by the same Rule He that savours the things of God may easily perceive that the meaning of the Spirit through Paul unto those Philippians was that those who were come to a state of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection we have this further to add that we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow outward Prescriptions and Orders though not convinced of its service which occasions us to be Jealous that in process of time the enemy may so enter in at this Door as that Darkness may more generally overshadow again than it yet doth though our Hope in God is that he will lay such a constraint on many of those whose Eyes are open beholding the approached Apostacy as that they may be raised in a sense of Gods Indignation and appear as Lyons on the behalf of the Lyon of the Tribe of Juda to oppose every appearance of that Spirit which would be exalting Self or any Form Observation Prescription or Order to be as a Bond on the Members of Christs Body when by the Light of Christ their alone Lawgiver they are not fully perswaded thereof in their own Consciences which undoubtedly was the meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Vers 5 23. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is Sin And to come a little closer to the matter in hand 't is too too evident that Non-conformity to Outward Prescriptions is taken as a mark of Apostacy even amongst those who have Been under the profession of Truth of which many instances too too Large here to insert might be produced which is now forborn because we suppose there are very few amongst the People called Quakers for whose sakes this is chiefly written who are ignorant of the Truth hereof Besides it hath been an Observation of late that these Questions or Questions to the like import have been frequently askt by such with whom we cannot be at Unity in all things viz. Are you for Womens Meetings Meaning distinct Womens Meetings from Men amongst whom Under Pretence of taking care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Partyes who have Condemned their Failings and through the Mercies of the Lord have been restored and their Officence blotted out and forgiven by him assent thereto or no. Are you for settled Monethly and Quarterly Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been a skt of Friends in Truth that could not Answer thereto Yea we are sensible that it hath been taken by many as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it form an apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another method as experience in the Counties of Westmoreland and Wilts hath of late testified for were it not so that great stress is laid upon the Outward Form of things prescribed to be practised how comes it to pass that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise viz. J. S. speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said that amongst the Christians of Old the Differences that did arise was about Forms which could not be seasonable words when we were establishing the Churches in the Holy Order of Truth Much more might be collected from the Articles being forty four in number exhibited by Robert Barrow and twenty six Persons as aforesaid to shew how earnestly and zealously the very Outward Form of things are contended for which occasions us in all seriousness of Spirit thus to say May the Lord God of Heaven and Earth so preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth lest they with them prove to be Boasters proud Blasphemers false Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denied the Power thereof from whom the Apostle Exhorts to turn away and how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath thorowly informed himself of their Fruits Oh Friends the serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep silent but in his Fear declare that our Consciences are concerned for the Cause of God and his Truth and since it is so that an ill use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only arisen but will yet more and more arise against that Spirit that would exalt it self over the Heritage of God endeavouring to rule over their Consciences whenas Christ alone is Lord thereof It may now be worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilest on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged be not ye called Rabbi for one is your Master even Christ And all ye are Brethren but he that is greatest amongst you shall be your Servant and whosoever shall exalthimself shall be abased and he that shall humble himself shall be exalted Here is no ground to believe that Christ Intended that when he was departed his Disciples should be exalting themselves one over another as Governours and Rulers and if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilest in his Bodily Appearance to be their Leader yet he tells them John 16.7.13 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you and he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the
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
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
into the North much Writing was occasioned in Relation thereto which being not my present Purpose to Treat of I here omit That now the Reader may have an Understanding of that Sense and Judgment that was with John Wilkinson and John Story in relation to those Five Heads from whence all the before-mentioned Forty-Four Articles do spring I think meet to Cite their Testimony in Relation thereto read at the Meeting at Drawel And then comparing such their Sense and Judgment with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace who changed not their way since they became Publishers thereof to the Day they fell asleep it may then easily be savoured from what Spirit all the Mire and Dirt that hath been cast up against our Antient and yet Honourable Friends John Wilkinson and John Story hath sprung Their said Testimony now follows ON the whole Matter in the Fear and Presence of the Amighty God we declare That as we do approve of Monthly and Quarter-Meetings for the necessary Service of the Truth so we further say That as these or any other Meetings of Friends in Tenth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at Vnity with our Brethren in the Services thereof And though one of us viz. John Wilkinson did condescend to subscribe to a Paper for the Execting a Womans-Meeting in the Country to answer the Ends in the Paper proposed which he testifies he then did in Singleness of Heart for Vnity's sake Yet according to that inward Sense we now have there appears to us no Absolute Necessity to continue Womens-Meetings in this Country distinct and separate from the Men and therefore do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them Yet that Inward Sense and Heavenly Vnderstanding we haue received from God hath and yet doth confirm us in this Iudgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as here-to-fore and yet settled and agreed upon who being Conscientious therein are otherwise minded than we are And if any of our Words and Actions have had any Tendency to oppose c. which we are not Conscious of but if we were we would readily confess we say the Truth in us would have Condemned it even as it now doth And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein But till then our Desires are That this may not become an Occasion of Straitness of Spirit each towards other but that Embracing the wholesom Counsel of the Apostle in another Case If in any thing ye are otherwise-minded wait till God reveal we may walk together in that pure undefiled Love of our God which thinketh no Evil. That though many of our Brethren see a Service in Recording Condemnations and Leaving them upon Record to Posterity yet from that Inward Sense and Heavenly Vnderstanding we have we see no Necessity to leave them upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended further than the Offence is known nor yet to continue longer than the Memory of the Offence abideth But if any see meet from an Inward Sense of Truth in themselves to leave such Testimonies relating to themselves to Posterity we have there-with Vnity That this our Sense may be no Occasion of Straitness of Spirit each towards others is the Earnest Desire of our Souls who desire the Prosperity of Truth and Peace amongst all the Churches of God As to Tythes We can in truth say 'T was never so much as in our Hearts to speak any Words whatsoever with the least Intent to Strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this Day paid are Anti-christian That as Groanings Sighing Soundings and Singings may proceed from Deceitful Spirits so also we declare Groanings Sighing Soundings and Singings may be the Fruit of the Spirit of the Lord amongst God's People And that as the First is Discouraged the Second ought to be Encouraged And the Earnest Desires of our Souls are That as to these Things nothing but the Spirit of Truth and sound Iudgment may appear either to Reprove or to Encourage And though we have been Accused as if we were Opposers of such Groanings c. which the Truth approveth yet God is our Witness we know it not That though we have been represented as Persons Encouraging Fleeing in Time of Persecution We say we are not Conscious to our selves of so doing For we believe those who stand not to their Testimony but flee there-from in the Day of Persecution may truly be accounted either Weak in the Faith or Departing from the Faith And thus having given our Inward Sense according to the Vprightness and Integrity of our Hearts concerning these Five General Heads from whence all the Forty-Four Articles do arise we shall with this conclude That the God of Heaven is our Witness our Desires are to approve our selves Men of Peace in the Abhorrency of all Fleshly Liberty and Loosness and to follow after Truth and Righteousness that the Regin of the Power of the Eternal God may be over all so will the Kingdoms of this World become the Kingdoms of our Lord and his Christ As to the Two Questions Answered by the Friends and Brethren met on this Occasion We in the Fear of the Lord say We in the Proposing thereof had not the least Thoughts to obtain your Yea and Nay with intent thereby to strengthen such who may be accounted our Party in any thing that 's contrary to Truth nor to encourage Loosness or Bad Spirits But conscientiously to remove the Scruples of some And further we say We are better satisfyed with your Explication therein than with your bare Yea and Nay For that we as well as you are sensible Apostates and Bad Spirits seeking a Fleshly Liberty have made use of Arguments deducible from such Principles of Truth to oppose the Power of God it self and the Practice of God's People in the Power John Wilkinson John Story 'T is now worthy the Readers Notice That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel which being Cited in the Eighth Section of the Second Part of the before-mentioned Manuscript together with Answer thereto pertinent on this Occasion I think meet here to Transcribe the same together with those Observations that are made thereon in the said Section THis is the Word of the Lord to you John
