was wonderfully with them in this Dispensation that very many came off from the barren Mountains and out of the sandy Deserts and were here refreshed without Money without Price and the Bread was broken freely to the Hungry and Water given freely to the Thirsty And not only so but likewise our Vessels were filled with the same whereby our Hearts were made glad and caused the Springs of Life to break forth out of our Bellies and the Bread of Life to dwell within us that we needed not to go forth out of our own Houses having an Holy Anointing within us to supply the wants of our Souls and lead us into aâ—â— Truth And the Lord did daily add unto the Church and raised up many to go forth in the Power to Preach the Everlasting Gospel whereby the Church multiply'd and encreased to the astonishment of the Nations How low and humble were they in their Spiritâ— how few were they in Words Their yea was yea and their nay nay Ah! let me take up a Lamentation How are the Mighty fallen How have the Stars ceased to give their Light How are the Poor distressed and the Young Ones bruised by the High Mountains and Lofty Cedars whose Habitations were once in Heaven but now upon the High Places of the Earth to impose upon the Conscience and to Establish an Arbitrary Power by a Law these are the armed Beasts and the many Antichrists which break the Unity in Spirit and the Bond of Peace This brings in Divisions causeth Differences contentions and Emulations It roots up the good and eats as doth a Canker whereby the Unity is divided and the Peace broken But the Unity that the Lord approves of is for every one to act acâ—ording to his measure and growth in the Truth All are not strong therefore all cannot be in the â—â—me Exercise no more than a Child can be found 〈◊〉 the Exercise of a Man So that the disuniting-Spiâ—it doth not barely lie in being of another Mind â—nd Judgment but in the imposing of its Judgâ—ent and Practice which appears plainly by Paul â—â—o clearly judged that the ground of the Diffeâ—â—nces in the Church lay very much in the judging â—â—e another in Meats and Drinks c. It 's the great Promise of the Father in these latter â—ays That he will write his Laws in our Hearts â—â—d put his Spirit into our inward Parts to lead us â—â—to all Truth and out of all appearances which â—â—s Spirit manifests in us to be in the Imitation â—nd after the Traditions of Men. Is it then reasonable for the Spiritual Man to be â—ound in the practice of doing before a Law writâ—en but rather wait at the Feet of Jesus till God â—eveals And he that walks according to this Rule 〈◊〉 all know his Doctrine and be led to behold his â—lory and Witness an Unity in Spirit with his â—rother though in a different Exercise How doth this differ from the World's and the â—â—xoman-Unity which is to yield subjection to 〈◊〉 Order of the Body so called though no â—anifestation within And this Unity they glory 〈◊〉 by this is their Kingdom upheld from this they â—â—e able to boast Who is able to make War with 〈◊〉 Who can stand before us Do not all fall that â—â—ve risen up against us Are not these the high â—elling Words of proud Babel whose towring thoughts must be abased Whose practice hath been to Crush the Tender Ones in their Bodies Souls and Spirits This Language hath minâ— Ears heard this practice hath mine Eyes seen to the grief and wounding of my Soul This combined Unity I have no pleasure in its Nature is known by its Image its Birth by the exercise of its Power My Friend Observe What difference is there in these things between George Fox and the Papists The one saith No Liberty out of the Church The other No Liberty out of the Power Saith the Papist What Liberty to the Sectary No What Liberty to the Heretick No. And George Fox saith What Liberty to the Presbyter No What Liberty to the Independant No What Liberty to the Baptist No. Liberty saith he is in the Truth The difference lies only here The one hath greater Power to compel than the other The Papists say Believe as the Church Believes So likewise saith G. Fox But I say Nay I am not to believe a thing barely because the Church believes it but because it 's manifested in me else 〈◊〉 am to wait till God Reveals it I was told the abovesaid by two there present The Church of Rome claims a Power of Excommunication of them that will not submit to their decent and comely Order though in it self the thing be meerly Circumstantial Ceremonial or as they term it indifferent and their reason is It Judgeth the Power and smites at the Authority and say they it 's an Inlet to Division and thereby is Unity violated Behold a resemblance thereof it hath been often said unto me The Hat is nothing but it is out of the comely Order it judgeth Friends who are in the Power who testifie against it and it breaks the Unity and therefore we cannot suffer such to Marry or Bury nor to partake of any Priviledge as a Member of the Body and this is in the substance Excommunication For Excommunication chiefly lies in a Man's being deprived of the Benefits and put out of the Protection of the Law as also from being a Member of the Church The Severity is the same with us