authority of God's power have an Vnderstanding given them of God to act and determine in Affairs appertaining to the Gospel and its Order John Blaykling hath been so puft up with spiritual Pride as that the Lord hath suffered his Wisdom to be turned into Folly and his Zeal into Envy whereby he now is as well as heretofore hath been in another Case relating to John Story so dexterous in giving forth a False Certificate And now to conclude I recommend the whole to the Righteous Witness of God in all Consciences nothing doubting but that the Lord will yet more and more arise to oppose that prophane ungodly Spirit which thus strives against his Heritage making Lyes False Certificates Vnjust Slanders and Reproaches as the chief Instruments to take away the Good Name and Reputation of such as cannot bow to the Will of Man nor leave the way of the Spirit of Life wherein they have begun in Expectation to be made perfect through Conformity to Outward Ordinances knowing this that those who have begun in the Spirit cannot be made perfect by the Flesh William Rogers We shall now conclude with a particular Matter relating to G. F. and J. Story George Fox writes unto John Story on this wise John Story I have seen a paper that is scattered up and down in Yorkshire and Westmoreland as I have heard and also that thou shouldst shew it to a Friend at Kendal now if thou hadst had so much Humanity before thou spreadst this Paper abroad thou mightst have sent to me to have known the Truth of it or them that spread it also this practice is not Common Morality nor Civil Honesty amongst Men which I do declare that thou either hast forged or hast some to forge for thee those horrid Lyes for I never thought nor heard of those horrid Lyes before except that of Drunkards and Swearers and it is a VVork of Darkness from a Malicious Spirit The matter thus denied by George Fox is what is contained in a Certificate given under the hand of Henry Sweeting of Hartford which hereafter follows And forasmuch as George Fox hath charged John Story That he either hath forged or hath some to forge them for him meaning many things contained in Henry Sweeting's Certificate and thereupon expresly writes unto John Story in these words Thou must bring forth the Authors and the Informer with his Town and County else they will lie on thine own Head We thought it just and reasonable that what is done in persuance thereof might be here cited that so every Reader 's Judgment may be free and the Reader left to savour in this matter for himself and so we shall leave all after purusal of the following Testimonies to consider whether 't is so rational to conclude John Story a Forger in this Case as George Fox for he that will adventure to add to another man's words and render them as another man's words materially altering the sense which is accounted plain Forgery and not only so but write many Lyes when he may be detected both of the one and the other from the sight of his own Lines and compared with what he pretends to answer even as before is manifested to have been done by G. F. 't is much to be doubted that he might sooner adventure to do as he is charged by Henry Sweeting c. when the Matters charged are not to be proved under his hand for then he hath not only the Advantage to deny the same if he please but also to have recourse to John Blaykling and others for a False Certificate as in another case already treated on in this Section is manifested Here now follows not only the Testimony of Henry Sweeting but of several others to the same purpose GEorge Fox did say that to the Separate Meeting of John Story there was VVhores and Rogues Drunkards and Swearers there came a couple to be married and one stood up and said Mr. Story I take such a one to be my Wife and the other stood up and said Mr. Story I take such a one to be my Husband and they went afterwards to drink and eat some Cake and Cheese and said Sir I will drink to thee and doft his Hat the other said Thank you Sir and doft his Hat and where this was done G. Fox he sent for the woman of the House to know the Truth of it he asked whether it was true and the woman said it was true it grieved her heart to see it Also he said that there was fallen from John Story thirty at one time of the honestest of them These Words were spoken by George Fox in my house in Hartford and if G. F. will come to Tryal I shall then prove the substance of what is above written by other Testimonies that he spake it in this Town in other places Witness Henry Sweeting Ann Sweeting Hartford 29th of the 12th Month 1678. The cause of this my writing is chiefly because I have met with a Paper wherein my name with others is that came from G. F. which is a very abusive Paper although he speaks so much of John Story 's sending and spreading a Paper and not sending to him first G. F. has done it and must not be corrected for this his great failing I shall leave it to the Lord who correcteth and judgeth in Righteousness who is God that sees and knows all Thus much following in Vindication of Truth I coming to Henry Sweeting 's house in Hartford there was George Fox and the time I was there I heard him speak the greatest part of what is in a little Paper written by Henry Sweeting with his name to the same where I spoke to G.F. then asked him Wherefore he related all those miscarriages to which he would not answer me And also I asked him about the Woman High Sheriff that he spoke so much of in our publick Meeting and this he referred me to Thomas Robertson this I here set down that these things may bring him to remember the Truth of what he spoke then so if he did speak a rable of Lyes of people behind their Backs be it upon his own Head and he must be careful in his Travel the time to come to speak nothing but the Truth for indeed I must say I never heard so much spoken by no man that did profess himself to be a minister of the Gospel as if he had surrounded the Countries to get up all the miscarriages and failings done and committed in time past which indeed I told him then at Henry Sweetings That it grieved my heart to hear him relate such things and so I left him at Henry Sweetings where I found him in his Carriage going on hushing any one that had any thing to speak besides himself This in Love from him that is his Friend Edward Perkin Friend G. Fox THou hast sent a Paper to judge me concerning what I heard thee speak about John Story thou deniest it