who indeed must be very Simple Foolish and Blockish if what G. F. hath written be taken by them either for a Pertinent Friendly or Christian Answer to so Seasonable Tender and Christian a Letter because the most Pertinent Matter offered by him as Answer thereto is this As to thy Fear of making Force in Religion there is nothing but what is Pure can come into it Alack for thee If thou wast in the Universal Spirit c. thou wouldst not make such a Noise about Imposition for indeed it is the very Spirit of Imposition in Thee and You that does not know what it would be at it self nor to what to bring others And much I could say as to that We now appeal to God's Witness in all Whether Men endued with that Wisdom which is from Above can be at Unity with such a Scossing Shaffling Impertinent Answer wherein doubtless there is not less than Three or Four Falshoods and Untruths in Two or Three Lines The First we take to be contained in these Words For indeed it 's the very Spirit of Imposition in thee The Second in these words That does not know what it would be at it self The Third in these words Nor to what to bring others And if what he hath written by way of Reflection in his Letter is written as grounded on John Wilkinson's Letter to him as it seems to be being Answer thereto then there seems a Fourth Untruth contained in these words Thou wouldst not make such a Noise about Imposition when as there is not one word about Imposition in all John Wilkinson's Letter Now as to John Wilkinson with respect to these Slanders we have this to say Our Experience tells us he is not of an Imposing Spirit unless Preaching the Word of Life and Commending it to the Conscience may be termed such which cannot be and hath approved himself wise in that Wisdom that is from Above and so knows what he would be at and unto what to bring others as his Doctrine and Conversation hath largely manifested amongst us 'T is to be observed that John Wilkinson in his aforesaid Letter on the Occasion of G. F's reflecting upon him John Story and others That they will become as bad as James Naylor and Muggleton c. If they give not over their Separation thus writes to G. F. If James Naylor's Opposition consisted in not Reproving his Company when they bowed to him and cryed Hosanna Let it be a Warning to thee and reprove thy Company when they give thee the Titles and Honour due to the Highest lest they that love Preheminence and Rule out-live thy time and render thy weakness to others as thou hast done his when thou art Dead and in thy Grave and turned to Dust therefore be humble as a Member of the Heavenly Body under Christ the Head On this occasion G. F. writes these following Sentences But this is from a prejudiced malicious Spirit and not from the Light of Christ to Render my Weakness when I am in my Grave turned to Dust c. Nay John that which thou strikest at and thy Company and all the evil Spirits in the VVorld have struck at and all the Apostates before thee shall never turn it to Dust But if this be the way of thy Preaching that the Members of the Heavenly Body turn to Dust I fear thou hast begotten none to God So thou tells me I am a Member of the Heavenly Body yet thou say'st when I am turned to Dust and Dead surely this Doctrine proceeds from Darkness and not from the Light of Christ And is it to this thou wouldst have me to bow and be humbled Nay John I need none of thy Ministry it is an Angry Malicious Froward Spirit that hath possest thee On these Sentences we thus Observe that they shew Malice Envy Perversion and Ignorance or Darkness By his own Rule his Prejudice and Malice appears in rendring James Naylors weakness and not only therein but in joyning John Wilkinson with All the Evil Spirits in the VVorld whose Doctrine Life and Conversation so far as ever we knew in all manner of Godliness and Honesty hath since his Convincement of Truth rendred him worthy of double Honour amongst many of his Brethren and his name G. F's Envy can never as we are perswaded blot out but rather gives an occasion to add to the Number of G. F's Transgressions and Errours which are so numerous on Record in ‖ Meaning the afore said Monuscript this Treatise as that could it be made appear that John Wilkinson was but Guilty of the one Half thereof we should be ashamed to own him until he had repented before the Lord But much more should we disown him if instead of Repenting in such a Case he should run at those as Evil Spirits that should for the Clearing of their Consciences spread his Errours before him which hath been G. F.'s common Practice and is now worthily Recorded as a Testimony against his Errours and Transgressions that the Simple-hearted may no longer be betrayed either by his Fair Speeches Threats or Frowns As to his treating on the word Dust by way of Reffection on John Wilkinsons Ministry and that from John Wilkinsons sound words the impartial Reader may easily discern his Perversion in concluding that John Wilkinson tells him he is a Member of the heavenly Body which doth not follow from John Wilkinson's Words Be humble as a Member of the heavenly Body no more than it follows that a Disciple of Christ is Christ because Luke tells us Whosoever will be a perfect Disciple shall be as his Master As to his Ignorance or Darkness 't is thus Manifested G. F's aforesaid Sentences cannot be a sound Answer to any thing writ by John Wilkinson which it ought to have been unless G. F. concludes that that Visible Body called George Fox shall not turn to Dust because John willinson writ not his Letter to G. F. with an intent that that outward Body called George Fox which must turn to Dust was not to be concerned therewith Moreover 't is to be observed what ever G. F's Judgment in that case be when he writ to John VVilkinson he was willing to keep it to himself because he doth not plainly acknowledge that his Body shall ever turn to Dust but positively saith That which John Wilkinson strikes at shall never turn it to Dust his meaning he best knows but yet this we know 't was needful enough to have explained his meaning because the Apostle tells us 1 Cor. 6.13 15 19. The body is not for Fornication Know ye not that your Bodies are the Members of Christ shall I then take the Members of Christ and make them the Members of an Harlot God forbid know you not that your Body is the Temple of the Holy Ghost which is in you whom you have of God and you are not your own And 2 Cor. 4.11 That the Life of Jesus might be made Manifest in your mortal Bodies We
THE Christian-Quaker Distinguished from the Apostate Innovator In FIVE PARTS WHEREIN RELIGIOUS DIFFERNCES amongst the People termed in Derision Quakers are treated on GEORGE FOX one at least if not the chief reputed Author thereof is detected DOCTRINES of TRUTH owned by the Children of Light and cleared from Objections are laid down according to Holy Scriptures and Revelation of the Spirit By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Eccles 2.9 There is no new Thing under the Sun Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be Blamed LONDON PRINTED in the Year 1680. THE PREFACE TO THE READER IT was the Saying of Christ As I Hear I Judge I hope that Christ's Example in that Case will be such a Bond on every one that may concern themselves touching this Treatise as that I may have no just Occasion to reflect on any Christian-Professor even as Nicodemus a Pharisee once did on those of his own Sect Joh. 7.51 Doth our Law Judge any Man before it Hear him In Confidence that this Treatise may meet with so much Justice at least from True if not from all Pretended Friends 't is now brought to Light And though some amongst the People termed in Derision Quakers appearing to stand as Neuters in the present Controversy amongst them not knowing the Christian and Orderly Proceeding of others may conclude That 't is an Untimely Birth Yet let such know that the Moderation of those who are concerned in the Publication hereof hath for many Years past been manifested Note The Divisions amongst the People called Quakers have been at least Eight Years encreasing to the Height they now are at by endeavouring as much as in them did lye as hereafter will more largely appear that those small Differences which at first seemed but like unto little Sparks might not arise unto so great a Flame as they now are And were it not so that many Meetings of the said People for the Worship of God in divers Parts of the Nation have been entertained with frequent Contention and Opposition and in particular that both Priest Professor and Prophane have become Eye and Ear-Witnesses of such Rude and Unchristian-like Deportments as of late have been mafested by many speaking at once in their Publick-Meeting within the City of Bristol before many Hundreds by which the Meeters have been reputed as in an Uproar and their Meeting-House accounted rather a Stage of Scolding than a Place for Worship of God It might not as yet have been brought to Light without some further Endeavour to have sought a Reconciliation if so be the least Hopes should have been given of its Acceptance But being void of all such Hopes Now so it is that so great a Concern of Conscience lyes on many to encourage the Publication hereof as that we can no longer forbear lest it should be reputed That the Doctrine and Life of Christianity were wholly Extinct amongst the afore-said People My Desire now is That the Reader may seriously weigh the Four following Notations and the Observations thereon and then 't will easily be savour'd at what Door the Publick Disorders have entred and whether or no they are not the very Birth of some Politick Unchristian-like Contrivance First Many in that City retain their Antient Respect for John Story and John Wilkinson Two Antient and Honourable Labourers in the Gospel of Christ whose Conversations and Doctrine I have not known or understood to be Exceeded in Godliness by any Mortal Man whatsoever and on that Foot are accounted such as Joyn to Separates or a Separate Spirit as the Term or Nick-Name sometimes is because some Upstarts and Innovators Adherents to George Fox have been pleased to disown the said John Story and John Wilkinson though they could not justly Charge them with Evil. Secondly In a Paper given forth by an Eminent Preacher and Opposer of John Story and John Wilkinson whose Name I omit for the Reasons herein after mentioned thus directed viz. To God's Friends every where concerning the present Separates and their Spirit 't is thus said 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 So may the Souls that are deceived come by the Right Door into the Heavenly Vnity Thirdly The same Person that writ as aforesaid was also concerned in a Paper subscribed by Charles Marshall and Sixty-Five more given forth at Ellis Hooks his Chamber the 12 th Day of the 4 th Moneth 1677. wherein 't is thus writ with Relation to John Story and John Wilkinson Therefore Brethren every where stand up in the Power and Wisdom of God for the Testimony of Truth against that Wrong Iealous Murmuring and Dividing Spirit And where they come warn them in the Name of the Lord to go home and not go thus up and down to offer their Gifts Fourthly The very same Person that writ as aforesaid thus That is God's Decree did also some Years past threaten That Bristol should be as an Anvil to beat upon meaning with Respect to Religious Differences My Observations now are That in as much as the Meeting at Bristol hath become as an Anvil whereon many Apostates or Innovators Opposers of John Story and John Wilkinson have in a Disorderly Manner frequently beat it may not rationally be taken to be the Fruit of a Politick Unchristian-like Contrivance in the best Sense And that albeit they have been apt to stamp their rude Discourses and severe Judgments in the Name of the Lord resusing to reason with such against whom they strike or in a Christian Spirit to treat of the Differences yet therein I am fully perswaded that they act rather from the Line of Another than Their own And not only so but from the Line such an one as hath taken Liberty to Violate that which he would Impose as by a Decree from God on others For though he Imperatively thus said as aforesaid 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 Yet he himself did a few Moneths after accompany George Fox to the City of Bristol and there entred into Reasonings Proposals and Articles with such as owned John Story though termed a Separate or Separate Spirit which by the Scope of his Writing may reasonably be taken by those who understand his Meaning by these his words viz. This Spirit To be an Acting contrary to his own Counsel When I compare this with these kinds of Declarations frequently publish't amongst the aforesaid People viz. Let us Exclude the Reasoning the Wisdom and the Iealousie and let us have an Eye to the Brethren Further insinuating as if God had ordained Ministers amongst them that are to see and hear for the Body and common Members of the Churches as the Printed Terms are I cannot but be full of Jealousie that these