for where â—ould I Marry or Bury if we were an intire Nation Or how can I take a Wife without a Witness Or how can I have a Witness if to be one is lyable to the same Misery Selected Bodies ought to be found in the Exercise of Moderation Tenderness and Mercy as if they were a Nation I always find when once such put forth their Hands to afflict for Conscience sake as their Power groweth strong so doth their Oppression But perhaps they would say We do not eject for Conscience sake but because of an obstinate Will which opposeth Friends The Papists justifie themselves by saying of the same I remember a Judge likewise made the same reply when a Friend mentioned Conscience Certainly it cannot be an Evil in one and Right in the other no more than it is Cruelty in the Papists Persecutions and Just in the Protestants It will be a noble Example in those that stand upon the Advantage-ground to Act in Moderation Tenderness and Mercy And although it is the Policy of the World's Churches c. under a pretence for Unity not to hear the tender Conscience yet the Church of Truth will and where they are found will account them as Brethren and not to think it a sufficient ground to refuse them after Admonition if they persist but to wait till God perswades them And this is the Royal Law of Liberty the other is the Yoke of Bondage from which we are not to be entangled after the
a Lordly Judicature over the Conscience for by this all Professions have been split before us and it is observed that when the Spirit of Lordship enters a People over their Fellows the Lord doth disappoint the Undertakers thereof by the withdrawing of his pure Spirit My Soul's desire is That the Spirit of Lordship and Exaltedness which hath entred the Body may be crusht for ever that the little Ones may serve the Lord without fear and be found in the Exercise of nothing in the Worship of God but what his pure Spirit leads unto and out of that Truth may spring up in the hearts of thousands by enjoying of this holy Liberty and that God may 〈◊〉 exalted in the Farth that the Horn of all Oâ—pressions may be broken and dasht to pieces 〈◊〉 the praise of the Name of the Lord that the Ligâ—â— of his Glory may shine in our Temples in 〈◊〉 strength and lustre not wanting a proud Lord 〈◊〉 Body to rule over us nor a proud wanton 〈◊〉 Ministry to monopolize his ' precious Truth froâ—â— us but that every one may sit under his own Viâ—â—â— without fear and eat his Bread at his own Tabâ—â—â— And God bears me this Testimony That his Tâ—â—â— as it hath been declared is dear unto me and 〈◊〉 Principles delivered my Soul doth own and theâ—â—fore according to my Measure ought to have 〈◊〉 place in the Body but from the Body of Chrisâ—â— and the Unity of his Spirit they cannot excluâ—â— me and therefore my Soul is abundantly satisâ—â—â— and refreshed in my solitary Retirements and 〈◊〉 not to join hands to oppress any nor yet to give up my neck unto the Yoke of Bondage nor 〈◊〉 Back to the Oppression nor my Judgment and Eyâ—â— to the Body Though I can give my Back to thâ— Smiter and my Cheeks to the pulling off of thâ— Hair yet it is through a patient suffering and noâ— a sordid slavish subjection And altho' they daily exercise the Oppressions before-mentioned yet by their deceitful flatteries they make people believe That they are a harmless innocent and peaceable People suffering anâ— bearing wrong but not doing any or if any persons Write or Speak their Grief that the Publicâ— take notice of they will represent them under such terms as may render them odious and the more â—ffectually to weaken their Testimonies they will 〈◊〉 upon them scurrilous and contemptible Appellaâ—â—on as Scotch-men Welch-men Tinker Taylor c. â—â—me of them utterly untrue and to prevent an inâ—â—â—â—isition into the truth of the matter they would â—ake people believe that they are envious maliciâ—â—â— and discomposed Spirits bad dirty factious 〈◊〉 ranting Spirits who are gone from Truth and 〈◊〉 out of Truth Such is the portion of those that appear in the least â—â—inst their imperious tyrannical and lascivious â—â—tions and what-ever Man detected the fallacies 〈◊〉 destructive Cheats of imperious disdainful men 〈◊〉 was thus reproached Must it be justice in â—â—m to complain of their Oppressions and Envy â—â—d Malice c. in us to complain of ours their â—â—rs are but few yet verily they have been exceedâ—â— expert in learning of the Papists subtilties If I have any interest in a Burial-place and disâ—ase the Body by discharging of a good Consciâ—â—â—e I shall be deprived thereof and be necessitaâ—â—â— to seek a place for my dead else-where albeit 〈◊〉 Truth as it hath been declared is dear unto 〈◊〉 precious with me for say they Thou opposest â—iends who are in the Truth Let the Spiritual â—â—an judge whether this is not a setting up themâ—â—lves yea let the reasonable Man judge whether 〈◊〉 is not to dispose of my Right and Propriety Will and Pleasure they are like the Pharisees old who were more zealous to keep up their â—â—â—y are more zealous to keep up their power as body than the Truth it self It appears plainly unto the Just and Righte◠〈◊〉 Man that G. F. and