the Citation out of the 15th Section of the 2d part of the said Manuscript To the aforesaid Answer and Queries given by me G.F. made a Reply with a False Certificate as hereafter will be mentioned annexed thereto by John Blaykling unto which I writ a Rejoynder and caused the same to be copyed and sent unto him And forasmuch as some other Abuses laid at G. F's door are together with my Rejoinder mentioned in the 21th Section of the 2d part of the Manuscript beforeeited I think it needful to insert not only my Rejoinder to G. F. but also some other part of the said Section pertinent on this Occasion with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part which now follows ON the 21th of the first Month 1678. Was delivered me a Manuscript subscribed G. F. with a Testimony and Postscript subscribed John Blaykling What is therein written and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month 1678. which was read in the Mens Meeting of Friends in the City of Bristol And forasmuch as G. F. hath laid down two False Assertions on which he seems to build the greatest part if not all of those things which he concludes are False Charges I shall apply my self to manifest those two False Assertions and so the Force of his six sheets of Paper in answer to one of mine will for the most part if not altogether fall to the ground as such an impertinent idle discourse that 's nauseous to men of Honesty and endued with Understanding unless it be the Fruit of Understanding and Honesty which I know is not nor can be to give credit unto the words of a Man detectable of many Lyes from the sight of his own Reply and compared with what he pretends to Answer Moreover 't is observable that he not only praiseth himself at a high rate but also vilifieth and scandalizeth others in general terms and sometimes in particular and yet brings no proof for either to me it appears that his best skill to answer any thing is of late so manifested which cannot but be obvious to every impartial Eye that shall throughly peruse and ponder his Answer to me G. F's first False Assertion hinted at as before is contained in these his words viz. My Paper is an Epistle to Friends which thou confessest is an Exhortation in itself good To this I Reply this Sentence and Assertion is False and not to be found in my Answer to him my own words relating to an Exhortation in itself good is in my Answer to be found only in these two Sentences viz. The above-recited Paper I take to be wholly made up of Queries to all those that make away their Estates for fear of the Spoilers in time of Persecution excepting this one Sentence of Exhortation Do you not distrust and despair of God Almighty his Protecting and Delivering you with his Almighty Power to the Exhortation I say it is in itself good c. Which plainly relates to that one sentence which I took to be an Exhortation but not to all his Paper which he terms an Epistle to Friends From G. F's words viz. An Epistle to Friends such as have not heard what is contained in the said paper may be apt to conclude that it contains something of Exhortation Counsel Doctrine Instruction Teaching Prophesying or Prayer or at least some Sentences which imports his being then exercised in some or one of the aforementioned spiritual gifts but no such thing is therein found more than what may be pretended from the aforesaid sentence of Exhortation as I took it but that Sentence may also be taken for a Query as well as an Exhortation And as to the rest of the paper 't is all Queries which gives me occasion to ask this question viz. Whether such a Paper can properly be called an Epistle to Friends in Truth especially since 't is easily savoured that those he writes to are such as in his esteem are exercised in the spirit of the World that lusteth to Envy for so his words clearly import if one of his Queries and the beginning of his paper be compared the beginning of his paper runs thus Friends all you that do make away or over your Estates c. and then about the middle of his queries thus saith Whether this spirit that doth so is not the Spirit of the World that doth lust to Envy To conclude as to this False Assertion G F. hath scattered the substance thereof in at least eight several places in his Answer to me which to speak in plain and vulgar Language is one downright Lye told eight times over and since in the second Page of the said Manuscript he seems to imply that I have not been Civil and Ingenuous as a Man I now appeal to all ingenuous Readers whether this his Action shews any degree of Civility or Ingenuity either as a Man or Christian The second False Assertion before hinted at I thus manifest I proposed Thirteen Queries to him after I had answered the substance of his Queries and having so done I then proceeded to add and that in a distinct Paragraph from the Queries these few following lines viz. The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing of their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that reâ—â—â—ite against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Uphoiders of such that bear witness against Wickedness and Dark Spirits and yet be so dark as to record an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loesness and yet be so loose as to quote a meeting of Men and Women where Lewdness was