And that William Mead desired Nicholas Lucas that it might be intimated to me that now George Fox would give me a Meeting Which I did understand or at least suppose was urged as an Argument that I ought thereupon to forbear Printing which occasioned me immediately on receipt thereof to take care that my Mind might be communicated unto Nicholas Lucas of Hartford who thereupon as I am advised acquainted William Mead that their Desire meaning that I would give George Fox a Meeting was accepted by me provided that George Fox would give it under his Hand meaning thereby to meet me to which William Mead said he would speak to George Fox about it and afterwards the said William Mead told Nicholas Lucas he had spoke with G. F. and his Answer was He will not give it under his Hand nor write to me By which all impartial Readers may further Judge whether G. F. have any Inclination at all to give me a Meeting for the clearing of Matters laid to his Charge Nicholas Lucas I do hereby testify that which is contained in the Additional Post-script so far as relates to me and William Mead is Truth Bristol the 10th of November 1680. FOrasmuch as it hath of late been frequently discoursed amongst some of the People called Quakers That I intended to Print against Friends and not only so but such my reputed Intentions have been made use of as a Argument to render me Wicked and thereby to disaffect Simple-hearted well meaning Friends towards my self and other Friends in Truth 't is now become my further Concern to add these few Lines First Such Insinuators cannot be therein guilty of less than Injustice and Slander because it was not then known what would be printed by me Secondly They have had no ground to conjecture that my Intentions were to treat on any thing more than the Wayes and Means by which the said People once at Unity came to be divided together with some part of the Fruits of that Division and the Doctrines and Practices we stand for which if brought to Light so as that nothing but the Naked Truth might be publish't which ought to have been supposed until the contrary should have appeared the Question then needful to be answered is this Whether 't is matter of evil Fact in me to publish in Print an Historical Relation of the Truth as aforesaid and that for the clearing of my Conscience that the Sin of Disobedience may not lye at my Door The Answer in short is Nay To every impartial and unprejudiced Reader I doubt not but that the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise may give sufficient Satisfaction but lest the Ignorance and Blindness of any should be so great as not from thence to perceive the Righteousness of my present proceeding to Print or that the Partiality of any that do so should so abound as to Strengthen Evil Insinuations against me on that Account I have this to say That such as have been of Party against us concerned in the Publication hereof have been the First and frequent Promulgators by Declaration by Manuscript and by Printing That there have been Divisions amongst the aforesaid People As to a Publication thereof by Declaration I refer to what I have already written in the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise As to the Publication thereof by Manuscript I referr to the Fourth Part and in particular to the Title Page thereof to the Forty Four Articles of Accusation drawn up against John Wilkinson and John Story to the Paper subscribed by Charles Marshal and Sixty five more at Ellis Hooks his Chamber both mentioned in this Treatise to the Note in the said Paper these Words relating to John Story and John Wilkinson are viz. And we do hereby warn all to have a Care that they be not lifted up by reason of the Temptation and hurt that 's come upon these Men nor yet insult over them for that Spirit is not of God but rather let all watch in the Fear and Dread of Almighty God against that Spirit that they enter not into Temptation The aforesaid Words are cited to shew the Inconsistency of John Wilkinson and John Story their Opposers Actions with the aforesaid Advice For 't is well known that contray to the aforesaid Counsel Their Opposers have been so drunk with Prejudice and an Insulting Spirit as that the said Paper called a Narrative hath been read against them in several Counties in publick Meetings for the Worship of God from which Assemblies no Persons whatsoever though not professing the Truth are excluded This Action may reasonably be concluded to spring from the same Spirit that dictated a few Lines subscribed by George Fox whereof mention is made in the Preface directing to shew Certificates against John Story both to Enemies and Friends Paper called The Brethrens Narrative at Drawel And to an Epistle written by a publick Preacher and one of Party against such as are concerned in the Publication hereof whose Name for the Reasons mentioned in the Preface I omit directed to be read and accordingly was read in a Publick Meeting for Worship of God within the City of Bristol held in the great Meeting-House on the 21st of the 11th Month 1678. in the presence of several not accounted to be of the People called Quakers wherein mention is made of Rents Schismes Contention Difference Breach Strife Distraction Discord Quarrel late and present Division and of a Seperation in some Parts of this Nation on such wise as that in the Authors Sense 't is Evident that they are mentioned with relation to one party of Friends amongst those who have professed the Truth as rent and divided from another Party But that which on this Occasion is chiefly my Concern is to evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof and that by and on the behalf of some of George Fox's Party On the 8th Instant came to my Hands two Sheets of Printed Paper Entituled An Epistle pretended to be for true Love Unity and Order in the Church of Christ against the Spirit of Discord Disorder and Confusion In the bottom of the Title Page thereof 't is thus written Printed by Andrew Sowle and are to be Sold at his Shop in Devonshire Buildings without Bishopsgate 1680. That direction for Sale is a sufficient Notification to me that 't was not Printed for a limited Service Note Besides as I am informed they are publickly exposed to Sale by other Book-Sellers in London and forasmuch as 't is well known that Ann Whitehead and Mary Elson the Subscribers thereof are such qualifyed Persons as not to Print any thing on a Religious Score without the Approbation of a Meeting held in London every Second Day usually consisting of uncertain Numbers of uncertain qualifyed Persons who therein pretend to take upon them the approbation or
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
Mouthes of his Prophets or from the Appearance of Christ by his Light in us or from the Scriptures of Truth given forth by inspiration since the appearance of Christ in the flesh to Expect that any should be Invested with Power from on high to Establish such things relating to the Conscience much less to Expect that the Children of Light under the New Covenant should be led by the Eternal Spirit and Word nigh in the Heart unto such a conformity Moreover 't is Observable Pauls Plain confession thus was After the Way which they call Heresy so Worship I the God of my Fathers Believing all things which are Written in the Law and the Prophets c. And herein do I Exercise my self to have always a Conscience Void of offence towards God and towards Men. If all those unto whom God hath given the Knowledge of his Truth in this Gospel-day had had so much Zeal as to have walk't according to this example they might have all become Honourable in their day have kept a Conscience Void of offence towards God and towards men and then none of them would have been afraid of being Stigmatized as Sect-Masters by such who Like the Outward Jew have Gloryed in things Outwardly Pretended to be Established in this Gospel-day and have made such things to be as a Rule whereby they have indeavoured to try their Brethren who at this day have approved themselves Jews in Spirit Zealously exercising themselves in the Word nigh in the Heart according to Knowledge even as the outward Jews would have done by Paul For such a Reflection would never have hurt them in the Breasts of those that had continued truly Faithfull and this many are given to Understand from that Honourable esteem that some antient and faithfull Brethren have in the Hearts of such as have not in a Temporizing Spirit changed their Way notwithstanding they are Stigmatized with the name of Sect-Masters even by those who Like the Gentiles appear to Exercise Lordship over their Brethren In the Next Place we come to take a little notice of those who abound in Confidence without either Knowledge or Zeal this sort may be well compared unto those Beasts with whom 't is reputed Paul Fought at Ephesus which if it were so was doubtless a contest had with Unreasonable Men. The bait by which this sort are enticed to appear Some-Body in probability is this The Door is open for any under the Profession of Truth whose Lives are not Outwardly Scandalous to appear amongst some of the Society of the People called Quakers as Governours and though 't is hard for us to suppose who amongst such are the Persons that are to be Governed when Liberty is taken and admitted as aforesaid whereby none of the society is excluded to appear as Governours yet so it is and of this have our Eyes and Eares been Witnesses A Part of the Doctrine of this sort we have understood to be on this wise If you do not see your selves you must follow us that do see Alass 't is easily to be savoured where all may then run if such an Exhortation from any one thus qualified and that with respect to follow the Exhorter should take place he then that leads and those who might be led would quickly fall into the Ditch together and so the Kingdom of Sathan come to be advanced instead of being Destroyed But Blessed be the Name of the Everlasting God that Sun which hath arisen amongst us that Glorious Appearance if the everlasting Light which hath shined in many Hearts is not yet set in Obscurity and our Faith is that it will not The Lord hath had a regard to his own Name and to the Glory of his Eternal Power so that though many ancient and honourable Brethren whom the Lord Commissioned in these latter Days to publish his Everlasting Gospel Exhorting all to yield Obedience unto the Appearance of Christ by his Light in them are fallen asleep yet there are many of the same Stock yet remaining upon whom he hath not only poured forth of his Spirit and Anointed them to publish his Everlasting Gospel but also hath kept them in Integrity and their Garments undefiled from the Spots and Polutions of this World and not only so but hath given unto them True Zeal according to Knowledge thorough which the Way unto the Kingdom of God in the Demonstration of his Spirit hath been declared and hath continued them in the Service whereunto they have been called and these have not in a Temporizing Spirit for fear of the Threats and Frowns of Men changed their Way nor yet followed any for the Loaves and though some of these have of late been accounted dark Spirits leavened Spirits Troublers of Israel Sect-masters Leaders into a Seperation and into down-right Independencies Parishes and Schisms yet this Testimony lives with us that the Power of the Eternal God on which alone we are perswaded their Dependencies have been and are hath accompanied such when thus Judged Despised and Reviled by that Generation who unto us appear as if their Dependencies were upon Men that labour and travel to gather unto themselves To conclude this further Testimony lives with us that the Righteous God bears us this Day Record that the very Reason wherefore this Treatise is now prepared is because our very Consciences on the behalf of God's Truth and People are concerned and therefore we cannot but encourage this so necessary a Work having amongst many other our Brethren long waited and born in Patience to see if peradventure the Lord might change the Hearts of those who have occasioned Contention Strife and Division to arise amongst the Families of the Lords People for what-ever Measures others may take of us yet this Evidence we have in our selves that our Souls Desires are That the bright Appearance of the Everlasting Day might not set in Obscurity in any Heart where it hath been both manifested and received nor yet that any of the Lords People might be ensnared to build again the things which in the Light of Christ our Lord they have destroyed William Rogers William Forde Here now follows that Paper made mention of in the Title Page touching the Scattered of Israel given forth in the Year 1661. by Edward Burroughs Minister of the Everlasting Gospel ON the 22th of the 8th Month 1661. I was grieved in my Spirit for the Scattered of Israel and my Thoughts troubled me very much for the Afflicted in Jerusalem for I also was greatly afflicted with them and I prayed unto God that he would shew me his Purpose concerning them and these words came unto me Abide thou in me thou helpless Lamb and I will shew thee great things only stir not from me for thou hast no Helper but me and if thou goest never so little from me behold a Wild Beast seeketh to devour thee therefore I say Abide and then I weeped greatly because I saw what great danger I was in for I
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