the rest of his Councel haâ—â— endeavoured to subvert the Royal Law of Liberty and to introduce an Arbitrary and Tyrannical â—â—vernment over the Conscience over the Flock 〈◊〉 God These are the ravening Wolves which prey 〈◊〉 the little Ones in a Lordly Spirit This is that 〈◊〉 venomed spirit which hath tainted their Judgmâ—â—â— poysoned their Hearts and blinded their 〈◊〉 how hainous it is in the Nature how mischieâ—â— in the Effects of it which will best appear 〈◊〉 be examined by that infallible Law To do 〈◊〉 would be done unto This is the Foundation of 〈◊〉 Laws out of which they are derived this 〈◊〉 Supream Law and the Health of the People 〈◊〉 end of all Laws to which they are designed 〈◊〉 how far this Spirit in them stands in opposition this Law I shall further manifest They pretend and claim an Infallibility in â—â—â—ment c. not that I am against Infallibility 〈◊〉 that it is in a special manner peculiar to theâ—â— they are a Body this I am against yet who 〈◊〉 fallible in Judgment than they who more paâ—â—â— in Justice And what can be more dangerous 〈◊〉 destructive to the well-being of a People than 〈◊〉 a claim without it If they were in it assuâ—â—â— they would boast less be more humble and 〈◊〉 more self-denying and mortified in their Conâ—â—â—tions I shall be liable to transgress by breaking aâ—â—â— hidden in their Breasts that must be a Crime 〈◊〉 they are pleased to say is so all must be error 〈◊〉 â—â—ey please to call so What say they dost thou 〈◊〉 dost thou feel that which the Body doth not 〈◊〉 art in an exalted Spirit the Body hath not unity â—â—â—th it if it had been a true motion the Body would 〈◊〉 a sence thereof behold the Touch-stone and â—â—tainly in their degenerated Natures as many â—â—at enormities have been so greater will be proâ—â—d Lust will become a Law Envy will beâ—â—ne a Law Ambition and Covetousness will beâ—â—ne Laws What Dictates what Divisions such â—â—ws will produce may easily be discerned by the 〈◊〉 Vicissitudes to dispose of all to the mainteâ—â—â—ce of it self The bounds of the Royal Law they 〈◊〉 removed and broken and this mischief must â—â—ds ensue in the stead thereof Tyranny establishâ—â— and yet they will tell us It 's for the honour of â—â—uth and its service from the Spirit of Truth What greater dishonour can there be to the 〈◊〉 God of Heaven and Earth than to pretend 〈◊〉 Holy Pure Spirit in the practice of Injustice 〈◊〉 Oppression and to make use of his great â—â—me and Power to patronize their pride and exâ—â—ted Spirits Such arbitrary courses have an ill Operation upon 〈◊〉 Spirits of Men it weakens their Hearts and â—â—â—ls their Courage and begets in them a slavish â—â—mper and Disposition and where this arbitraâ—â—â—nd unlimited Power is set up a way is open not â—â—ly for the security but for the Advancement and 〈◊〉 couragement of Evil and a means to Increase â—â—â—terers Such Men are aptest to cry up the body in all respects and are the only
good Friends â—â—t others though exemplary in their Conversations who cannot yield and comply against 〈◊〉 light in their Consciences to some of their proâ—ings are subject to their Jealousie Censure 〈…〉 an Ejection In days past the Lord raised up a Moses to 〈◊〉 Ruler and Leader to his People Israel who 〈◊〉 then under Types Figures and Shadows and 〈◊〉 Lord spake to his People by his Servant Moses But another Administration more glorious is eâ—â—blished to wit The Dispensation of the Soâ—â—â— God whom Moses prophesied of who speakâ— from Heaven who is the end of all Figure Types and Shadows he who is the substance of 〈◊〉 Types c. is now the Great Captain and Leaâ—â— of his People makes use of and lays by what â—â—struments he pleaseth reveals his Mind sometime to one sometimes to another without respect 〈◊〉 Persons or Bodies as he pleaseth That there may 〈◊〉 no glorying but in the Lord He abaseth the proâ—â— and exalteth the humble hides his mind from 〈◊〉 High and Mighty from the Wise and Prudent 〈◊〉 reveals himself unto Babes and therefore he neâ—eth not a Fox nor a Body to conveigh his 〈◊〉 unto his People he being himself their Teach 〈◊〉 and hath planted his Laws in their Hearts and â—â—ven them an holy Anointing to know the Spirit of Truth from the Spirit of Error And albeit the Kings of the Earth exercise Lordship and Authority over their People yet it oughâ— not to be so among the Disciples of Christ being 〈◊〉 Brethren But for the greatest to be well contented to serve in the meanest employment if the Loâ—â— requires it as to be served to hearken and suâ—â—â—â— to the Voice of his Spirit in the least Babe 〈◊〉 in the greatest or as in the Body And I affirm the Lord did not raise them up to â—ring us off from the barren Mountains to feed â—pon them who are now become a Deâ—art nor â—â—om under our Oppressors to turn Oppressors themselves Let them remember the Army it is â—â—eir Figure and if the Lord's anger waxed hot against them for their Unfaithfulness what will be â—â—e Portion of these who have so deeply Apostaâ—zed fram clearer Manifestations Many of the most Eminent have had potent Imâ—â—â—ses to give forth solid and sound Arguments or Liberty of Conscience and have