committed to prove Womens Meetings as G. F. hath done that would be accounted Watch-men watching for Good Healers of Breaches Removers of Stumbling-blocks and yet appear Watchers for Evil and not for Good Increasers of Differences by adding Fewel to the Fire and casting Stumbling-blocks in the way of the Simple that appear Reprovers of such to Tythe-Payers who ever bore a Faithful Testimony against it and yet advise others to buy their Tythes that say God hath given them Infallible judgment in all things and yet appear notoriously Fallible How far thou G.F. art concerned in such things as these will appear in the day of the Lord when every mans Words and Works must be brought to judgment for I sirmly believe thou art the man that hast been guilty in all these things From these last words George Fox Page the second thus saith And thou hast many queries upon my Epistle and on thy conclusion sayest Thou believest that I am the Man that is guilty of them all So by this it appears they are charges against me This Construction of G. F. is utterly wrong for my words from whence he draws that conclusion cannot in common sense and according to the Connexion of words so import they being only relative to the preceding matter contained in a distinct Paragraph after I had done with the Queries but yet I would not have any to think that I asked one Question as having no ground so to query Moreover 't is observable my aforesaid words will not amount unto a Charge because to believe and to charge are two distinct things for a man may believe a Charge and yet have no hand in giving the Charge but a man cannot honestly charge another and yet pretend he doth not believe the Charge G. F's manifested Weakness doth not end here for suppose his Construction had been my Meaning he might then have justly accused me of Folly but not justly have rendred me one charging him with False Accusations as on this occasion he hath done since the Queries were not answered by me without which no certain Accusation could be really manifested because questions may be answered in Truth sometimes by Yea and sometimes by Nay On this false Assertion G. F. is become guilty of as many Lyes as my Queries before proposed are in number viz. thirteen Besides if G. F's Judgment manifest in his reply touching me viz. That I have manifested Madness and Folly were true yet my Folly hath not been so great as to write one Lye eight times over and thirteen particular Lyes and all on the foot of two False Assertions besides many more as hereafter in this my reply will appear and that also dotectable from the view of my Paper and G. F's Answer thereto as he hath done I will not adventure to say this in him was the Fruit of Madness and Folly though 't is evident he doth not heed what he writes and in the most charitable Construction that I can put thereon the Reason he so doth as I take it springs from an Imagination possessing his heart that he concludes whatever first arises in his mind on the sight or hearing of any thing is fit to be brought forth and stood by And truly 't is to be doubted the like Imagination hath possessed many amongst whom I take John Blaykling to be one by giving forth a False Certificate to cover G. F. in his Defence of a Lye against the Truth of which more anon I now come to signifie that G. F's sending those Queries was more like the Action of a Friend to a company of Hireling Priests than the Action of one Friend to a Meeting of Friends accounted by some the Church and that what I writ by way of Answer to him by name was more plain than his smiting in general terms so far as Queries may be called Smiting Neither was my reading my Answer in the Mens Meeting against my former declared sense and Judgment though G. F. doth so insinuate instancing the case of Thomas Cam which is remote from his purpose 1. Because Thomas Cam was never opposed by me or any that I know of to read any Paper in the Mens Meeting And 2. when an Agreement was appointed between Thomas Cam and John Wilkinson in order to prove John Wilkinson an Encourager of Wickedness Friends were not willing to hear Thomas Cam read Papers to prove other men wicked not present because the business of the Meeting was to prove John Wilkinson Wicked and though 't is not proper for one Friend to bring forth Accusations against another Friend in order to obtain a Judgment against the Accused behind his back which was the case of John Blaykling and twenty five more Accusers and Informers against John Story and John VVilkinson in order to have nine persons chosen by those Informers to sit in Judgment on John Story and John Wilkinson when they refused to own their Authority over them yet if one that hath professed the truth hath sent abroad his Papers having a tendency to put one Friend against another about securing Outward Estate when he hath advised the like and not only so but hath made Lyes his Refuge thereby abusing honest men that cannot submit to his will 't is proper enough for me or any that may have a Concern of Conscience as I have to discover the fruits of such a Deceiving Betraying Spirit though behind the back of him in whom it appears But should I choose nine persons and summon G. F. before them as Judges over him without his Assent and if he would not own their Authority proceed to accuse and obtain such Judges to judge the matter and spread that Judgment over a Nation to his Defamation right or wrong it would not add to my Credit though I might quote nine who have been taken to be of the party with G. F. for a President in the very like Case and not only so but might also quote several others judging me with respect to my Answer to G. F. without either hearing what I could say to manifest the Reasonableness of my so writing or G. F. to plead his Innocency to all the matters written by way of Reflection on him And whereas G. F. saith that I said to Bray Dayly that I sent it meaning my Answer to G. F. three weeks before it was read in the Meeting I say that 's utterly false 't is probable I might acquaint him 't was written so long before or left some time before with Charles Jones senior of Bristol to be sent to G. F. for so I did but he desired more time to consider whether he would send it or no than I was willing to grant Page 32th of George Fox's Manuscript he thus saith Here it is evident thou hast fulfilled my former words that these thy pretended Queries were all of them real Charges seeing here thou saist thou firmly believest that I am the Man that hath been guilty of all these things before-mentioned and