and have so much memory as from the mouths of others to use the words of that wise Apostle Paul when he said 1 Cor. 3.19 The Wisdom of this World is Foolishness with God as if thereby they had brought some Excellent Proof to Justifie all those Rude Actions and Impertinent Expressions which as the fruit of their Ignorance and Folly in a boisterous unruly Spirit they have brought up Were such but sober girding up the Loyns of their Minds they would undoubtedly come to see that such their Words and Actions are but the Fruits of that Ignorance that lusteth to Envy which is to be silenced and doubtless of this sort were these whom the Apostle Peter hinted at 1 Pet. 13 14. when he said Wherefore gird up the Loins of your Minds be sober as obedient Children not fashioning your selves according to your former Lusts in your ignorance But if such had less folly and confidence and were but as ready to ask Wisdom of God according to the Counsel of the Apostle James as they are to condemn that Gift of Wisdom and Understanding which God hath given unto others Jam. 1.5 they would not be ready to run at the Beck Nod or Call of such as in a boasting imperious Spirit glory exalting them as Judges over God's faithful Servants and that have brought forth * See the 5th Part of the Christian-Quaker Lyes in a bitter envious Spirit which things being earthly sensual and devilish are the very marks of that Wisdom that descendeth not from above As a farther illustration of what is aimed at in this discourse we now come to signifie that some have a far greater portion of Wisdom Knowledge and Vnderstanding than others and that it 's given them of God as they are Creatures distinct from what they are when acted by a good Spirit or a bad and in this respect is Man as a Creature the most excellent Creature that God hath made But yet such is the Ignorance of this Age as to accompt this Portion of Wisdom Knowledge or Vnderstanding as we are creatures to be that Wisdom which the Apostle termed Earthly Sensual and Devilish or the Wisdom of this World or the Wisdom of the VVise 1 Cor. 1.19 which the Lord by the Apostle Paul hath said he will destroy But herein such do manifest themselves not knowing whereof they affirm for that Wisdom Knowledge or Understanding which we have as Creatures is the proper Gift of God and a part of his own Creation and is honourable in its place and it is against the nature of the Divine Being to destroy this Wisdom because it is his own Gift even as it is against his Nature to destroy the Lives of Men which is his Creation Luke 7.5 for the Evangelist saith The Son of man came not to destroy mens lives Obj. What then did the Apostle hint at when he spoke of the VVisdom of the VVorld the VVisdom of the VVise and the VVisdom of VVords To this it may be said Act. 22.3 That as Paul was brought up at the Feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers so doubtless many there were who through Education attained unto that which Paul in his converted state terms to be the VVisdom of this VVorld c. From whence it may be concluded that he hinted at those things which in that day were given forth by the Scribes and Pharisees and other Disputers against that divine Appearance whereby Paul was made a Minister of the Everlasting Gospel which things so given forth we do not take to be the natural Effects of that Wisdom Knowledge or Understanding given unto them as creatures but rather being in the state of Degeneration as the Fruits of their Education and Acquired Parts wherewith being not subject unto the Appearance of Christ they then became Opposers of the Truth Besides as the word Flesh in Scripture is sometimes used not with relation to a Carnal Body but in a Metaphorical and Mystical sense by way of opposition to the Spirit of God so are these words fleshly wisdom used not with respect to man as a creature but by way of opposition to the Wisdom of God that 's from above and therefore is another thing than that which man is endued withal as he is a part of God's Creation To conclude Solomon in his day magnified Wisdom at a high rate as the Scripture testifies too large here to be inserted who in his day did undoubtedly account it the sign of a just man Pro. 10.30 and therefore said The mouth of the Just bringeth forth Wisdom The Apostle in his day did magnifie Wisdom exhorting the Saints to walk in Wisdom Col. 4.5 Christ the Son of God testified Mat. 11.19 VVisdom is justified of her Children These things considered our desires are that those who have true Wisdom may prize it that those who lack it may imbrace the Counsel of the Apostle James Jam. 1.5 and ask it of God who giveth liberally and that those Fools who despise Wisdom may come to have a sense of what Solomon spoke when he thus said How long ye simple ones will ye love simplicity and fools hate knowledge turn ye at my Reproof Sure we are the Apostle's Writings encourages none to cry down Wisdom at the rate 't is of late without distinction exclaimed against by some but rather the contrary for we find the Apostle Paul writing to the Colossians thus to say Col. 1.9 28. VVe do not cease to pray for you and to desire that you might be filled with the Knowledge of his VVill in all VVisdom and spiritual Vnderstanding and again thus VVhom we preach warning every man and teaching every man in all VVisdom that we may present every man perfect in Christ Jesus But this ignorance we doubt hath happened unto many not only from a Principle of having their Eyes out unto man 2 Tim. 3.15 but also from a neglect to read the Scriptures of Truth given forth by inspiration which the Apostle saith are able to make thee VVise unto Salvation through Faith which is in Christ Jesus As to the word Knowledge this may be added That in the want thereof in days past those who are escaped of the Nations set up their Graven-images according as Isaiah the Prophet testified They have no knowledge Isa 45.20 that set up the Wood of their Graven Images and pray unto a God that cannot save Oh! that at this day there were no cause to take up a Lamentation that the want of Knowledge is the cause that many have appeared ready to exalt man to have an eye to men and in neglect of that heavenly Gift which is given unto Mankind to bow in their Hearts unto Men as having a dependency on the Dictates Prescriptions Orders and Outward Rules of Man this under the Dispensation of the Gospel of Christ we take to be as great a falling
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
every Memis to wait in that Measure of the Spirit which he hath received to feel the Goings forth of the Spirit in him that teacheth and governeth and so to subject not to Man but to the Lord to receive from the Lord to Obey the Lord. Not to know any Minister according to the Flesh but to receive and submit to what comes from the Spirit in the Spirit Not to know Paul or Apollo or Cephas but the Spirit ministring in them Paul may Err Apollo may Err Peter may Err and did Err when he Compelled the Gentiles to live as the Jews Gal. 2.14 for which Paul withstood him to the Face Vers 11 and Barnabas also did Err Vers 13. but the Spirit cannot Err and he that keeps to the Measure of the Spirit in himself cannot let in any of their Errors if they should Err but is preserved for the least Measure of the Spirit is true and gives true Judgment but he that receiveth never so great a Measure of the Spirit yet if he keep not Low therein but lifteth up himself because thereof above his Brethren may easily Err himself and draw aside others into his Errour Secondly Care must be had that the Conscience be kept tender that nothing be received but according to the Light in the Conscience the Conscience is the seat of Faith and if it be not kept close to the Light which God Lighteth there Faith is soon made shipwrack of Christianity is begun in the Spirit which keepeth out the Fleshly Part with all its fleshly Wisdom and Reasonings about Spiritual things and as the begining is in the anointing so must the Progress be As the Spirit begins in the Conscience by convincing that by perswading that by setting up his Light there and leading the soul by that Light so that Light must still be eyed and according to its growth and manifestation in the Conscience so must the Soul stand still or go on The great error of the Ages of the Apostacy hath been to set up an Outward Order and Unformity and to make Mens Consciences bend thereto either by Arguments of Wisdom or by Force but the Property of the true Church Government is to leave the Conscience to its full liberty in the Lord to preserve it single and entire for the Lord to exercise and to seek Unity in the Light and in the Spirit walking Sweetly and harmoniously together in the midst of Different Practices yea and he that hath Faith and can see beyond another yet can have it to him-self and not disturb his Brother with it but can descend and walk with him according to his measure And if his Brother have any heavy Burthen upon him he can lend him his Shoulder and bear part of his burthen with him Oh how sweet and lovely is it to see Brethren dwell together in Unity to see the true Image of God raised in Persons and they knowing and Loving one another in that Image and bearing with one another through Love and helping one another under their Temptations and Distresses of Spirit which every one must expect to meet with If thou art a Christian in Deed and in Truth preserve thy Conscience pure and tender towards God do not defile it with such Religious Practices Duties Ordinances c. as thou dost not feel the Spirit leading thee into for all such are Idols and exceedingly polute thee And be tender also of thy Brothers Conscience and be not an Instrument to draw him unto any thing which the Lord leads him not into but rejoyce if thou find him in Simplicity of Heart startling at any thing for if he abide here faithful his Guide will in due season appear to him and clear up his way before him but if he be too hasty he may follow a Wrong Guide and that Guide will never lead him aright towards the Kingdom but entangle him further and further from it Oh how many have run a Whoring from the Lord how many have first lost the Guidance of his Spirit and then drowned their Life in Religions Performances How many have Drunk of the Cup of Fornication from the Life at the Hands of the Fleshly Wisdom How many have filled their Spirit with New-Testament Idols and Images How many have even hardened their Hearts and Consciences by following the Doctrines of Men their imaginary Meanings of Scriptures and the imaginations and Dreams of their own Hearts Is it not time for men at length to turn back towards the Lord to wait for the Visitation and Light of his Spirit from whom they have gone a Whoring and whom in all these things they have grieved And if ever any feel and enjoy the Guidance of God's Spirit their Conscience must be kept tender to it and ready to hear and follow his voice who speaks in Spirit to that which is born of him which infallibly knowes his Voice and being kept clear cannot doubt Concerning it My Sheep hear my voyce saith Christ they know it and the voice of the strange Spirit they know not so as to follow it but turn from it both in themselves and others But that which is not the Sheep but hath only got the Sheeps Cloathing cryes out How shall we know the Voice of the Spirit we may be deceived Nay that which is born of God that which is the Elect of God cannot be deceived Wait therefore for the Birth of the Spirit to which the Spirit is given for a Guide who infallibly guides it out of Deceit All Deceivers are out of this Birth out of this Spirit perhaps in some Birth or other framed from the Letter and living in the Imitation of some Practices and Ordinances from the Letter under which Cover they lie in wait to deceive but Strangers to the Life and Power and to that Wisdom which begets and bears to God Thus the Jews Erred and deceived their Proselites before the coming of Christ Thus the Christians in Name have generally Erred all along the Apostacy and indeed for the Generality have not been true Christians but only a persecuted Remnant amongst them whose Life hath been nourished and preserved not by Doctrines and Observations which they have been taught by the Precepts of Men nor by the Knowledge which they themselves have gathered but by a little Bread dayly handed to them from the Father of Mercies out of the Wilderness that was the thing which nourished their Souls up to God though many of them knew not distinctly what it was that nourished them nor how they came by it Object But is not Vniformity lovely and doth not the Apostle exhort Christians to be of one Mind and were it not a sweet thing if we were all of one Heart and one Way Answer Yea Vniformity is very lovely and to be desired and waited for as the Spirit of the Lord which is one leads and draws into one But for the Fleshly Part the Wise Reasoning Part of Man by fleshly Ways and Means to strive to bring
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