pleaded â—â—ongly for the same yet George Fox was heard to 〈◊〉 in a selected great Assembly thus Though many friends have writ for Liberty of Conscience I never â—â—â—d the Word it is not a good Word no Liberty to the Presbyterians no Liberty to the Papists no Liberty to the Independants no Liberty to the Baptists 〈◊〉 Liberty is tâ—â—e only in the Truth and saith 〈◊〉 no Liberty out of the Power In Answer unâ—â— this Truth gives Liberty unto the weak yet 〈◊〉 weakness in the Truth Since the Spirit is withdrawn they do greatly â—oast the Power is as much and as fresh as ever it so they would be more refreshed with it and 〈◊〉 with Sleep in their Assemblies and their Unity as entire as ever Yet verily sharper Contentions 〈◊〉 seldom found amongst any People To prove his I will set down two notable Examples it is between four famous and eminent Elders First Tho. Salthouse and John Balton T. S. bâ—â—â—g a man of some Moderation and Tenderness used his endeavours to beget a Reconcilement between the Practicers and Forbearers of the Hat in Prayer and to receive each other as Brethren though they differ in that particular thing but that high and hot-spirited Elder J. B. called him false Prophet reputed him worse than the Forbearers and opposed his Ministry untill with much ado a Reconcilement was made by a condescention on both parts The other is between G. Fox and Sam. Newton who being a man of some Honesty and Cleanness in his Spirit was against having of a Person to Act in their behalf as in relation to Sufferings whose Conversation Preached not Righteousness but G. F. opposed him with so much wrath and violence that some there present thought he would have strucken him he being a person so rightâ— qualified and accomplished for George's Interest Such is the swelling Pride of this Luciferian that he gave forth a Paper That his Marrirge with Margaret Fell was a Figure of the Marriage between Christ and the Church I may more justly believe it to be a Figure of the great Apostacy from the Truth and barrenness in the Truth He likewise declared That his Marriage was above the state of Adam in his Innocency in the state of the second Adam who never fell This Paper was so ill Resented and so much dislik'd that it was called in again and a rare thing it was to get a sight there of albeit through an accident I had a View of it The abovesaid Samuel Newton and John Bolton to give them their due have not taken a little Pains Labour and Travel to bring to Light and to Judgement such unheard of Practises of beastly wantonness and filthy uncleanness that it is hard to believe the excess thereof But John Bolton hath or had a Confession in Writing from one or two of the Female Persons concern'd of the Debauched Actions to declare the truth thereof yet notwithstanding they met with such great Obstructions and Opposition that they cannot accomplish a thorow Examination of it because it toucheth many Eminent Ones in the Ministry who from day to day resorted unto them and giving them these Appellations Innocent Lasses and Daughters of Sion Sometimes it comes to pass that two approved of in the Ministry will oppose and Judge each other in publick Assemblies in the Name of the Lord but to prevent the evil effects therof the next day Persons shall be appointed to declare the Greatness of their Unity and the Oneness in their Spirits But least there should be a misapplication of what I have Written when I express the Body I do declare my meaning is The Second Days Meeting at Devonshire-house with some other Principals in other Countries who are their Abettors and not the whole Body of the People called Quakers for I am assured and well know that very many have not bowed to this Golden Image with whom my Soul hath Unity and with whom I am Refreshed And moreover I meet with many who will freely open their Hearts to me with grieved and sorrowful Spirits to behold what Domineering and what partial Judgment is practised what Severity and Tyrany is Exercised at this Meeting but especially against Dissenters But say they it is out of our Power to Redress it until God doth Change their Hearts or give 〈◊〉 more Power reckoning themselves at present toâ— weak to grapple with these Goliah's unless thâ—â— little Stone be given them to smite them on their Foreheads or Words to this purpose Let us trust in the Lord and wait upon him with patience in Faith which overcomes the World that he will thresh the Mountains and rebuke the High and Mighty who are Exalted above their Measures and exalt his Truth over all that Justice and Righteousness may flow as a River to the rejoycing of his Oppressed People and to the Praise and Glory of his Name for ever From a deep Mourner in Israel to behold how the Earth is filled with Violence and the Righteous Seed Oppressed Dear Friend It hath pleased the Lord to raise thee up to bear a Testimony against an Adulterous Tyrannical and an Hypocritical Generation let the Word of the Lord therefore have a free passage in and through thee and Consult not with Flesh and Blood Watch against the Enemy lest he darken thy Understanding that thou canst not distinguish between the Precious and the Vile Mix not thy own Thoughts with the Motions of the Spirit keep in the Fear and in the Humility that an exalted Spirit may be kept out Build thy House upon the Rock of Ages and stand in the unchangeable without wavering that thy Conversation may be without Blemish thy Judgment withot Error and thy Love unto the Truth without Dissimulation Be Faithful unto the Lord's Requirings that Disobedience may not enter Rember the Root bears the Tree and the Tree the Branches if the natural Branches were cut off through unbelief and thou with thousands grafted in be not high minded but fear From a Little hidden One of the Flock of Jesus