but to stir up Strife and to sow Discord But Are not David and Manasses and Peter and many others their Sins recorded and their Repentances and Changing recorded in the Holy Scriptures And What needs John VVilkinson be afraid and trouble himself about the Recording the Condemnation of Sin and the Resurrection of the Just But Who has cursed David or Peter or any other whose Condemnation of Sin and Repentance and turning from it is Recorded or called them Apostates And What Spirit is this in John Wilkinson that would not have such Things recorded now which the Spirit of Truth recorded in former Ages Surely it is not the Spirit of God nor Light of Christ For if they be Sins private that only the Church knows them then they go no further than the Church But if they be open Sins to the World amongst Sinners then their Condemnation and Repentance must go as far as the Fact is known But if John VVilkinson be afraid lest he should be Curst and his Company and counted Apostates to Posterity if their Failings Sins and Transgressions should be Recorded Truly without your Repentance they will be Recorded and it would be well if you did Repent and Condemn them for then your Resurrection would be Recorded out of this Apostacy Else you need not question standing upon Record And they that have been led by you into a Separation and now come off from you do not bless you as several have declared So you bring that upon your selves which you think to avoid But Why shouldst Thou and You be so afraid of having your Repentance from Sin and Evil Actions recorded which you have committed in grieving God's Spirit and his People and opening the Mouthes of the World without a Fear of being Curst or counted Apostates Is this the Cause you would hide your Sins and have no Testimony given forth against you If Thou and You have such a Love to them Thou and You may keep them but the Truths Testimony will stand against all that is out of the Truth And there are Condemnations upon Record ever since 1652. so no new thing amongst us but according to the Light of Christ But the Lord knows I would have nothing but what is Pure to Rule and Reign and all Sin and Evil to be Condemned and that which is Private to be only amongst Friends and that which is Publick to be publickly Condemned to the World And if the World should say Such a one did so or so there is a Testimony upon Record that such an one was Converted and Translated to Posterity as David was from the Evil to Good and from the Darkness to the Light And had you continued in the Light of Christ Jesus and in his Spirit that led the Saints to condemn those Evils which are Recorded in Scripture and to Glorify God in their Resurrection you would never have been in Opposition against the Church of Christ's Practice now in such things by the same Spirit you call it a New Way And that which would not have Sin and Evil condemned and condemns that which Records it is for Condemnation For instead of being Curst as thou sayest them that do condemn Sin and Evil and arise out of that which is condennied and this being Recorded to Posterity the Church and their Relations can testify to their Change and their Dying in the Lord. But I am sorry for you the Lord God of Heaven knows that you should dishonour the Lord God and his Truth and People in the North and have separated from the Light and Spirit that did first Convince you For had you been in the Love and Spirit you would have been in the same Love in the same Gentleness and Meekness and Wisdom that is pure and easie to be intreated as it was in the Beginning And so you have lost that Glory that was in the Beginning and your Nakedness is discovered that the Priests Justices and Drunkards can say That the Quakers are Separate one from another And look into your selves if there be not a Froward Stubborn Self-willed Spirit and Rough and Short that now may talk of the Light of Christ and of the Spirit and would have Liberty but is to be Reproved and well it would be for you if you would turn at the Reproof And whereas thou speakest of a Way of coming into Unity Alack for thee If thou wast in the Universal Spirit and Power of God that is over All thou wouldst not make such a Noise about Imposition For indeed it is the very Spirit of Imposition in Thee and You that does not know what it would be at it self nor to what to bring others And much I could say as to that But that whereby you may come into Unity it must be in the Unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and Meeting without Prescription of your Elders or Deacons or your Members So your Way to come into Unity is to come to the Light and Spirit that did first Convince you and Judge and Condemn this Spirit that hath led you into Separation with all its Works since And then in that Spirit there is no Fear of Imposition but Everlasting Unity in the Everlasting Seed that bruises the Head of the Serpent and all his Sons of Belial that are without the Yoak and are afraid of it Now there are them that would not be Yoaked with the Law of God nor with the Gospel nor with the Word of God which is a Hammer and a Fire and this is counted Imposition by such to be Yoaked and Hammered down and to be Reproved and Rebuked and Admonished this is Imposition and Over-driving though the Power and Spirit of the Everlasting God leads to it which Spirit of God sanctifies and exalts God with a sanctifyed Spirit and reproves all that which dishonours him or would defile and walks not in the Spirit by which the Body of Christ is Baptized and made to drink into And the Spirit of God charged and warned and reproved all the Unruly and charged the Faithful to stand fast and Admonished as in the Scriptures may be plentifully seen And what Is this Imposition and Force think you which God's Spirit led the Prophets and Apostles unto and had no Fellowship but with them that Walked in the same Spirit Or Will you say There is not the same Holy-Ghost now as was then Yes I must tell you the same and all that keep in it are in the Holy and Eternal Fellowship and it leads to the same Practice now as then And all such as the Apostles admonished to have no Fellowship withal as in their Epistles and in Jude Might not those have cryed Imposition as well as you And whereas thou speakest of a New Way and a New Form carryed on with Church-Authority c. This is the Priests Old Spirit that used to tell us of our New Way and Where was our Religion Twenty Years ago But
is now so opened as to see that if thou own them thou wilt bring thy self under the Just Censure of Truth for endeavouring to make any Brother an Offender for that which is no Offence And if thou own them not then thou wilt shew thy self out of Unity with the great Opposers of John Wilkinson and John Story However if thou refusest to Answer 't will be Evidence enough that thou walkest not by that Golden Rule To do as thou wouldst be done by More-over Since thy Papers give Testimony against a Spirit Why dost thou not tell us in plain Words who they are in whom according to thy Sense it works For I much doubt that if thou art not the Secret Mover to all this Strife yet the want of the Right Application of some Expressions in thy Papers testifying against Bad Spirits c. is one great Cause of the Increase of Bad Spirits and of their Scribling And therefore be Plain-hearted For I do know that a dark imaginary Spirit is entred and under the Outward Profession of Truth and that also such a Spirit appears amongst those who espouse the Cause against John Wilkinson and John Story and the Fruits that are brought forth by them which evidence that they are of such a Spirit are as followeth viz. Judging the Lord's Servants out of the Truth for particular Matters laid to their Charge without hearing them speak for themselves or first sending their Judgment or Condemnation to them before the spreading thereof contrary to the known Practice of Friends in Truth gathering Friends together on purpose to entertain their Ears with Reports against John Wilkinson and John Story and refuse to bring forth the same to John Story 's Face before Friends equally to be Chosen though desired so to do both by John Story and others Magnifying Unity amongst Brethren and yet appear those who break the Unity reproving the Spirit of Strife and yet not only the Movers but Carryers on of Strife both by Word and Writing or to speak in thy Language Stribling to the Dishonour of God and the Cause of Truth And though such who espouse the Cause against John VVilkinson and John Story may suppose themselves capable to quote Thee for an Example or at least as an Approver of such Actions for none of them as I know of do so much as suppose that thy Words or Scribling tends to reprove them yet know this from me That there are many of God's Antient Flock who retain their First Love for Truth and every Honourable Labourer in the Vineyard dare not approve of this Late and New-found Doctrine publish't against All Reasoning and All VVisdom nor yet can suffer their Faith to stand in Thee or any Man And therefore if Thou or any Man bring forth a Dream or pretend a Night-Vision to run against Faithful Friends and on that foot Scrible against them under the Notion of Bad Spirits it hath no place with them because the Day hath discovered such Folly to Men of Conscience and indued with the Wisdom that 's from Above But yet I cannot say but that as it hath it may have place with some who are of this Number and Sort viz. Such whose Ignorance is so Great as to conclude it the Fruit of Vertue to avoyd All Reasoning and All VVisdom or whose Understandings are so vailed as to have an Eye to the Night-Visions or Dreams of Men more than to the Truth in themselves and on that foot eyeing the Scriblers of Papers more than the Matters therein contained as being convinced that they ought to shut out All VVisdom and All Reasoning a most dextrous Expedient where it takes place for Anti-christ so to exalt his Kingdom as that all manner of Iniquity and Deceit may quickly enter the Flock if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions and publish them for the VVord of the Lord and then no marvail if such conclude That every Friend is justly Condemned if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks's Chamber as if now 't were Good Doctrine or Exhortation to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers when they brought forth their Unchristian like Papen instead of directing to the Measure of Grace in themselves One thing more lyes upon me to say unto thee That though amongst the Princes of the World there are such Politick Contrivances to carry on their Designs as to ingage such others therein who for Self-Advancement become of a Temporizing Spirit or for want of the Things of this World are ready to follow for the Loaves for being of a Mean Spirit are Hurried or Over-awed with Fear And so if their Designes succeed ill then 't is the Fruit either of Evil Counsel or ill Management but if well then they carry away the Glory thereof Yet it becomes not any one or many professing themselves Members of Christ's Body thus to do And now to Conclude I have this further to Query VVhether thou Conclude thy self no way obliged to bring thy VVritings to the Second Dayes Meeting in London to be approved of there before they be Printed If thou dost not Thou hast been wrong Represented if thou dost and yet think'st all other Friends are as 't is to be doubted thou dost for I have never heard that thy Book about VVomens Meeting was there approved or that all the Things therein contained will be stood by or owned by any one Friend in Truth then 't is an evident Token Thou wouldst Exalt thy self For What is that less than to conclude That the Infallible Spirit is limited to appear through thy Earthen Vessel only For if according to the Principle of Truth the Spirit is the Judge and that its pouring forth in our Day is upon many Sons and many Daughters Why then should not the Appearance of the Spirit through any Vessel have its free Passage as well as through Thine Or Why must Some VVritings given forth by the Spirit be brought to the Second Dayes Meeting to be approved and Others not But to return I have this further to say That if Thou or any are so imaginary as to conclude That all thy Writings and Books are given forth by the Infallible Spirit and that as such they ought to be made use of a part of which I am satisfyed have so been thereby to obtain Proselytes against John Story and John VVilkinson it appears to me as if thy Notorious Erring from the Infallible Spirit in writing some things contained in thy Book of VVomens-Meetings hath been permitted to be as an Evidence Recorded against all such who ignorantly look upon thee so to be as afore-said And therefore it becomes thee to be Humbled before the Lord and to Acknowledge thy Errors therein I am not without a Sense what Entertainment my plain Dealing will have amongst many if thou suffer it to be read or spread
his Mother The 1100 Shekels of Silver that were taken from thee about which thou cursedst and spakest also in mine Ears behold the silver is with me I took it and his mother said Blessed be thou of the Lord my Son and when he had restored the 1100 Shekels of Silver to his Mother his Mother said I had wholly dedicated the Silver unto the Lord from my Hand for my Son to make a Graven-Image and a Molten-Image now therefore I will restore it thee yet he restored the money to his Mother and his Mother took 200 Shekels of Silver and gave them to the Founder who made thereof a Graven-Image and a Molten Image and they were in the house of Micah and the man Micah had an house of God's The Quotation is enough to shew that she was an Idolatrous Woman and though it may be said it is but a question askt yet in answer it may be said that if G. F's real judgment be so that she was not a virtuous woman he hath manifested thereby a scoffing Spirit but to manifest that such an Answer appears but a meer shift the reader may observe that about thirteen lines following he thus saith So these and such women are recorded to Posterity for their Wisdom and their Virtue The second Quotation Page 43. And the woman of Tekoah see what a Sermon she preacht to King David 2 Sam. 13.14 The Scripture quoted informs us that the woman was a subtile woman whom Joab caused to feign her self as a Mourner and go to King David with a lying story in her mouth which accordingly she did For when King David asked her is not the hand of Joab with thee in all this she answered Joab put all these words in her mouth so that if it were really so that she had been the Occasion of pacifying King David's wrath yet it might more truly be said that she deceived King David by her Lyes than convinced him besides though the story was framed by Joab for the sake of Absalom who slew his Brother Amnon and therefore fled yet it appears that King David was appeased as to his Son Absalom as in 2 Sam. 13.39 before the woman came to him with Lyes in her mouth We now commend it to the Consciences of all to consider how this Lying story can be called a Good and Convincing Sermon and be an evidence of a Virtuous Woman for in a very few lines after it 's said as before These and such women are recorded to posterity for their Wisdom and their Virtue The Third Quotation Page 23. And the Women had their assemblies in the daies of the Iudges and the Kings Now old Ely was not against the Assemblies of the Women who assembled by Troops as you may see in the 1st Sam. 2.21 22. though some men now adayes may be against Womens Meetings or Assemblies in the Gospel Times and against womens speaking and prophecying c. The Scripture quoted tells us thus So Ely was old and heard all that his Sons did unto Israel and how they lay with the Women who assembled at the Door of the Tabernacle of the Congregation which only proves that there was an Assembly of Men and women at the Door of the Tabernacle of the Congregation who committed evil together At the first view this seemed so abominable a Quotation to prove the Assemblies of purified women under the Gospel distinct form purified men to be necessary which is the end wherefore 't was as we take it quoted that we were concerned to inform our selves from the Scriptures to what end women assembled before the Door of the Tabernacle of the Congregation and we find by a Marginal Note in the Scriptures that it was as the Hebrews write after their Travel when they came to be purified as in Leviticus the 12th and 6th where it 's thus said Now when the dayes of her purifying are fulfilled she shall bring to the Priest a Lamb of one year old for a Burnt-Offering and a young Pigeon or Turtle Dove for a Sin-Offering unto the Door of the Tabernacle of the Congregation which gives us occasion thus to query How can Women coming in order to their Purification with a Sin-Offering c. to the Door of the Tabernacle of the Congregation when defiled by the Men that there accompanyed them be a Proof for purified Women under the Gospel to assemble together distinct from purified men The Fourth Quotation Page 32. And likewise you may see Rachel and Leah their Counsel to Jacob who answered Jacob and said unto him is there yet any Portion or Inheritance for us in our Father's house are we not counted of him as strangers for he hath sold us and he hath quite devoured also our money for all the riches that God hath taken from our Father that is ours and our Childrens and now therefore whatsoever God hath said unto thee do this was Rachels and Leahs counsel unto Iacob and were not these three a Church then and did he forbid them from speaking in the Church See Genses 31.14 15 16. This we take to be a Quotation to evidence Womens speaking in the Church to be according to truth but yet we cannot own it to be much if any thing at all better Argument for VVomens speaking in the Church of God when the Church is met to worship the Lord in his Spirit than Womens Discourses with their Husbands about their outward estates doth almost every day produce amongst us and were it so that no better Argument could be produced for the justification of Womens speaking in the Church of God in the sense we have understood speaking in the Church we might be ashamed of our Principle and their Practice The Fifth Quotation Page 42. And the Daughters of Israel went yearly to lament the Daughter of Jeptha Iudges 11th So here they had a Yearly Meeting on this Occasion Our observation now is Jeptha made a vow unto the Lord and thus said If thou shalt deliver the Children of Ammon into my Hand then that thing that cometh out of the Doors of my house to meet me when I come home in peace from the Children of Ammon shall be the Lords and I will offer it for a Burnt-Offering And so it happened that his only Child being a Daughter came out to meet him with Timbrels and Dances and when he saw her he rent his Cloaths and said alas my Daughter but yet at the end of two months did unto her according to his Vow having given her two months time to go to the Mountains with other Virgins to bewail her Virginity which afterwards became a custom in Israel to go Yearly to the Mountains to bewail the Daughter of Jeptha This occasions us to query whether such a meeting occasioned on the Untimely Death of a Virgin for Jeptha's Vow was a Rash Vow can be any Evidence of the Matter which is taken by us to be intended viz. either for Womens speaking in the Church or Womens
as much as in them lay obstruct their Friends on each side from doing otherwise but the real End was that nothing but the Truth should go forth Moreover 't is necessary to signifie that the person who signed the aforesaid agreement with W. R. interrupted the orderly proceeding of the Meeting as appears in the 22d Section of this second part which Section we * Note the Manuscript Wherein the said section is contained is ready for perusal of any Friend desire the Reader to peruse and then seriously consider whether the said person doth not justly deserve to be stiled a Covenant-breaker which if he had not and that the Meeting had orderly proceeded according to the intent and meaning of the Articles of Agreement and so a joynt Narrative had been made and that those who had agreed thereon had desired that that only might have been sent abroad for 't was no part of the Articles that what was to be agreed upon as a Narrative should be sent abroad we are persuaded 't would never have entred in our thoughts either to have sent or countenanced the sending abroad of any thing else as a Narrative of the Passages However so it happened that nothing was so read amended and finally agreed upon to be a true Record or Memorial of the Conference nor yet any thing witnessed by the six chosen on each side to subscribe the same all which being considered together with this Circumstance that the Manuscript hinted to be given forth was the Truth and as it relates to the Meetings in pursuance of the said Agreement is not denied so to be by some who being present at the said Meetings have undertaken to answer a part of the relation given forth touching which we have more largely treated on in the * Note the Manuscript wherein the said Section is is ready for perusal of any Friend 22d Section of this second part 't is notorious Wickedness to render men who have lived all their dayes in Credit and Repute Treacherous Covenant breakers and men not of Truth nor Credit amongst men of no Reputation and as if they were not fit for the Society of men that all judicious men would and do abhor their Practice and Doings and all this on the down right asserting and belief of a Lye that the very Papers themselves would have manifested had they had but patience to have suspended giving Judgment until they had beheld what 't was whereon they gave Judgment for the aforesaid Letter tells us that they could not get a copy and renders it to be some thirteen sixteen or twenty four sheets when 't was not ten sheets in large writing and small Paper The Lord rebuke that lying Spirit that is gone forth and obtains so much Credit amongst simple people and give an encrease of his Wisdom for all this is grounded on this notorious untruth mentioned in the last recited Letter That Articles and Covenants were drawn and agreed on both sides that no Papers were to go forth without the Consent of both Parties Now forasmuch as the Publishers of the aforesaid Relation or at least one of them are reputed for so doing Covenant-breakers and that 't is credibly reported that G. F. is the person who industriously spreads the same amongst Friends as before is signified we now think it needful to signifie to the Reader that we have not only sufficient Evidence that G. F. hath written to the same purpose unto a Friend but also to such an one as hath suffered one that is no Friend to have the sight thereof which is evident by the following lines attested by Alexander Pyott and Cornelius Sarjant Part of a Letter written by G. F. to Joan Hily I do understand that William Rogers and his company have spread abroad a bad and lying Paper against me and that he and they have contrary to their Order and Friends Agreement when I and they were at Bristol and had a meeting with them he has made a kind of Narrative of the same and sent it abroad in the Nation among bad spirits and never sent it to me but this is like the Work of Darkness I expect no better Fruits except they do repent which I fear will be hard though I can forgive them I do not matter what they can do or say against me it toucheth me not but in the end it will fall on their own heads WE whose Names are hereunto subscribed do testifie that Joseph Forrest of Bristol Button-maker one that was never accounted as we know or ever heard to be of the people called Quakers related that he saw a Letter in the hands of Joan Hily of Bristol A. P. and C. Sarsant their testimony relating to G. F. Lines Widow wherein William Rogers was much vilified as a wicked and bad man by G. F. the said Forrest asking Joan Hily who was meant by W.R. she said William Rogers whereupon William Rogers desired us to go with him to Joan Hily to see the Letter who this day shewed us a Letter lately written unto her by Isabel Yeomans what her writing contained we did not see nor hear read but at the end thereof we saw written the above-recited Lines which Joan Hily said was written by G. F's own hand and subscribed by him we also do believe that it was his hand-writing Bristol 4th of the 11th Mo. 1678 9. Alexander Pyott Cornelius Sarjant On this occasion William Rogers in the presence of Joan Hily Alexander Pyott and Cornelius Sarjant writes the same day to G. F. and repeating the Matters of Accusation c. as abovesaid thus answers ANd forasmuch as Joan Hily was desirous to know what I could say for my self I thought it necessary to acquaint thee that I thus said to her I have not concerned my self to spread abroad any bad and lying Paper against thee nor yet have been any way concerned in spreading a kind of a Narrative contrary to any Agreement wherein I was concerned and that thy Writing to Joan Hily touching me is a Slander and a Lye the common Method thou of late to thy shame hast taken to scandalise men of Honesty and truly Consciencious and so will become thy burthen wast thou an innocent man thou wouldst have endeavoured in a Christian Method to clear the things touching which I have often written unto thee William Rogers 'T is to be observed that though G. F. made mention of a bad and lying Paper spread by William Rogers and his company the term of an haughty and scoffing Spirit yet he mentioned not what that Paper was nor yet what the Lyes were the Reason whereof we take to be this that the Faith of many are in him as one that cannot err nor shall ever fall so that if he affirm any thing though never so false we take it to be unto many as an infallible Proof and doubtless on this foot did Joan Hily as her words clearly imported believe those Lyes written unto her by G.