practices of others and the more effectually to discourage persons from discovering these wanton and unclean Ministers to some they would say Let it fall had Spirits will get it and reflect upon good Friends to others Thâ—â— art an unclean Spirit raking in Mire and Dirt 〈◊〉 lay open the Miscarriages of others By which means the Adulterer goes free only perhaps private reproof passeth upon him Consider O Friends Is it right to cover the Whoredoms of the wanton Ministry c. and unclean Strumpets and judge so openly the mistake of a person when the Actions were true and in the same House Is not this apparently to discourage persons from discovering these things and encouraging of the other in their filthy and defiled â—onversations whom God will judge He that â—â—stifieth the wicked and condemneth the Innocent is in abomination to the Lord. Again those that forbore the custom of their Hats in Prayer could not partake of their Rights is a Member until a Renunciation thereof and for 〈◊〉 other cause when Zealots for that form tho' guilty of uncleanness and other vile abominations and the persons accused for the same yet allow'd to minister as a Teacher and employed in the Service for the Body Such was the rigidness That persons only suspected to favour the forbearers of the Hat must â—â—ar a publick Testimony against them and their â—â—irit or else be liable to be disown'd If they were not drunk with an Arbitrary Power they might sure find out a medium for the omittance of â—o small a Ceremony between an Ejection and an â—pprobation between owning a person and not giving him a liberty to exercise his Conscience If this kind of Judicature had been set up in the â—postles days what Confusions what Disorders that Divisions what Rents and Breaches had â—here been in the Church there being some that â—eld a necessity of keeping the Ceremonial Law others not some for keeping of Days others every Day alike some for eating of Meats others of â—erbs some for Circumcision others not And â—ul to preserve the Unity notwithstanding these â—â—fferences writ not to judge one another in Meats c. but to wait till God reveals it to him And if G. F. and the Body had but this moderation what a Harmony what a Unity would there have been amongst us The Papists had a way to try all suspected Persons by namely that they call the Sacrament of the Altar the Protestants the Oath of Allegiance and â—â—premacy as also the Renunciation of the Covenant the Presbyter the Covenant it self And this Body tries suspected Persons by this namely Haft tâ—â— given Testimony against the Spirit of the Hat 〈◊〉 could never get any of them to define what 〈◊〉 Hat-Spirit is And as the Papists to render 〈◊〉 Protestants odious styled them Hereticks the Protestants Phanaticks Puritans and all Sects call as in scorn Quakers and the same Spirit of reproach hath entered this Body in stiling the forbearance of the Hat Hatters Hat-men If any may haâ—â— that Appellation it 's rather due unto you wâ—â—â— keep it off upon a Religious Account than upon those who keep it neither off nor on upon a Religious Account They of the Circumcision were 〈◊〉 called not because they forbore the practice of thâ—â— Act but because they still continued in it and it preposterous to give Nick-names unto persons for not doing of a Thing by the name of the Thing We were called Quakers because we trembled 〈◊〉 his Word not because we did it not We displeased Man because we do not uncover our Heads before him we say and say true true Respect doth not lie in the uncovering of our Heads a pitiful low thing to lay honour and respect in 〈◊〉 Hat we say it 's the honour below which perisheth We say it 's an honour that may be tramplâ—â— upon and laid in the Dust as William Baley and others well said and many of these men that have â—orn this faithful Testimony are so far backslidden that they say there is a Respect and Reverence due â—nto God in it Let the Judicious judge whether â—â—e Honour and Reverence which they give God in â—â—is thing according to their own words be not 〈◊〉 honour below which perisheth They do not deny the giving of this Cap-honour â—â—to Men because there is honour in it but because there is no solidity in it for just and true honour â—â—ey acknowledge is due unto Superiours and alâ—â—o ' G. F. and others have trampled upon this Hat-honour as the most vile Excrement yet he and they 〈◊〉 say unto us You give no more reverence unto God â—an unto a Horse Is it not strange that these men shall lay so much â—â—ess upon a Hat as a Duty due unto God when â—hey have look't upon it as a poor low thing when â—â—an hath required it and to make us more odious 〈◊〉 are called Ranting-Spirits when we do abhor â—â—â—d abominate that monstrous Principle It 's proâ—â—ble many do forbear that practice what then â—â—iust I therefore be a Ranter Nay surely no more â—han they are Papists that are in the same Exercise â—ith them in this outward Observation The Ranâ—â—â— gives no honour at all unto God neither inward â—or outward but makes a derision at the Name of the Lord. We do not forbear the Hat in this disdain or for â—â—â—ant of reverence to the Holy Pure God for if â—â—e required it I believe we could not only offer â—â—at but our lives also in the Service of the Lord â—â—d for his Truth but because he doth not require this of us but rather a more Spiritual Reverenâ—â— It is therefore an abuse to be stiled Ranting-Spirâ—â— It is a true Saying and worthy our Observation That they conspire together to destroy the Châ—â—â—â— Jesus in us These ill Ministers conjoyn together to subyâ—â— our Laws and Liberties given by the Great â—â—â—vah by obstructing or denying of Justice if apprehend it sutes not to their Interest which 〈◊〉 the Life and Blood to the Body and doth gâ—â—â—â— warmth and motion to every Member whiâ—â— nourished and enlivened by it but being once â—â—â—â—ped and seared up as the particular must of necessity faint and languish so must the whole framâ—â— dissolved and assuredly tho' they are lifted as it were unto Heaven in their proud imaginaâ—â—ons the Righteons God will blast all their exalâ—â— expectations and they shall die and perish in 〈◊〉 general dissolution because they have not regaâ—â—â— the Fatherless nor pitied the poor in Spirit 〈◊〉 compassionated the tender Conscience which feâ—â—â—ed to sin against the Lord but crushed spoâ—â—â—â— and oppressed without bowels of mercy the that had little strengh to help themselves invadeâ— their Rights violated their Liberties endeavonre to take the Meat from the Children and give it 〈◊〉 Dogs Heretofore before they were high and mighty they were the Balm of Gilead which healed on Wounds restored our Spirits and shewed us the way of Salvation but of late years like the Figâ—â—
Traditions of Men. This great Charter of Liberty is violated and greatly broken in many particulars If I have a Cause before the Elders but especially if I am a Dissenter it 's frequently urg'd give it to Friends if I do not a farther Snare is offered namely Dost thou believe Vs to be in the Power of God If I say Yea then What wilt thou not leave it to the Power of God in Friends Thou art in confusion to believe Vs to be in the Power and yet durst not trust to the Judgment of the Power To my knowledge this is a capital Crime accounted What greater Usurpation can there be than this to claim my Right from me into their Breasts For though the Elders may be preserved in the Power this Year or Season they may apostatize from the Truth and yet claim the same Prerogative over my Propriety hereby a Tyranny may be entail'd upon my self by laying of such a Foundation A most incomparable Instance is the Church of Rome who was in the Power and Glory of God howbeit through Pride she lost it yet gain'd through Subtilty the Prerogative before mentioned to give up unto her Judgment and to believe as she believes to the Destruction of many thousands So that it clearly appears the Spirit that claims such a Power under pretence of being in the Power is the Spirit of Exaltation and I know that those Persons that have been most confident in the claim under the same pretence have committed great mistakes and thereby Truth hath been depressed and Error cherished I suppose I may affirm that in all Ages Truth hath not been persecuted as Truth but as Error I could instance that many in the great Assemblies in London have not only been dissatisfied with the rest of their Brethrens Actings though they made use of the Name of the Lord. Both these cannot be right yet both claim the same Power in Judgment Otherwhiles submit through fear unto the Judgment of the more eminent though it doth not at all correspond with their understandings If one part of the Body be liable to mistakes why not the other And if the Spirit as they are a Body is to be Judge and Determiner of Things by what Spirit shall I know which is in the right How needful is it therefore to be joyned to our own in the particular considering how lyable man is to err â—â—a in petty Matters And I know an Oppressive â—ct done by a Select Body having Power is by cry few clearly discerned but when done by a â—rivate Person every weak-sighted Man can then â—iscover it to be an Oppressive Act And so the evil â—ctions of Great Ones are judged less Criminal and the Persons less Faulty than in Justice they â—â—ght to be The Churches of Men are still setting up themâ—â—lves one above another but the Assemblies of the â—â—e Church are all equal having Christ the Light â—â—ally present with and in them and therefore Friends of one place cannot say they have Power over Friends in another place seeing all may be