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
whether 't is not the Fruit of great Partiality and respect of Persons in G.F. to have so great a Regard to the Securing of her Estate for her and her Children and yet take occasion to Query Whether the Spirit that does so meaning Making away Estates c. for Fear of the Spoiler in time of Persecution c. is not the Spirit of the World that doth lust to Envy which is Earthly Sensual and Devilish which doubtless will be taken by some to be intended by him as a Reflection on such as should so do without a Dispensation from him To be plain If G. F. had so great a Care for others not outwardly related to him I know no Reason why I may not take the same Care for my VVife and Children which are many though I have no Dispensation from him so to do and why he should Condemn me for so doing I understand not unless he thinks my Care therein may prevent an Outward Blasting which some of his Temporizing party have Prophesied will come upon me and all that joyn to that Spirit as they were pleased to Phrase it In my 5th Query it 's thus said And dost thou not remember that at a Quarterly-Meeting in Glocester-shire suddenly after thy last departure from Bristol there was a Person that judged me not fit to judge in that Meeting because I had secured a part of my goods without Doors though I had left above two Hundred Pounds value of Moveable Goods subject to the Spoilers besides and dost thou not remember that none of the said meeting declared any Approbation of his so doing and that thou thy self then present manifested a dislike thereof as well as leveral others after thy usual manner thus Whisht Whisht Dost thou not also remember that I then signified to this effect If what I had done was a crime those who were accounted of the chiefest amongst us were guilty of Crimes of the like nature This G. F. in answer thereto denies not but in effect confesseth it by these his words But I did not say nothing else but whisht whisht I now desire the Reader to compare this with his before-cited words viz. I know them to be all meaning all my thirteen Queries before spoken of False and Malicious Charges and then consider whether he hath not herein belyed his Conscience at a large rate I now come to reckon with George Fox for his Answer to my 10th Query a part whereof is Whether 't is fit for one that feeds of the fat of the Land c. and that hath twelve or thirteen hundred pounds well secured out of the reach of the Spoilers c. to admonish a company of Poor Innocent Harmless Friends that have three or four Cows a piece to feed themselves and Children not to secure them from the spoilers c if it be not fit for such an one so to Admonish I then Query whether thou art not the man that art so qualified and who in effect hast so admonished To this a part of G. F's Answer is on this wise The Lord knows I had neither twelve or thirteen hundred Pounds in my life secured out of the Reach of the Spoiler It 's true I might have had something in the other Powers dayes that descended to me as my Birth-Right but I gave it away to my Relations not for fear of Persecution or to make it away from the Spoilers On this I observe that he doth not deny that he had twelve or thirteen hundred Pounds but he denies that he had so much secured And as to his speaking of something that descended to him as his Birth-Right 't is probable enough that some in Ages to come comparing that with his not denying to have had twelve or thirteen hundred Pounds and that he gave not away what descended to him by Birth-Right for fear of Persecution may conclude that he had some Estate by Birth-Right which might be accounted worth twelve or thirteen hundred Pounds or at least very considerable But I cannot take that to bespeak so much Credit and Repute to him as a plain stating that matter would be because I can truly say and so I believe many more can That in his Person I accounted the Testimony of the Apostle Paul fulfilled who said God hath chosen the Foolish things of the World to confound the Wise and God hath chosen the Weak things of the World to confound the Mighty and Base things of the VVorld and things which are Despised hath God chosen yea and things which are not to bring to Nought things that are that no flesh should glory in his Presence And partly on this score can I in the fear of the Lord say and that justly too that he was to me whilst he kept his Place and Habitation in the Truth truly Honourable and therefore I am persuaded that he would have added more to his Repute and Name to have acquainted the Reader if he would needs discourse of his Birth-Right that he descended of Poor Parentage and that before he went abroad to preach the Light he was a Journyman Shoemaker and as such an one wrought Journy work with George Gee of Manchester if he so did as Report saith he did and so have given Glory to God that in years past he made Choice of so poor mean and despised a Person through whom to preach the Everlasting Light Christ Jesus the Guide to the Father and if G. F. had ever since he went abroad to Preach laboured whilst able and at leisure with his hands as the Primitive Apostles did or otherwise been industrious in an Outward Calling that the Gospel of Christ might not be Chargeable and so had gotten twelve or thirteen hundred pounds that also might have tended to his Repute especially if instead of discoursing of that which descended unto him by Birth-Right he had signified that out of the twelve or thirteen hundred Pounds he would take Care of his poor Relations that so their Outward Man might be somewhat more Refresht and Comforted with necessary Food Rayment and Living than of late Years they have been and that whilst he was reputed to be in the Enjoyment of all things needful as to Outward Enjoyments The Consideration of these things brings to my remembrance G. F's Language in another Case and occasions me to use the like Poor George I am forry for thee and pitty thee and one Reason amongst many more that I could now give why on this Occasion I so say is this I well remember the day was and yet is wherein I neither did or do measure him according to the Nonsense of his Words but the Intent and Meaning of his Mind and yet his disingenuity towards me is so great as that it appears that one of his chiefest Defences for himself next to a Lying Tongue and suffering False Certificates to be made use of in his favour of which more anon hath been to pervert sound and undetectable words to render his Friend
Spirit that does so meaning making away Estates c. for fear of the Spoyler in time of Persecution is not the Spirit of the World that doth lust to Envy which is Earthly Sensual and Devilish which doubtless will be taken by some to be intended by him as a Reflection on such as so do without a Dispensation from him p. 44 45 46. Observations on George Fox's not denying that he had Twelve or Thirteen Hundred Pounds but yet denyes that he had so much secured and also on his signifying That something descended to him as his Birth-Right wherein a Token of Pride is manifested and 't is well if he be not now ashamed of the Meanness of his Earthly Parentage which whilst he kept his Place in Humility hath been accounted a Sign of the Fulfilling of Paul's Words when he said God hath chosen the Foolish Things of the World to confound the VVise c. p. 47 48 49 50. George Fox makes a False Application of Sound Words which Words are these viz. And it is not right to make a Man an Offender for Words if he acknowledge them and as may reasonably be taken to cover the False Prophet Solomon Eccles because his following Words are these As I perceive Solomon Eccles hath done p. 50 51 52. George Fox Condemnable by his own Rule in making mention of James Naylor as an Old Opposer p. 52. Observations on George Fox's not acknowledging that he advised Nathaniel Crips to buy his Tythes together with Nathaniel Crips and Robert Arch their Testimonies That George Fox did so Advise p. 53 54 55. Observations on George Fox's Answer touching his Departure out of a Meeting in time of Persecution in Bristol and also on his Testimony given forth before on a Report That William Rogers should charge him for Flying in Time of Persecution in Bristol-Meeting shewing that he hath Contradicted himself by saying in his Answer to William Rogers thus I was sitting in a Meeting at Bristol when another was Speaking and some Officers came up and took him away And in his Testimony given forth on the same Occasion he saith There came no Souldiers nor Officers whil'st I was in the Meeting neither before nor after p. 55 56 57. George Fox's own Relation both of the Meeting at Bristol and Ringwood shews many particular Matters acted by him which if it had been acted by John Story or some others would in probability be termed to come from that Spirit that said Master save thy Self p. 57 to 62. Divers Testimonies That George Fox departed out of the Meeting at Bristol in Time of Persecution before the Meeting was ended p. 62 63 64. Observations on George Fox's Testimony touching his Behaviour at Ringwood-Meeting doth manifest his Weakness and Confusion and that 't would have tended more to his Credit plainly to have confest that at Times and Seasons he hath continued to Save himself than after he hath so done to cover the Matter p. 64 65 66 67. A Certificate from divers Persons of Bristol in Favour of George Fox p. 67 68 69. By Observations thereon 't is proved to be a False One in several Respects p. 69 70 71. George Fox and his Parties Unity called in Question and their Confusion manifested and He proved to be exercised by that Spirit that made some like Devils if his own Words may be a proper Measuring-Line for him p. 71. George Fox in a two-fold Respect rendred Guilty of a False Charge p. 72. George Fox's Doctrine viz. That the Apostle one while Circumcised and then again forbad it and one while said They should not Iudge one another about Dayes and Meats and Drinks and afterward Judged them for it who made it their Principle Examined and found not a sufficient Argument to Answer the End intended by him viz. To Vindicate his Advising Mary Penington to Secure her Estate that durst not Remove her Moveable Goods and made it not as George Fox believes her Principle nor yet to Judge another for Securing his Estate when Principled so to do Together also with some Animadversions touching Circumcision Observation of Dayes Meats and Drinks in the Apostles Dayes wherein the Truth is clear from some Constructions which from George Fox's Words may be taken to follow p. 72 73 74 75 76. Observations on John Blaykling's Certificate given forth in Favour of George Fox manifesting That his Testimony for him is more like a Parasite to an Earthly Prince than a Well-meaning Christian and that his Villifying William Rogers is more like a Scold than a Sober Man for that he is not proved by Particular Matter of Fact worthy of any Evil Reflection John Blaykling's Certificate proved of no Credit because he appears to clear George Fox at a general Rate from Guilt whenas George Fox himself knows though he sent abroad John Blaykling's Certificate with his Reply that John Blaikling was not present with him and so could not be a Witness to clear him when Occasion hath been taken to charge George Fox Guilty in several Things p. 76 to 83. Something written by George Fox to Iohn Story denying that he cast all those Scandals on John Story which Henry Sweeting of Hartford hath testifyed he did and since proved by several Witnesses whose Testimonies are inserted p. 83 84 85 86 87. John Story 's Testimony of his Clearness of those Scandals and Reproaches p. 87 88. George Fox by the Import of his Words in a Letter page 83. written to John Story if applyed to his own Actions in relation to William Rogers will be found detectable of a Practice neither Humane Civil Moral or Honest p. 88 89. Government Two sorts of Government owned by us viz. the One is the Outward Government under which we Live the Other is the Inward Government of Christ not represented by Visible Persons certainly known by Outward Natures nor yet Establish't by Man Together with some Marks by which the Opposers of Christ's Government may be known 3 d. Part p. 3 to 14. 27 28 29. A Testimony on behalf of such as are in Subjection to Christ's Government wherein their Sense is manifested touching the Effect thereof and the Manner of its Operation 3 d. Part p. 33 34. Gifts Diversities of Gifts are given Inconveniencies attending going beyond the Gift given 3 d. Part p. 30 31 32. Every one ought to Minister according as he hath Received the Gift p. 46 47. H HYpocrisy In the Printed Sense of a Publick Preacher our Opposer 't is declared That 't is Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes 1st Part p. 9. See Believers I IAsper Batt his Three Companions A part of their Errors discovered in Replying to some Part of an Answer of Bristol-Friends cited 2 d. Part p. 72 to 84. to a Paper Dated from Ellis Hooks his Chamber London the 12th of the 4th Moneth 1677. Subscribed by Sixty-Six Persons whereof Iasper Batt and his Three Companions are