â—â—able to have Christ the Light alike in and among them else Christ his Spirit in several place should be above and under themselves But Chriâ—â— in each Assembly of the Faithful is their Heaâ— and this Head they do not leave to set up a flesh Head to themselves whether it consists of one many of them seeing Antichrist doth as stronâ— invade Christ's Headship in many as in one Maâ—â— in a Councel as in a Pope in George Fox and 〈◊〉 Body as either This Spirit of Antichrist in G. Fox c. would wrest from me what I am not willing to part withal to wit my Conscience under no less Penaâ—â— than Excommunication which is as far as them lies the loss both of Heaven and Eartâ— of Heaven by Excommunication of Earth 〈◊〉 Deprivation and this without Redemptioâ— unless complying with his or their Will aâ— Pleasure and for no other cause than for 〈◊〉 omittance of a very small Ceremony which 〈◊〉 hold necessary to Salvation like the Circumcisâ—â— of old who Preached Vnless they were Circumeâ—â—â— they could not be Saved But perhaps they will 〈◊〉 We do not Excommunicate thee yet we canâ—â—â— own thee in thy Error I answer It 's one thâ—â—â— not to own a Man in a particular and anotâ—â—â— thing so to disown him as wholly to exclude 〈◊〉 from Protection For if I am once accepted of a Member and after cast off as not being a Membeâ— I shall leave it to the Sober what to call it Perhapâ— they will say This casting off was not for the thing as indeed it hath been said unto me but for tâ—â— Contempt I may rather say Sure the greater the â—ruelty to lay an Injunction upon so small a matter â—â—at draweth after it so deep a Censure as to cast 〈◊〉 man out of the Church Suppose a Magistrate â—â—d command a trivial matter some Ceremony or â—â—her under pain of Treason and should proceed â—gainst the Infringers of this Command as Traiâ—ors it were much to be doubted whether the â—ommand did not partake more of Cruelty than â—â—e Disobedience of Contempt For where Auâ—â—ority shall so far lose it self as to lay so great a â—eight upon so small a matter it rendreth it self â—ontemptible and then it 's no marvel if it be conâ—â—mned having made it self contemptible What â—ill our Lord do unto these that shall be found beatâ—â—g their Fellow-servants and driving them from â—â—eir Dwellings Again whosoever squares his Actions in things â—â—gious by the Spirit 's requirings he is a bad â—â—â—rit c. Whosoever would be governed by the â—â—at Law To do as he would be done unto he is 〈◊〉 of the Truth He that will not do what others â—ould have him to do he is wilful stubborn and â—â—stinate If the Body saith It is to be so or not so tho' two thirds of them are otherwise minded 〈◊〉 are silent and if it shall happen for one to â—â—ose the thing with much moderation and the 〈◊〉 two thirds shall in their spirits unite with him 〈◊〉 notwithstanding a few of the combined Elders 〈◊〉 bring him to the Bar and unless he will own â—ondemnation Judgment shall pass against him â—â—th such an imperious Authority that the others â—re not open their mouths so that their arbitrary Commands they can impose upon their Fellow-Members They proceed further saying He that will not submit to the Body opposeth God and 〈◊〉 Truth And they make the Body the Touch-stonâ— saying This is according or not according 〈◊〉 Truth as the Body hath Unity or not Unity with it and so by this practice the Spirit of the Lord is to be tryed and judged by the Body This 〈◊〉 two parts to deprive us of the Law of the Spirâ—â— and to bring in a tyrannical Government it woâ—â—â— lead us from the Rule within to subject us 〈◊〉 Rule without It is asserted in Print that if I believe the Light within me directs me to a
thing and the Body shall not have unity with it it is safer for me to reâ—â—â— upon the judgment of the Body I remember aboâ—â— a dozen of the great ones subscribed a Paper to the effect and sent it to Hartford but it was theâ—â— much disliked There was this also in it That 〈◊〉 any person had as he thought a command from God to do a thing or to put forth a thing in Print 〈◊〉 must first come and lay it before the Body and they judge he must submit Is not this an Arbâ—trary Government bounded by no Law but what G. F. and a few more please Herein the ground of our Liberties is taken from us to wit Tâ— live act and judge according to the Law withiâ— In this is the distribution of Justice and he that is overawed by a power without stifles and strangles true Judgment which ariseth in himself by this is Justice and true Judgment obstructed and violated It 's the highest usurpation of our just Liberties For when such Principles are established they are not easily laid down they have encroached Jurisdiction where none was taking upon them a Power to judge and domineer over the Innocent over the Consciencious over the tender in Spirit by â—ew Laws which the Spirit never gave forth nor hath unity withal nor many of the Body which â—â—rough fear oppose not these things They go â—igher they say Their Judgment is God's and their Acts are as binding as God's it procceding from the Spirit of the Lord in the Body Their â—udgments are so positive from God and for God â—nd their Censure so severe which causeth a â—â—aint-heartedness in the weaker to speak according to their measure lest they should displease the Body and be brought to Judgment â—t is a dangerous evil for any Man Men or Councel to make him or them Lords or Lawgivers in the Church Christ himself being the immediate Lawgiver and Judge in this the Day of his Power Men have commonly thought that to preserve the Church in Peace is to suppress Error whereas to preserve them in Faith and Love with the Father Word and Spirit this is rather to preserve the Church How many persons under pretence of healing the Body wound it still deeper and under pretence of preserving its Peace hurry it into endless Dissentions or reduce People to a Formal Faith Doth not the abovesaid Body practise the same â—ea Ah! How do they build up that which they once pulled down and do that themselves which they have condemned in others Ah! That they would suffer the Word only to be the Rule in the Kingdom and the Light thereof alone to shine there and not to walk in the light of their own Fire and in the Sparks which they themselves have kindled whereby they may lie down in sorrow whilst they neglect the true Light which lightetâ— every man that comes into the World In the true Church Unity stands in diversities But in the false Unity will not stand without Unity formity And it is greatly to be lamented how that very many will do nothing without the Authority of the Body tho' it be never so clear in theâ—â— and this sets up the Body above Christ And because a further dispensation is not relished by the Elders the which they hide from the Inferiours lest their glory should be Eclipsed and draw the rest from a dependence upon them They content themselves with this limited Ministration and set up Tabernacles here for their Residence which is above and beside the Spirit of the Lord 's teaching which leads us on to know and follow the Lord. These are they that stop Israel travel out of all appearances which his Spirit leads not to These are they that lay stumbling-blocks in the way in their Journey These are they that will not have the Lord's People Prophets that their Persons may be still had in Admiration for advantage sake else what meaneth it that certain Persons are appointed to spend the whole time in speaking in every Meeting and all the rest to come as Hearers neglecting the Gift in themselves only waiting upon their Lips When as often times fresh Springs arise in particulars to make glad and comfort the Hearts of others But through the long Declarations and Discouragement withal the Springs are stopt and the tender nipt Ah! God will visit you for these things And certainly if this Babylonish practice had not been exercised â—is precious Truths had been publish'd in the mouths of thousands more and 10000 more to the knowledge thereof would have been brought a greater growth in the Truth witnessed and the Mind and Will of the Lord more revealed a greater discovery of the Man of Sin within and without us by the â—ranscendent brightness of the Everlasting Day which will again break forth and recover the â—round which hath been lost open the Mysteries which are yet hidden break the Serpent's head and â—ound the Leviathan Amen Halelujah Moreover as others before them set up the Scriptures above the Spirit in having that to be the Tryal Touch-stone Standard of Doctrine Worship and of all Spirits so do they greatly err in setting up the Body above the Spirit in having the Spirit tried by the Body the one saith The Scripture is the Rule but in truth the Meanings they make the Rule The other saith The Spirit and not the Scripture is the Rule but the Dictates of the Body they make the Rule For if I walk according to my Measure and my Measure is my Rule and it differs from the judgment of the Body by their Rule I am to deny my Motion because it answers not the Mind of the Body for they lay down this as an infallible Rule That the Body will have a true sense feeling and understanding of Motions Visions Revelations Doctrines c. and therefore safest to make Her my Touch-stone in all things relating to God Ah! that she would return from whence she is fallen and repent that the Crown may again be set upon Her head The same Arguments which the Pope c. makes use of to support himself the Body useth and severe judgment is denounced against him that shall speak a word against the Authority of the Body 〈◊〉 it is against him that shall speak against the Power and Authority of Rome And as it was and is a common practice for the Pope to esteem Drunkards Whoremongers c. far better than Non-conformists even so it is with the Body at Devonshiâ— House If a Non-conformist endeavours to bring to ligâ—â— the vicionsness of the Priests they will have way to prevent him either to raise some Accusations or some other cunning Evasion The Body practiseâ— the same as I could instance and may when occasion offers I have heard from a credible hand what a solemn Meeting there was appointed by G. F. and others of the Elders to Judge and Condemn several Men and Women of good report and shelter cover and hide the wanton