our Way was before the Devil was and all the Words Wayes and all Apostates and will be when they are gone and this I tell Thee and Them But these Words of thine are not from the Light of Christ nor the Spirit of God for I know no New Way nor New Form carryed on with Church-Authority as thou Reproachfully sayest But here thou hast manifested thy Separate Spirit and Mind For the Authority of our Men and VVomens-Meetings is the Power of Christ Jesus who is the New and Living Way and never changes And all Men and Women that believe in his Light and receive him he gives them Power to become the Sons of God and such are Heirs of the Power which is the Authority of the Meetings And they ought freely to come and go to that which they are Heirs of without your Imposition or Opposition And all that receive him in the Light he gives them Power and they are Heirs of his Power and his Life So they are Heirs of the Authority of the Men and VVomens-Meetings and every Man and Woman that is an Heir has Right to the Authority and they have taken their Possessions and are taking their Possessions And you in your Separate Spirit from the Divine Light of Christ say Your Chosen Men and them whom you have given Power unto And say Usurpers of Authority have come amongst your Chosen Men whom you have given no Power unto And that None shall sit amongst your Chosen Men neither of your own County nor others but to tell their Message and go their wayes And so this kind of Church-Order amongst you as you call it is worse than any Court or Assizes or Sessions or Courts And much I could say to it but you may read your Paper though you make a great Pretence of Liberty in it But I have not heard yet of any that like your Prescription that keep their First Love and Habitation And therefore as I said before the Way to come into Unity is to Condemn it all and give over your Spirit of Strife and Fightings and come into that which did first Convince you that by it you may be made true Members and so come into Meekness and Unity For I saw many Years before I went forth that such should rise in Opposition and so it is nothing to me because it is the same Spirit that hath risen formerly in many others and the Peaceable Truth and Gospel of Peace is over it and it is out of the Kingdom that stands in Peace And the efore what I write is for your Good and it had been well for Thee and You had you taken what I writ before patiently For I see the more you stir the more you will heap upon your own Heads and the further ye will put your selves except you come to Repentance and come down in the Humility for thee and you are too high and I Judge this Spirit as I said before and its Works with the Spirit and Light of Christ For in the Spirit and Light of Christ is my Unity that is atop of this Spirit and its Works and in that is my love to all for their everlasting good whether they will hear or forbear and my Life is out of your Spirit of Strife and over it for the Seed of Life reigns which had you kept in it you would have seen me the same now as I was in the beginning and being gone from that and gone into Doubts Jealousies and Questions and Evil Surmisings by which you are blinded so as you see not me as I was in the beginning as many others have done the same before you and when they are gone from the unlimited Spirit of Christ then they are afraid to be limited And therefore be advised and come to judge that Spirit lest your Bonds be made strong and you grow worse and worse and find not a Day of Repentance and the Lord give you up to Hardness of Heart and to your Hearts Lusts and that your Latter-End be not worse than your Beginning for it is the Universal Spirit and Life that your Spirits fight against which as I said before God will blast And so mind your End for it will manifest it self and has manifested it self to all you that be in the Light which I fay once again come unto and condemn this Spirit and its Works and your Separation that in it you may have Unity for it s out of the Paradise in the Transgression I thought to have written nothing to thee but to have sent thy Letter back unto thee again knowing what Spirit it came from which indeed was not worth Answering but only to the intent that thou and you might Repent and come into that which you were brought into in the beginning and in that you will see what a spirit is gotten up in you that by it you may judge it and not die and perish in your Gainsaying for the word which I writ to you will stand and you will find it and I shall be manifest to that of God in all though it be the Condemnation of them that walk not in it and my Unity is with them that walk in it and such need no outward Prescriptions that are written with the Spirit of God in one anothers Hearts to gather them withal who are written in Heaven and whose Names are written in the Book of Life before the Foundation of the World was Glory to God for Ever And I shall not much take notice of You if you continue in Strife except it be by publick Testimonies And the Jewes might have reflected against the Prophets who spoke the Word of the Lord often to them but they did not regard it neither would they be convinc'd who stood in their Own Wills And truly John I must needs tell thee Thou and You are gotten up into the same and I have been sorry for You and my Spirit has sometimes Travelled but I saw there was a perverse Spirit in thee when thou wert at Swarthmore though I dealt tenderly and plainly and faithfully with you and spoke the word of the Lord to You and told You that If You did not come to that which did first convince You and bring all others whom you had drawn into a separation with You to Condemn it the Blood of all them would be required at your Hands and that was and is the Word of Truth which will stand and is Sealed And I was grieved that the Glory of the Lord which had appeared in the North and his Name should be dishonoured by your cross thwarting Spirit and that You should bring an Evil Report upon it into the South of any difference but that was and is a true Word You are got up into a wrong Spirit that is Rough and Course which I feel and see that is not savoury nor gracious which had you retained your primitive Love and Light and Faith that works by Love and been in the quiet meek Spirit and
the Gospel of Peace and in the Wisdom that is peaceable you would have sought the Peace or come to me as I desired You before these things broke out as I said before but you are of a High Lofty Spirit which those Vertues are over it and they and the Truth remain in themselves and amongst them that have right to them but they have little place in You till you come to that which will bring you to Condemn all the contrary For though you think you may get ease by Scribling and Writing but that will not ease you for what you Sow that you must Reap for had they had place in You you would have been preserved in Peace My love is to all that fear God and retain their First Simplicity in the Humility the Foundation of God that stands sure My writing so largely has been for the sake of the Simple which Thou mayst Communicate to them that they may Hear Fear and Consider The 16 th of the 10 th M on 1676. George Fox Though the above-written Answer given by G. F. to John Wilkinson be in it self very remote from a Pertinent Answer to John Wilkinson's last recited Letter and cannot but be very obvious to many without Observations and Answers to any Part thereof Yet for the sakes of some that may be more Weak we think it needful to make some few Observations and short Reply unto some Part thereof The Purport of John Wilkinson's Letter we take to be chiefly that G. F. might manifest Two Things viz. First Wherein John Wilkinson John Story and such as G. F. might account their Company were separated from the Light of Christ within the Doctrine of Truth or had builded again the Things which they once destroyed Secondly That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered G. F's chief Matter as we take it produced against them is this How is the Lord sanctifyed amongst you concerning your Paying of Tythes or your Conniving at your Wives or others Paying for you This amounts to a plain Accusation against John Wilkinson others amongst whom it may reasonably be taken that he means John Story for one Tythe-Payers either by themselves directly or else by their Conniving at others Paying for them 'T is no marvel that G. F. is so generally Reputed amongst Friends far and near to report that John Story and John Wilkinson are Tythe-Payers since he hath written with Relation to John Wilkinson c. touching Tythe as afore-said But though he hath so done yet 't is a notorious Falshood and Untruth for John Wilkinson hath not only been a great Sufferer for Tythes but also was never known to evade his Testimony in the least or that his Wife or any for him ever paid * We are now sensible the Reader may be ready to query Whether there be no Pretence to render John Wilkinson a Tythe-Payer To this we answer We never understood any other Pretence that such as have Accused him thereof have made when narrowly examined but this viz. That he payeth Tythe-Male-Silver and whether that can he such a just Occasion as to render him a Tythe-Payer by which he is taken to be a Man that hath no Testimony against Tythes as a Maintenance for the Priests we shall leave to the Consciences of Vnprejudiced Readers when they have in the Light of Christ throughly weighed the ‖ Note The said Testimony is in this Treatise already Cited Testimony of John Wilkinson John Story Recorded in the Fourth Section of this Second Part of * Meaning the aforesaid Manuscript mentioned in the Preface to the First Part of the Christian-Quaker this Treatise and compared the same with this ensuing Testimony given under the Hand of John Wilkinson in relation to the Payment of Tythe-Male-Silver his Tythes And as to John Story he never was in a Capacity to bear any Testimony therein being a Single Man not managing any Estate in his Possession more than by Declaration against that Oppression AS to Tythe-Male-Silver payable by me John Wilkinson I say That I pay Two Shillings Seven Pence yearly termed on my Deed Tythe-Male-Silver and that the same I alwayes paid ever since I enjoyed my Land and that the said Sum is under Fine as the rest of the Rent to the King is And this Fine hath been enjoyned on the Possessor in former Deeds and that on the Death of a Tenant the next Taker is Finable for the same And I never did understand that there ever was any Deed of Purchase of Tythes for the Lands I enjoy nor yet that the afore-said Sum of Two Shillings Seven Pence was ever paid in lieu of Tythes nor that any Friend accounted me an Offender for paying the same until of late But though this be the State of my Case yet I know others of my Neighbours possessing Lands of another Hold are lyable to pay a small Sum termed Tythe-Male-Silver or Composition-Money and in Default of Payment are lyable to Tythe in kind and such have Deeds of Purchase for Tythe wherein such Composition-Money is expressed But that is not my Case Witness my Hand this 3d. of the 12th Month 1678. John Wilkinson which he hath often done and in particular both of them gave in a Testimony in Writing of their Clearness in that Particular both as to Judgment and Practice And yet notwithstanding this Falshood hath undoubtedly been a great Means by which G. F. hath obtained many Proselytes on his Side to oppose John Wilkinson and John Story as Tythe-Payers and so Consequently Apostates and Dark Spirits The Lord rebuke that Evil Spirit that hath entred the Leader of many People to cause them through the Belief of Lyes to err And as to G. F's so frequent telling them That they are Separated from the Inward Light and Spirit c. that falls of it self being proved by no Convincing Instance greater than this his Saying viz. If not you would have been at Unity with me as at first And whereas G. F. tells John Wilkinson That he is of an Angry Disquieted Froward Peevish Pretful Malicious High ‖ Note As to the words High and Lofty Spirit with Application to John Wilkinson by G. F. we think it needful to give a Character of John Wilkinson and likewise of G. F. according to their Deserts and leave it to the Consciences of Impartial Readers to consider which of them deserves to be termed of a High and Losty Spirit John Wilkinson when he was first Convinc'd of Truth had an Estate of Tenant-Right Land valued between Fifteen and Twenty Pounds per Annum and ever since at Times and Seasons when he is at Home exercises himself in Bodily Labour sometimes at Plow and sometimes otherwise He also hath ever since kept his Family to labour and so hath Lived handsomly according to the manner of his Country upon his Estate which he hath kept in his own Hand